First Time Again What Does Abraham Say He Has in His Ear

"ane Samuel 1–15: The Prophet Samuel and Saul, Male monarch of Israel," Old Testament Student Manual Genesis-two Samuel (1980), 266–75

(24-1) Introduction

Hushed was the evening hymn;

 The temple courts were nighttime;

The lamp was burning dim

 Before the sacred ark;

When of a sudden a voice divine

 Rang through the silence of the shrine.

The old human being, meek and mild,

 The priest of Israel slept;

His watch the temple kid,

 The little Levite kept;

And what from Eli'south sense was sealed,

 The Lord to Hannah'due south son revealed.

O requite me Samuel's ear,

The open ear, O Lord,

Alive and quick to hear

Each whisper of thy give-and-take,

Like him to respond at thy call

And to obey thee starting time of all.

O give me Samuel's heart,

A lowly heart, that waits,

Wherein thy house m art

Or watches at thy gates,

Past solar day and night a heart that still

Moves at the animate of thy will!

O give me Samuel's listen,

A sweetness unmurmuring faith,

Obedient and resigned

To thee in life and expiry,

That I may read with artless eyes,

Truths that are hidden from the wise!"

(Hymns [1948], no. 252.)

At that place is the challenge, for Saul of old and for u.s.a. today. The contrast between Samuel and Saul is a major focus of this department of the Old Testament. What seems to exist the master difference between Samuel the prophet and Saul the male monarch?

Notes and Commentary on i Samuel one–15

(24-2) 1 Samuel 1:4–5. What Are the "Portions" That Elkanah Gave His Wives and Children?

When Elkanah took his wives and their families to Shiloh (where the tabernacle had been located after the tribes conquered Canaan) to offer sacrifices, a peace offering was made. Subsequently the fat, kidneys, and other parts were burned, the priest customarily received the breast and right shoulder. The rest of the sacrificial animal was given back to the offerer to exist eaten in a special feast. From his part, Elkanah gave portions of the meat to his family. Hannah received either more than the others or else a more choice portion because of Elkanah's love for her (see Clarke, Bible Commentary, 2:206).

(24-3) 1 Samuel 1:vi–7. Who Was Hannah's Adversary and Why Was Hannah Provoked past Her?

Peninnah, the other wife, "was constantly striving to irritate and vex her, to brand her fret—to make her discontented with her lot, considering the Lord had denied her children.

"Equally the whole family went up to Shiloh to the annual festivals, Peninnah had both sons and daughters to accompany her [come across v. iv], but Hannah had none; and Peninnah took this opportunity particularly to twit Hannah with her barrenness, by making an ostentatious exhibition of her children.

"She was greatly distressed, because information technology was a great reproach to a woman amongst the Jews to be barren; considering, say some, every 1 hoped that the Messiah should leap from her line." (Clarke, Bible Commentary, two:207.)

(24-4) i Samuel 1:9. What Is the Significance of Eli's Sitting upon a Seat by a Post of the Temple?

In the ancient Middle E, it was customary for sure officials to place a stool or seat in a courtyard or well-nigh the gate of the city where they could sit in judgment, hearing cases or complaints. These seats ordinarily had no backs and were placed near a wall or post to provide a backrest. This circumstance would explicate why Eli was sitting near a post. It was probably on such a backless seat that Eli was sitting when he heard the news of the death of his sons and fell over backwards, killing himself (see 1 Samuel 4:18).

(24-5) 1 Samuel 1:xi

Hannah'southward covenant with the Lord that, if she were given a child, "no razor" would come upon his caput seems to be a hope to enhance Samuel as a Nazarite, one under a special vow to God never to cut his pilus. In Samuel is a bully contrast to Samson, the former keeping his Nazarite vows throughout life, condign a powerful man of God, and the latter violating all his vows, becoming a wretched example of failure to serve God.

(24-half-dozen) ane Samuel 1:sixteen

When Hannah protested to Eli that she was non a "daughter of Belial" she meant a "worthless or profane person." Belial means "worthless, someone of evil affiliation." Information technology is capitalized by the English translators every bit if information technology were a title for Satan and is sometimes then used in later books of the Old Attestation (see Rasmussen, Introduction to the Old Attestation, 1:161).

(24-seven) 1 Samuel one:xx

The name Samuel means, in Hebrew, "heard of God" (Keil and Delitzsch, Commentary, ii:2:25). The name was meant to serve as a lifelong reminder to both Hannah and Samuel of the special circumstances and commitments attendant on his birth.

Hannah presented her firstborn son to Eli.

© Quebecor World Inc.

(24-eight) one Samuel 1:20–28. Samuel Is Presented at the Tabernacle

"Weaning took identify very late among the Israelites. According to [two Maccabees 7:27], the Hebrew mothers were in the habit of suckling their children for three years. When the weaning had taken identify, Hannah would bring her son up to the sanctuary, to appear before the face of the Lord, and remain there forever, i.e. his whole life long. The Levites by and large were only required to perform service at the sanctuary from their twenty-5th to their fiftieth yr [run across Numbers viii:24–25]; but Samuel was to be presented to the Lord immediately afterwards his weaning had taken place, and to remain at the sanctuary forever, i.e. to vest entirely to the Lord. To this finish he was to receive his preparation at the sanctuary, that at the very earliest waking up of his spiritual susceptibilities he might receive the impressions of the sacred presence of God." (Keil and Delitzsch, Commentary, 2:ii:26.)

(24-9) i Samuel ii:1–xi

Hannah's prayer shows her to have been a adult female with great organized religion and love for God. The horn (run across v. 1) symbolized power and strength. God had given her the ability to bear a kid. The stone (see v. 2) was a representation of protection. Jesus Christ is the stone or stone of Israel, the protector from evil (run into Matthew 21:42–44). In 1 Samuel 2:ten both allusions are combined into one: the Messiah is "the anointed one" who will break all adversaries of the Lord in pieces (the Greek give-and-take for Messiah, Christos, too means "the anointed one"). He information technology was, Hannah said, who would be given force in that his horn (power) would be exalted before men. This passage is a option Quondam Testament reference to the future Messiah and shows that Hannah was blessed with the gift of prophecy.

(24-x) ane Samuel ii:eight

The people of Hannah's solar day did not think the world was flat and sitting on pillars, every bit some suppose. That superstition was the invention of the Center Ages. Hannah was using poetic language to evidence the power of Jehovah.

(24-11) 1 Samuel 2:thirteen–36. If the Priests Were Entitled to a Portion of Certain Sacrifices, Why Were the Sons of Eli Punished?

"Of these offerings, the portion which legally fell to the priest equally his share was the heave-leg and wave-breast. And this he was to receive after the fat portions of the sacrifice had been burned upon the chantry [come across Leviticus vii:xxx–34]. To have the flesh of the sacrificial animal and roast it earlier this offer had been made, was a crime which was equivalent to a robbery of God. … Moreover, the priests could not claim any of the mankind which the offerer of the sacrifice boiled for the sacrificial meal, after burning the fat portions upon the chantry and giving upwardly the portions which belonged to them, to say naught of their taking information technology forcibly out of the pots while it was being boiled [meet one Samuel ii:12–17]. Such conduct as this on the role of the young men (the priests' servants), was a great sin in the sight of the Lord, as they thereby brought the sacrifice of the Lord into contempt." (Keil and Delitzsch, Commentary, ii:2:35–36.)

The poor example of the priests caused others in Israel to abhor "the offering of the Lord" (v. 17). But these actions were not all, for the sons of Eli seduced women and engaged in cheating acts at the very door of the tabernacle, evidently past misusing their office of priest to entice the women (run into v. 22). Under the law of Moses, willful disobedience to parents was punishable past decease, and the parents were obliged to see that the punishment was carried out (see Reading 20-nine). Hophni and Phinehas compounded their already serous sins by disobeying their father, and Eli failed in his parental responsibility too as in his role equally the presiding priest. Although he rebuked his sons, he took no action to see that the anathema in his family and at the tabernacle was corrected. Therefore, "a human of God" (some unnamed prophet) came to Eli and pronounced the Lord'due south expletive upon Eli's house because "[thou] honourest thy sons above me" (vv. 27, 29). That is, Eli'south relationship with his sons was of more value to him than his relationship with God.

(24-12) 1 Samuel 3:1. "The Give-and-take of the Lord Was Precious in Those Days"

The word precious as used here means "scarce." The discussion of God was seldom heard in all the land. Elder Harold B. Lee explained why as follows: "The story commences with a significant statement.

"'And the kid Samuel ministered unto the Lord before Eli. And the word of the Lord was precious in those days; there was no open vision.' (I Samuel 3:1) … That means that there was no prophet upon the earth through whom the Lord could reveal his will, either by personal experience, or by revelation. And it came to pass that Eli was laid downwards in his place and his eyes were dim, and Samuel the boy also lay down to his sleep, and y'all remember through that nighttime in that location came a call, 'Samuel,' and thinking that Eli had called him he went to Eli's room to exist told that Eli had not chosen him. And he lay down the second time again to be chosen, and withal the 3rd time. And by this fourth dimension Eli, sensing the fact that he was existence spoken to by an unseen speaker, said, 'The next time that you hear, and so you shall reply, "Here I am Lord, speak to me."' Then the next fourth dimension when the call came, Samuel answered every bit he had been directed. At present it says, 'Samuel (up to this time) did not withal know the Lord, neither was the word of the Lord revealed unto him.' And after he had recognized the Lord and said, 'Thy servant heareth,' then he was told that the Lord was to keep to 'do a thing in Israel, at which both the ears of everyone that heareth information technology, shall tingle.' And so he explained the reason why Eli could not receive further messages from the Lord. 'His sons make themselves vile, and he restrained them not,' or in other words he allowed his sons to curse God and therefore were leading the people of Israel astray." ("Merely Arise and Stand upon Thy Feet"—and I Will Speak with Thee, Brigham Immature University Speeches of the Year, Provo, seven Feb. 1956, p. 2.)

(24-13) 1 Samuel 3:19. The Lord Honored Samuel As He Honors All His Apostles

"You demand have no fear that when one of the apostles of the Lord Jesus Christ delivers a prophecy in the name of Jesus Christ, because he is inspired to do that, that information technology will fall past the wayside. I know of more than one prophecy, which, looking at it naturally, seemed as though it would fall to the ground as twelvemonth after year passed. Just lo and behold, in the providences of the Lord, that prophecy was fulfilled." (Grant, Gospel Standards, p. 68.)

(24-14) ane Samuel 4–7

These chapters deal with Israel's loss of the ark of God to the Philistines. (See the accompanying map to locate well-nigh of the places mentioned in these capacity.) The Israelites viewed the ark as the visible symbol of the presence of God, merely bringing the ark from Shiloh on this occasion was a demonstration of Israel's land of spiritual wickedness rather than a sit-in of their faith.

Mt. Carmel

Mt. Tabor

Mt. Gilboa

Mt. Nebo

Aphek

Shiloh

Kiriath–jearim

Beth–shemesh

Gath

Gaza

Ashkelon

Ashdod

Ekron

"They vainly supposed that the ark could salve them, when the God of it had departed from them because of their wickedness. They knew that in erstwhile times their fathers had been beaten by their enemies, when they took not the ark with them to battle; equally in the case of their wars with the Canaanites, [see Numbers 14:44–45]; and that they had conquered when they took this with them, every bit in the case of the devastation of Jericho, [see Joshua 6:4]. From the latter clause they took confidence; but the cause of their miscarriage in the former they laid not to heart." (Clarke, Bible Commentary, 2:219.)

Neat disaster followed the appearance of the ark among the troops because of Israel'south wickedness. Israel suffered a resounding defeat, Hophni and Phinehas were slain, and the ark was captured. News of the capture of the ark and of the death of his sons caused Eli such consternation that he lost his balance on his seat (see Reading 24-4), fell over backwards, and died, thus fulfilling the prophecy that his house would come to a tragic terminate (see i Samuel 2:27–36).

(24-15) 1 Samuel 5:2–3. Who Was Dagon?

Dagon was one of the gods of the Philistines (come across Reading F-seven). Since the Philistines believed that Dagon had given them victory over Israel, the ark was brought into Dagon'due south temple and deposited at his feet every bit a war bays.

Thought to exist Dagon, the fish god

(24-16) 1 Samuel 5:6–12; half-dozen:1–nine. What Are Emerods?

Because the word translated emerod means "an inflamed tumor," many accept assumed that the Philistines were smitten with hemorrhoids and thus were motivated to ship the ark dorsum to Israel. The description of the furnishings of the emerods on the Philistines suggests something far more than serious than hemorrhoids, however, although that disquiet can be very painful. Many died, and those who did not seem to have endured great suffering (encounter 1 Samuel 5:10–12).

Josephus indicated that it was "a very destructive disease" involving dysentery, bleeding, and severe airsickness (see Antiquities of the Jews, bk. half-dozen, chap. 1, par. one). Josephus also mentioned a great plague of mice that accompanied the disease. Although no directly mention is made of the plague of rodents, when the Philistines sought to placate Jehovah's wrath upon them by returning the ark, they sent five aureate emerods and v golden mice equally well (see 1 Samuel six:4).

The severity of the disease and the fact that rodents were involved atomic number 82 many scholars to conclude that what smote the Philistines was bubonic plague. Bubonic plague gets its name from the buboes, or tumorous swellings, in the lymph glands. These tumors settle especially in the area of the groin. This fact would explain the "hole-and-corner parts" mentioned in one Samuel 5:9. It is well known that rats and mice are the primary carriers of this disease, for the fleas that transmit the disease to man live on rodents. The disease is accompanied by great suffering and pain, and the fatality rate may run as high as lxx percent in a week'southward time. (Come across Hastings, Lexicon of the Bible, s.v., "medicine," p. 598; Douglas, New Bible Dictionary, s.v. "emerods," p. 368.) Small wonder that the Philistines were anxious to render the ark to Israel.

The ancient Philistines were very superstitious. They, similar many others during the earth's history, believed that an image made to represent an actual object might exist used to ward off evil powers. Such appears to have been their thinking in making gilt images of the emerods and the mice and sending them equally a "trespass offering" (v. 8) with the ark dorsum to Israelite territory.

(24-17) i Samuel half dozen:19–21. How Many Died at Beth-shemesh When the Ark Was Returned, and Why Were They Smitten?

"Concerning the men of Beth-shemesh who were smitten for sacrilege, the Hebrew account says, 'And he smote among the people seventy men, fifty thousand men. …' It is not a proper Hebrew expression for fifty,070. The 'l thousand men' appears to exist an added phrase, or gloss. The septuagint and Josephus both accept merely '70 men.'" (Rasmussen, Introduction to the Old Testament, 1:163.)

Exactly what they did to bring the curse upon them is non clear. If it was merely looking upon the ark, and so ane wonders why all were not smitten. Bible scholars accept indicated that the Hebrew word translated looked really means "to look upon or at a matter with animalism or malicious pleasure" (Keil and Delitzsch, Commentary, 2:2:69). Remembering that the lid of the ark with the cherubim on it was solid gold and the ark itself was covered with gold plating (see Exodus 25:10–18), it is possible that these residents of Beth-shemesh looked upon the ark with covetous eyes, or at least upon the gold emerods and mice that were sent with it.

But any the specific reason for the deaths, the lesson was articulate. The ark of the covenant was a concrete symbol of the living presence of Jehovah. Any unholiness, whether Philistine or Israelite, was not to be tolerated.

(24-eighteen) 1 Samuel 7:13. "So the Philistines Were Subdued"

Here again the remarkable contrast between Samuel and Samson is evident. Both were born of barren women through miraculous intervention; both were to be Nazarites for life. Samson, despite tremendous physical strength, did not throw off the ability of the Philistines because he did non dedicate himself to the Lord. Samuel, on the other manus, did free Israel from the oppression of the Philistines because he had great spiritual force and power.

(24-19) one Samuel 8:1. What Type of Government Did State of israel Have under Samuel and Those Leaders Who Preceded Him?

"Thearchy or theocracy is government by the firsthand direction of God through his ministers and representatives. A land governed in this fashion is called theocracy. This was the original earthly government, Adam serving as the great presiding high priest through whom the laws of the Lord, both temporal and spiritual, were revealed and administered. This type of authorities manifestly connected amid the righteous portion of mankind from the days of Adam to Enoch and the taking of Zion to the Lord's bosom.

"The bang-up patriarchs afterwards the flood—Abraham, Isaac, and Jacob, and others—appear to accept had this type of government. Righteous portions of the Jareditish peoples were undoubtedly governed on this system. Certainly ancient Israel in the days of Moses and the judges operated on a theocratic basis, and the aforementioned organization prevailed among the Nephite portion of Lehi's descendants during most of their long history. When Christ comes to reign personally on earth during the millennial era, a perfect theocratic government will prevail. (D. & C. 38:20–22; 58:20–22.)" (McConkie, Mormon Doctrine, p. 789.)

This type of government was the ideal. During the reign of the judges, notwithstanding, the wickedness of the people in general and of certain leaders in particular largely invalidated the theocratic form of government.

(24-20) i Samuel 8:iii–7. What Caused the Elders of Israel to Refuse Samuel Every bit Their Judge and Leader and Desire a King?

Samuel's sons ready a poor example to the people. They turned aside from the religious truths they had learned in their youth. They used their judgeships to seek budgetary gain, betraying their sacred trusts by taking bribes and giving perverted judgments. But, fifty-fifty more than than this, the Israelites every bit a people had get weak and sinful and were envious of surrounding kingdoms, even though their governments were wicked and oppressive. Then they used Samuel's sons every bit an excuse to justify their desire to exist governed by the same organisation as the gentile nations.

"The people of Israel traced the crusade of the oppression and distress, from which they had suffered more than and more in the time of the judges, to the defects of their own political constitution. They wished to accept a rex, like all the heathen nations, to carry their wars and conquer their enemies. Now, although the desire to be ruled by a male monarch, which had existed in the nation even from the time of Gideon, was not in itself at variance with the appointment of Israel every bit a kingdom of God, yet the motive which led the people to desire it was both wrong and hostile to God, since the source of all the evils and misfortunes from which Israel suffered was to be found in the apostasy of the nation from its God, and its coquetting with the gods of the pagan. Consequently their cocky-willed obstinacy in demanding a king, notwithstanding the warnings of Samuel, was an actual rejection of the sovereignty of Jehovah, since He had always manifested himself to His people as their king by delivering them out of the power of their foes, as soon every bit they returned to Him with simple penitence of heart." (Keil and Delitzsch, Commentary, 2:2:78.)

The Lord Himself said to Samuel, "They have not rejected thee, but they take rejected me, that I should not reign over them" (v. 7).

(24-21) 1 Samuel 8:11–22. What Are the Dangers of Monarchical Regime?

Samuel warned the Israelites of three principal evils of a kingly grade of government: excessive tax (come across vv. fifteen, 17), conscription of the labor forcefulness (see vv. 11–13, 16), and seizure of private lands (encounter vv. 14–15). In discussing the thing, Elder Bruce R. McConkie said:

"The arrangement of kingly government itself, no affair how talented or noble an individual occupant of the throne may be, does not make the best class of authorities, one in which the instinctive and automatic concern of government is to look after the best interests of the body of the people. Information technology is inherent in the nature of even the best and most ideal kingly systems that special privilege and questionable adulation be heaped upon those in the ruling class. …

"It is truthful that the Lord on occasions, in the pre-Christian Era, administered righteous and theocratic government through kings, merely no such approved kingly regime has existed amidst men for some 2000 years. Such a system, in which the king is the Lord's representative, is patterned after the truthful kingdom of God and is proper government, but fifty-fifty then the moment an unrighteous king gains the throne, the blessings and freedoms of such a system die out. Equally Male monarch Mosiah said, 'Because all men are not just it is not expedient that ye should have a king or kings to dominion over you lot. For behold, how much iniquity doth one wicked rex cause to be committed, yea, and what great destruction!' (Mosiah 29.) Pending the twenty-four hour period in which He shall again reign, whose right it is, the saints are obliged to be subject to the powers that exist." (Mormon Doctrine, pp. 414–xv.)

(24-22) 1 Samuel 9:1–17. What Kind of Person Was Saul before He Was Called to Be King?

The scriptures indicate that "there was not among the children of Israel a goodlier person than he" (v. 2). The give-and-take goodly seems to indicate many of the qualities that made Saul a logical candidate to be Israel's first male monarch. All that the Bible reveals indicates that Saul was honest, reliable, considerate of his parents, and altogether a very promising person for the great chore alee.

Goodly as well described Saul's concrete attributes. In this regard, Saul was potentially the hero and homo of valour all Israel sought. He was about a foot taller than those of his generation. Even so subsequent events show that the Lord was teaching Israel a lesson virtually people and virtually kings when He chose Saul. For the Lord certainly knew the finish of this matter from the outset, as He does in all things. Though Saul had, at showtime, a peachy regard for the law of Moses and for God, still "the consciousness of his own power, coupled with the energy of his graphic symbol, led him astray into an incautious condone of the commands of God; his zeal in the prosecution of his plans hurried him on to reckless and tearing measures; and success in his undertakings heightened his ambition into a haughty rebellion against the Lord, the God-rex of Israel." (Keil and Delitzsch, Commentary, two:2:79.)

(24-23) i Samuel 9:9–27

A seer is one who has the ability to see the future—he is literally a "see-er." Every bit explained in the Book of Mormon, seers are men who possess the power to "know of things which are past, and as well of things which are to come" (Mosiah 8:17). They do this in some cases with the aid of the Urim and Thummim. The possession of these instruments in ancient times fabricated a righteous man a seer (see Mosiah 8:13–18; 28:10–16). It is in this connectedness, then, that a seer is greater than a prophet (see Mosiah 8:fifteen). The means by which Samuel identified Saul is bear witness of Samuel'south gift of seership. Members of the First Presidency and the Quorum of the Twelve Apostles are sustained and ordained as prophets, seers, and revelators.

(24-24) i Samuel 9:twenty. Did Israel Desire Saul to Be Their King?

This verse may be taken to hateful that Saul, equally the kinghoped-for, was the embodiment of what Israel desired even though as yet they did non know he would be their king. Information technology likewise could mean, however, that his size, comeliness, and other qualities were well known and that his name was being talked about equally i possibility for king.

(24-25) 1 Samuel ten:1. What Was the Significance of the Ordinance of Anointing Saul?

Anointing with oil in priesthood service is as one-time as Adam. And, since the Lord ready the kingdom of Israel and revealed the laws that were to govern their kings, it was altogether fitting that these kings be anointed with oil.

"Anointing with oil was a symbol of endowment with the Spirit of God; as the oil itself, by virtue of the strength which it gives to the vital spirits, was a symbol of the Spirit of God as the principle of divine and spiritual power [see Leviticus 8:12]. Hitherto at that place had been no other anointing amongst the people of God than that of the priests and sanctuary [run across Exodus 30:23–38; Leviticus 8:x–36]. When Saul, therefore, was consecrated every bit king by anointing, the monarchy was inaugurated as a divine institution, … through which henceforth the Lord would also bequeath upon His people the gifts of His Spirit for the building up of His kingdom. Equally the priests were consecrated past anointing to be the media of the ethical blessings of divine grace for Israel, so the king was consecrated by anointing to be the vehicle and medium of all the blessings of grace which the Lord, every bit the God-king, would confer upon His people through the establishment of a civil government. Through this anointing, which was performed by Samuel under the management of God, the rex was set autonomously from the rest of the nation as 'anointed of the Lord.'" (Keil and Delitzsch, Commentary, 2:two:95.)

Simply Samuel anointed Saul to be "captain" even though he was afterwards called male monarch (see 1 Samuel 10:1). This title should have served every bit a reminder that the Lord was even so king.

(24-26) 1 Samuel x:25

Several books are mentioned in the Old Testament which are non a part of the present canon of scripture. Elderberry Bruce R. McConkie wrote:

"Reference is made in both the Old and New Testaments to books and epistles which are not now available. These include: Book of the Covenant (Ex. 24:iv, seven); Book of the Wars of the Lord (Num. 21:fourteen); Volume of Jasher (Josh. ten:13; two Sam. i:18); A Volume of Statutes (ane Sam. ten:25); Book of the Acts of Solomon (ane Kings xi:41); Books of Nathan and Gad (ane Chron. 29:29; 2 Chron. 9:29); Prophecy of Ahijah and Visions of Iddo (2 Chron. nine:29; 12:15; 13:22); Book of Shemaiah (2 Chron. 12:15); Book of Jehu (two Chron. xx:34); Acts of Uzziah, written past Isaiah (2 Chron. 26:22); Sayings of the Seers (2 Chron. 33:19); an epistle of Paul to the Corinthians (1 Cor. 5:9); an epistle of Paul to the Ephesians (Eph. 3:3); an epistle of Paul to the Laodiceans (Col. 4:16); Epistle of Jude (Jude 3); and the Prophecies of Enoch (Jude fourteen)." (Mormon Doctrine, p. 454.)

Certainly the standard works practice not contain all that God has ever spoken to His children, and those who say that the Bible is all at that place is are mistaken. The Volume of Mormon itself does not incorporate "fifty-fifty a hundredth part" of all that Mormon had at his disposal to make his abridgment (3 Nephi five:viii; see besides vv. 9–11).

(24-27) 1 Samuel 11

Nahash, king of the Ammonites, and his army attacked the tribes on the east of the Hashemite kingdom of jordan. No dubiousness he intended to enforce the claim to a part of Gilead asserted by his ancestor in the time of Jephthah (meet Judges 11:13). In desperation, the men of Jabesh-gilead appealed for assist from the tribes west of the Hashemite kingdom of jordan. Fifty-fifty though Saul had been officially appointed king, the tribes seem even so to accept remained in their contained and cocky-governed state. Some even seem to have rejected Saul as king (run across 1 Samuel eleven:12). At this critical time Saul was at his finest. He slew his oxen and sent the pieces thereof to every tribe to dramatize that this crisis called for a united Israel (encounter v. 7). He joined his dominance with that of Samuel in the message. Under this leadership, the armies of Israel dealt a stunning defeat to the Ammonites, and Saul gave all credit to the Lord (see v. 13). The victory provided the catalyst for uniting the tribes into ane nation for the first time. So strong was the support for Saul that some suggested that those who had earlier questioned his right to rule be put to death. Saul rejected this proposal.

The anniversary at Gilgal was a wise move on Samuel'south function and helped formalize the pop credence of Saul after his cracking victory.

Mt. Carmel

Mt. Tabor

Jezreel

Mt. Gilboa

Mt. Nebo

Gilead

Ammon

Shiloh

Beth–horon

Aijalon

Jerusalem

Gibeah

Geba

Michmash

Ophrah

Bezek

Beth–shan

Jabesh–gilead

gad

Gilgal

Rabbah

(24-28) one Samuel 12

This chapter contains Samuel's testimony of the mode in which the Lord had blessed Israel from the showtime. Samuel reminded the people that the Lord had ever been just in His dealings with them and told them that they should likewise deal justly with one another. He and then recalled the times when Israel had forgotten the Lord and experienced great calamity. He urged them to serve the Lord lest an even greater calamity overtake them.

(24-29) ane Samuel 13:5. Were There Actually Xxx Thousand Philistine Chariots Prepared for Battle with the Israelites?

The Bible says that there were 30 thousand chariots, but this figure is believed to be an fault in transcription. 1 prominent Bible scholar discussed the problem and gave the opinion that the correct figure is iii one thousand (see Clarke, Bible Commentary, ii:247). Errors of this sort arose out of translation problems and perhaps also the exaggeration of afterward scribes who took it upon themselves to add to the record, thinking that they were adding to the glory of Israel. (For further information, come across Enrichment Section E, "The Problem of Large Numbers in the Quondam Attestation.")

(24-thirty) 1 Samuel 13:5–14. Why Did Saul Seek to Assume Samuel's Priesthood Duties?

Information technology was not long earlier Saul began to have an exaggerated opinion of his power and importance. This tendency is natural to men who forget the Lord and trust in themselves. The Prophet Joseph Smith said, "We accept learned by sad feel that information technology is the nature and disposition of near all men, as soon as they get a little authority, every bit they suppose, they volition immediately begin to exercise unrighteous dominion" (D&C 121:39). It is truthful that this was a time of bully crisis. The Philistines were amassed in slap-up force and the people were deserting from Saul'due south army (run across 1 Samuel 13:6). When Samuel was tardily in coming, Saul took things into his own hands and offered the sacrifices. This action was a bully sin.

"Recall too of Saul who had been called from the field to be fabricated king of the nation. When the Philistines were marshalled against Israel in Michmash, Saul waited for Samuel, nether whose paw he had received his kingly anointing and to whom he had looked in the days of his humility for guidance; he asked that the prophet come and offer sacrifices to the Lord in behalf of the people. But, growing impatient at Samuel's delay, Saul prepared the burnt offering himself, forgetting that though he occupied the throne, wore the crown, and bore the scepter, these insignia of kingly power gave him no correct to officiate even as a deacon in the Priesthood of God; and for this and other instances of his unrighteous presumption he was rejected of God and another was made king in his place." (Talmage, Articles of Religion, pp. 184–85.)

The circumstances were critical, but one of the purposes of bloodshed is to demonstrate that one will remain faithful and obedient under all circumstances (encounter D&C 98:14–15). Saul failed that exam and thereby lost his right to be God'southward representative of the people.

(24-31) 1 Samuel 13:19–21. Why Was There "No Smith" in Israel?

Scholars believe that at this fourth dimension the Israelites did non know how to work with iron. The Philistines guarded the secret carefully to maintain superiority in weapons over the softer brass weapons of the Israelites. As a consequence, the Israelites did not have the superior chariots of atomic number 26, nor could they manufacture swords and spears of iron. The other instruments mentioned, "share," "coulter," "axe," "mattock," and "catalyst," had to be taken to the Philistines for sharpening. A share was a metal musical instrument used to plough the footing, and a coulter was a small garden hoe used to loosen the earth and weed the soil. A mattock was an Egyptian hoe or grubbing axe, and a catalyst was a sharp rod well-nigh 8 feet long used to prod stubborn animals.

(24-32) ane Samuel xiv:15. What Were "Spoilers" among the Philistines?

In the armies of aboriginal times, sure men were assigned to go out and destroy crops, homes, barns, cattle, so forth. Their prime number purpose was not to take human life, just to make living difficult for the civilian population who supported the war machine (meet Clarke, Bible Commentary, 2:249).

(24-33) 1 Samuel 14:1–xv

These verses requite insights into the grapheme of Jonathan, son of Saul, a boyfriend of peachy faith in God (run across vv. 6, 10). The venture into the Philistine campsite was not foolhardy only was based on religion and courage.

(24-34) 1 Samuel fourteen:19–46. Why did Saul Try to Kill Jonathan?

Saul again heedlessly sought to win a battle against the Philistines by attempting to proceeds the Lord's intervening power in an unapproved manner. The courageous attack of Jonathan and his armor-bearer on the camp of the Philistines suddenly altered the circumstances of the battle. The Philistines were thrown into disarray, and even the men who had hid themselves came forth now to join the boxing (see v. 22).

In the oestrus of the boxing, Saul had compelled his men to swear with an oath that they would fast all that day. This brake put the men in distress, for their fasting added the weakness of hunger to the fatigue of boxing. (See 5. 24.)

"This control of Saul did not proceed from a proper attitude towards the Lord, just was an act of false zeal, in which Saul had more regard to himself and his own kingly ability than to the crusade of the kingdom of Jehovah, as we may encounter at in one case from the expression … 'till I take avenged myself upon mine enemies.'" (Keil and Delitzsch, Commentary, ii:2:142.)

Ii unfortunate incidents resulted from Saul'south control to fast. First, Jonathan, who had been in the camp of the Philistines at the fourth dimension Saul made his army swear not to eat, violated the oath by partaking of some wild beloved (meet vv. 25–27). When told about the oath, Jonathan frankly said that his begetter had done a foolish thing. Since his own strength had been revived by the food, he wondered aloud how much greater the victory would have been if the people had been immune to eat instead of fighting in a land of concrete exhaustion (see vv. 28–30).

The 2nd unfortunate incident occurred afterwards that same twenty-four hour period when the people, faint with hunger, barbarous upon the animals captured from the Philistines and "did eat them with the blood" (v. 32). The animals were not properly killed to bleed out their blood, which violated the Mosaic law (run across Leviticus 17:x–14).

Saul immediately sought to brand amende for this violation by offering sacrifices to the Lord (see vv. 33–35). Simply when he sought revelation from the Lord about whether to become against the Philistines, no respond came (see vv. 36–37). Saul ended that some other sin of the people was the cause of the lack of response from the Lord. He then directed that all the people exist gathered together to encounter him and Jonathan, swearing with an oath that the guilty party would be put to decease. To dramatize his decision to comport through with his threat, Saul indicated he would fifty-fifty put his own son to death if he were proven guilty (see five. 39), quite unaware that information technology was indeed Jonathan who would be facing expiry.

"What Jonathan had done was non wrong in itself, but became and so merely on business relationship of the adjuration with which Saul had forbidden it. But Jonathan did not hear the adjuration, and therefore had not even consciously transgressed. … In the nowadays instance, Saul had issued the prohibition without divine authorization, and had made information technology obligatory upon the people by a solemn oath. The people had conscientiously obeyed the command, but Jonathan had transgressed it without being aware of it. For this Saul was near to punish him with death, in order to proceed his oath. Simply the people opposed it. They not just pronounced Jonathan innocent, because he had cleaved the king's command unconsciously, but they likewise exclaimed that he had gained the victory for State of israel 'with God.' In this fact (Jonathan's victory) there was a divine verdict. And Saul could not fail to recognise now, that it was not Jonathan, simply he himself, who had sinned, and through his capricious and despotic command had brought guilt upon Israel, on account of which God had given him no respond." (Keil and Delitzsch, Commentary, 2:two:146–47.)

(24-35) i Samuel 15:ii–35

The Amalekites were one-time Israelite enemies, and their punishment had long been foretold (see Exodus 17:8–16; Deuteronomy 25:17–19). Saul's failure to carry out the word of God with exactness and accolade caused the Lord to pass up him as the king of Israel (come across vv. 11, 26). (Note: The references to the Lord's repenting [vv. 11, 35] were corrected by the Prophet Joseph Smith; see JST, 1 Samuel 15:29.) Saul's excuse that he had saved the best to sacrifice was simply not acceptable, fifty-fifty if it were truthful. Equally Samuel said, "To obey is better than sacrifice. … For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry" (2 Samuel 15:22–23). The root of Saul's problem is here revealed (run into 5. 17). Saul had been called because of his humility ("thou wast little in thine own sight"; v. 17); now he trusted in his ain wisdom and did not wait to God.

Saul'southward repentance (see vv. 24–25) was too belatedly and very short-lived. This 2nd violation was substantially the same sin of disobedience he had been guilty of before (meet 1 Samuel xiii:8–14). Had Saul's repentance been deep and sincere, the second incident would never have happened. Equally the Lord warned in mod times, "Just unto that soul who sinneth [after the Lord has forgiven him] shall the onetime sins return" (D&C 82:vii).

Points to Ponder

(24-36) The Old Testament provides many remarkable contrasts and practical lessons. Answer the post-obit questions as you consider the lives of the people discussed in this part of the Old Testament:

1. Peninnah, the other wife of Elkanah, probably sensed her husband's special love for Hannah and resented information technology. Perhaps that is why she kept reminding Hannah of her barrenness and "provoked her" (1 Samuel 1:7). One can sympathize with Peninnah'south jealousy, but could she have been in whatsoever way responsible for the state of affairs with her husband? Would it take been easier to love Hannah or Peninnah? Have yous ever been guilty of blaming someone else for issues that prevarication at least partly inside yourself? What kind of counsel would you accept given Peninnah in this situation?

2. What are the first indications that Eli had lost the power of discernment? (see one Samuel 1:12–14). Is it unfair to suppose that Eli should accept been able to discern that Hannah was not a drunken woman? Read Doctrine and Covenants 46:27 before answering. Equally loftier priest, Eli was the equivalent of the Presiding Bishop today. Does this modernistic-24-hour interval scripture use to him?

3. Rex Benjamin taught that if ane seeks to repay the debt he owes to God by living righteously, one is farther blessed for his obedience and thus tin can never repay God (see Mosiah 2:23–24). How was this principle true of Hannah? (run across ane Samuel one:24–28; 2:21).

4. In mod times, the Lord warned some leaders of the Church that sure issues in their spiritual lives were traceable to their family problems. Read Doctrine and Covenants 93:38–50. How does this counsel apply to Eli?

5. How was Eli's sin in tolerating the wickedness of Hophni and Phinehas compounded by the fact that he was both their male parent and the high priest? Read Leviticus 21:ix–23; Deuteronomy 21:18–21.

6. It is obvious that Eli did not condone the evil behavior of his sons (come across one Samuel 2:22–24). What, and then, was his problem and why did the Lord curse him and his family? (come across 1 Samuel 2:29; 3:13).

7. Take you e'er asked yourself, Why Samuel? Why not Eli? Eli was also in the house that night when the Lord spoke, as undoubtedly were Phinehas and Hophni. Would they have understood the voice if they had heard information technology? How is this situation like to that of Laman and Lemuel? (see i Nephi 17:45).

8. Elder Harold B. Lee reminded u.s. that a certain amount of spiritual preparation is necessary before we can receive divine communications. He said, "The Lord will bring us his blessings to that extent that we have diligence in keeping his commandments. Each of you, in other words, must stand on your own feet if you lot will receive the corking blessings which the Almighty has in store for you lot. …

   "Stand upon your own feet, and so the Lord can speak to you. In humility be prepared to say with Paul, 'Lord, what wilt g take me do?' And with dauntless courage say with the male child Samuel 'Speak, Lord, thy servant heareth.' Exist apprehensive, exist prayerful and the Lord will take you lot past the manus, as information technology were, and give you answer to your prayers." ("But Ascend and Stand up upon Thy Feet"—and I Volition Speak with Thee, Brigham Young University Speeches of the Year, Provo, 7 February. 1956, pp. vii, 11.)

   What evidence practice you find in ane Samuel 3–eight that Samuel did more than than just hear the Lord that night in the tabernacle? Annotation Elderberry Lee'due south first sentence. Do you observe that requirement in Samuel's life? (see 1 Samuel 12:1–5).

9. How were Saul and Samuel alike in their early on years? (see i Samuel nine:2, 21; ten:6, ix–13). What fabricated the difference subsequently? (see especially 1 Samuel 13:13–14; 15:17).

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Source: https://www.churchofjesuschrist.org/study/manual/old-testament-student-manual-genesis-2-samuel/1-samuel-1-15-the-prophet-samuel-and-saul-king-of-israel?lang=eng

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