I Samuel 2:18-20, 26 (NRSV)
I Samuel 2:18-20, 26 is part of a larger segment, 2:11-26, that relates the story of the sons of Eli and Samuel.
I Samuel 2:18-20 reveals that in the corrupt context of the priesthood of Eli, we have the contrasting example of Samuel. Samuel began his ministerial career as child apprentice to Eli, the aged priest serving the ancient Yahwistic shrine at Shiloh with his corrupt sons, Hophni and Phinehas (1:3; 2:12-17, 22). 18 Samuel was ministering (sharat) before the Lord, a boy wearing a linen ephod. The ordinary Hebrew word translated “to serve” is `avad. Sharat has the specialized meaning of “elevated” as distinct from “menial” service. The Old Testament uses it to describe the work of royal domestics (II Samuel 13:17, 18; I Kings 10:5; Esther 2:2), as well as those serving as court ministers (e.g., Joseph, Genesis 39:4; 40:4). More often, the Old Testament uses the verb, as here, in a cultic context, where it refers to the ministries of, for example, the Levitical priests (I Kings 8:11), the Levites (Numbers 3:6) and the people (Ezekiel 44:11). This part of the story of Samuel has already used the verb once in verse 11, and will use it again in 3:1, another introduction to Samuel’s ministry, indicating that Samuel’s dedicated status. I Samuel 1:11, referred to here, includes sacerdotal traits. 19 His mother used to make for him a little robe (me`il) and take it to him each year. The message of the text is quite pointed. The child Samuel is wearing as his ordinary working clothes a simplified version of the ceremonial garment worn by the high priest (Exodus 28:6-35; 39:1-26), while no mention is made of the attire worn by the three adult priests (Eli and his sons) who surround him. Samuel’s nascent devotion, conveyed by his attire, is in marked contrast to the dereliction of Eli’s sons and Eli’s own decrepitude. Verse 19 reinforces the point that Hannah would make for her son “a little robe” that she would deliver to the temple during her annual pilgrimage with her husband to offer their sacrifice. The Hebrew word here translated “robe” is an outer, unisex garment usually worn over a tunic (ketonet), here, over Samuel’s plain linen ephod. In particular, people of rank wore the me`il, such as Saul and Jonathan (18:4), princes of the sea (Ezekiel 26:16), Job (Job 1:20), David and his daughters (I Chronicles 15:27; II Samuel 13:18 [although this text is questionable]) and the high priest (Exodus 28:31). The Hebrew word me`il also contains two of the Hebrew letters (`ayin and lamed) found in the verbal root `alah, translated in this same verse as “take.” The repeated use of specific letters, words and ideas in these verses reveals a masterfully woven literary creation of subtlety and beauty, even though there are indications of multiple sources a final editor has incorporated in the version of the text as we have it. She did this when she went up with her husband to offer the yearly sacrifice. In the context of the visits of Hannah to her son, this phrase is almost certainly a double entendre. The sacrifice would obviously refer to the animal presented for slaughter, but it could also refer to Hannah’s sacrifice of her son to temple service. The opening verses of the book have already made clear that the sacrifice of Samuel was primarily his mother’s, where attention focused on Hannah’s barrenness (1:2), Elkanah’s attempts to comfort his wife (1:5, 8) and Hannah’s vow and song following Samuel’s birth (1:11; 2:1-10). Eli echoes this focus in his blessing (v. 20), in which he refers to “the gift that she made to the Lord,” with no reference to Elkanah having had any role at all in that decision. The blessing by Eli echoes this focus. 20 Then Eli would bless Elkanah and his wife, and say, “May the Lord repay you with children by this woman for the gift that she made to the Lord,” making it clear that Elkanah had no role in the decision of Hannah. Eli’s blessing asks for Yahweh to “repay” Elkanah with children by his wife, Hannah, and as the NRSV text note indicates, the Hebrew word translated “repay” is actually “give,” which has already occurred twice in this narrative (1:20, 28), with the translations of “asked” (v. 20) and “given” (v. 28). The underlying Hebrew verb in all three cases is sha’al, which can have a variety of meanings, reflected in its various translations in the opening verses of I Samuel. More significant, however, is the fact that the triliteral root is the basis of the proper name Saul (Hebrew sha’ul), literally, “the one asked for,” and the Israelites will indeed ask for a king, to Samuel’s consternation, who will turn out to be Saul (I Samuel 8-10). Although all three consonants are also found in Samuel’s name (Hebrew shemu’el), the obvious nominal connection is with Saul, which has led some scholars to suggest that the birth narrative that opens I Samuel, with its emphasis on “asking” (sha’al), was originally attached to the story of Saul, and was re-purposed during its oral transmission for the story of Samuel. Eli’s blessing also repeats his blessing-prayer for Hannah in 1:17, where he asks that Yahweh grant Hannah’s prayer for a son (1:11, mistakenly thought by Eli to be drunken blubbering).[1] Then they would return to their home.
I Samuel 2:26 relates the growth of Samuel. 26 Now, the boy Samuel continued to grow both in stature and in favor with the Lord and with the people. Such a statement contrasts sharply with Eli and his sons. There are resonances in Luke 2:52 to 1 Samuel 2:26: “Jesus increased in wisdom and in years [or stature] and in divine and human favor.” This text reminds us that spiritual growth is likely to occur gradually. The witness of Scripture is that we can grow in faith, grow beyond the beginning stages of belief to an adult faith that is more than adequate for the bumps and potholes on the road of life. Are we? Parents need to be sure that we not limit our children to what we have learned, for they come into another age or generation that will have new challenges.[2]
[1] The two occurrences of Eli’s blessing-prayer, as well as the two introductions of Samuel’s ministering before Yahweh (2:18 and 3:1) are two of the indicators that multiple original sources have been folded into the canonical narrative by the biblical redactor.
[2] Do not limit your children to your own learning, for they have been born in another age. - —Rabbinical saying quoted by Robert J. Wicks in Living a Gentle, Passionate Life (Paulist, 2000), 89.
No comments:
Post a Comment