“doors of Jehovahs house.” (1 Sam. 3:3, 15) Evidently the words “where the ark of God was” apply to the tabernacle area and are not to be understood as signifying that Samuel slept in the Most Holy. As a Kohathite Levite he was not entitled to see the Ark or any of the other sacred furnishings inside the sanctuary. (Num. 4:17-20) The only part of the house of Jehovah to which Samuel had access was the tabernacle courtyard. Therefore, he must have opened the doors leading into the courtyard, and it must have been there that he slept. During the period that the tabernacle was permanently located at Shiloh, various structures were likely erected, and one of these could have served as Samuel’s sleeping place.

One night, after having retired, Samuel heard a voice calling him by name. Imagining the speaker to be High Priest Eli, he ran to see him. After this occurred three times, Eli discerned that Jehovah was calling Samuel and instructed him accordingly. Jehovah then made known to Samuel his judgment against Eli’s house. Fearful, Samuel did not volunteer any information concerning the word of Jehovah until requested to do so by Eli. Thus began Samuel’s prophetic work, and all Israel eventually became aware that he was indeed Jehovah’s prophet.—1 Sam. 3:2-21.

LEADS ISRAEL IN TRUE WORSHIP

Over twenty years later, at Samuel’s exhortation, the Israelites abandoned idolatrous worship and began serving Jehovah alone. Subsequently, Samuel had the Israelites assemble at Mizpah. Taking advantage of the situation, the Philistines invaded. Becoming fearful, the sons of Israel requested that Samuel call to Jehovah for aid. He did so and also offered up a sucking lamb in sacrifice. (1 Sam. 7:2-9) Of course, as a nonpriestly Kohathite Levite, Samuel was not authorized to officiate at the sanctuary altar (Num. 18:2, 3, 6, 7), and there is no record that he ever did so. However, as Jehovah’s representative and prophet, he could sacrifice at other places in compliance with divine direction, as did Gideon (Judg. 6:25-28) and Elijah. (1 Ki. 18:36-38) Jehovah answered Samuel’s prayer, throwing the Philistines into confusion and thereby enabling the Israelites to gain a decisive victory. To commemorate this, Samuel set up a stone between Mizpah and Jeshanah and called it Ebenezer (“the stone of help”). (1 Sam. 7:10-12) Doubtless from the spoils of this and other wars Samuel set aside things as holy to maintain the tabernacle.—1 Chron. 26:27, 28.

Samuel’s judgeship witnessed additional reverses for the Philistines (1 Sam. 7:13, 14) and proved to be a period marked by outstanding Passover celebrations. (2 Chron. 35:18) Samuel also seems to have worked out some arrangement for the Levite gatekeepers, and his arrangement may have served as a basis for the organization put into operation by David. (1 Chron. 9:22) From his home at Ramah in the mountainous region of Ephraim, Samuel annually made a circuit of Bethel, Gilgal and Mizpah, judging Israel at all these places. (1 Sam. 7:15-17) Never did he abuse his position as judge. His record was without blame. (1 Sam. 12:2-5) But his sons, Joel and Abijah, perverted justice.—1 Sam. 8:2, 3.

ANOINTS SAUL AS KING

The unfaithfulness of Samuel’s sons, coupled with the threat of warfare with the Ammonites, prompted the older men of Israel to request that Samuel appoint a king over them. (1 Sam. 8:4, 5; 12:12) Jehovah’s answer to Samuel’s prayer concerning this was that, though the request of the people showed lack of faith in Jehovah’s kingship, nevertheless, the prophet should accede to it and advise them what the rightful due of the king involved. Though informed by Samuel that the monarchy would result in the loss of certain liberties, they still insisted on having a king. After Samuel dismissed the men of Israel, Jehovah directed matters so that Samuel anointed the Benjamite Saul as king. (1 Sam. 8:6–10:1) Thereafter Samuel arranged for the Israelites to assemble at Mizpah and there Saul was designated by lot as king. (1 Sam. 10:17-24) Again Samuel spoke about the rightful due of the kingship, and also made a written record thereof.—1 Sam. 10:25.

Following Saul’s victory over the Ammonites, Samuel directed that the Israelites come to Gilgal to confirm the kingship anew. On that occasion Samuel reviewed his own record as well as Israel’s past history, and showed that obedience to Jehovah by the king and the people was needed to maintain divine approval. To impress upon them the seriousness of having rejected Jehovah as King, Samuel prayed for an unseasonal thunderstorm. Jehovah’s answering that petition motivated the people to acknowledge their serious transgression.—1 Sam. 11:14–12:25.

On two occasions thereafter Samuel had to censure Saul for disobedience to divine direction. In the first instance, Samuel announced that Saul’s kingship would not last because he had presumptuously gone ahead in making a sacrifice instead of waiting as he had been commanded. (1 Sam. 13:10-14) Rejection by Jehovah of Saul himself as king was the second condemnatory message that Samuel delivered to Saul for disobediently preserving alive King Agag and the best of the Amalekite flock and herd. In response to Saul’s plea, Samuel appeared with him before the older men of Israel and the people. After that Samuel commanded that Agag be brought to him and then “went hacking [him] to pieces before Jehovah in Gilgal.”—1 Sam. 15:10-33.

ANOINTS DAVID

When the two men parted, they had no further association. Samuel, however, went into mourning for Saul. But Jehovah God interrupted his mourning, commissioning him to go to Bethlehem to anoint one of the sons of Jesse as Israel’s future king. To avoid any suspicion on Saul’s part that might result in Samuel’s death, Jehovah directed that Samuel take along a cow for sacrifice. Perhaps fearing that Samuel had come to reprove or punish some wrongdoing, the older men of Bethlehem trembled. But he assured them that his coming meant peace and then arranged for Jesse and his sons to share in a sacrificial meal. Impressed by the appearance of Jesse’s firstborn Eliab, Samuel reasoned that this son must surely be Jehovah’s choice for the kingship. But neither Eliab nor any of the other six sons of Jesse present had been chosen by Jehovah. Therefore, at Samuel’s insistence, the youngest son, David, was called from pasturing the sheep and then anointed in the midst of his brothers.—1 Sam. 15:34–16:13.

Later, after King Saul had made several attempts on his life, David fled to Samuel at Ramah. The two men then went to Naioth, and David remained there until Saul personally came to look for him. (1 Sam. 19:18–20:1) During the time David was still under restriction because of Saul, “Samuel died; and all Israel proceeded to collect together and bewail him and bury him at his house in Ramah.” (1 Sam. 25:1) Thus Samuel died as an approved servant of Jehovah God after a lifetime of faithful service. (Ps. 99:6; Jer. 15:1; Heb. 11:32) He had demonstrated persistence in fulfilling his commission (1 Sam. 16:6, 11), devotion to true worship (1 Sam. 7:3-6), honesty in his dealings (1 Sam. 12:3), and courage and firmness in announcing and upholding Jehovah’s judgments and decisions.—1 Sam. 10:24; 13:13; 15:32, 33.

Regarding the account of Saul’s request for the spirit medium at En-dor to bring up Samuel for him, see SAUL No. 1.

SAMUEL, BOOKS OF

Two books of the Hebrew Scriptures that apparently were not divided in the original Hebrew canon. Indicative of this is a note in the Masora showing that words in First Samuel, chapter 28 (one of the concluding chapters of First Samuel), were in the middle of the book.

WRITERS AND TIME COVERED

Ancient Jewish tradition credits Samuel with the writership of the first part of the book, and Nathan and Gad with the remaining portion. That these three prophets did write is confirmed at 1 Chronicles 29:29. The book itself reports: “Samuel spoke to the people about the rightful due of the kingship and wrote it in a book and deposited it before Jehovah.” (1 Sam. 10:25) However, on the basis of 1 Samuel 27:6, where there is reference to the “kings of Judah,” numerous scholars place the final compiling of the books of Samuel sometime after the ten-tribe kingdom of Israel came into existence. If the expression “kings of Judah” denotes only Judean kings of the two-tribe kingdom, this would show that the writings of Samuel, Nathan and Gad must have been into final form by someone else. On the other hand, if “kings of Judah” simply means kings from the tribe of Judah, these words could have been recorded by Nathan, since he lived under the rulership of two Judean kings, David and Solomon.—1 Ki. 1:32-34; 2 Chron. 9:29.

The fact that Hannah and an unnamed “man of God” used the expressions “king” and/or “anointed one” years before a king actually ruled over Israel does not support the argument of some that these passages date from a period later than indicated in the book. (1 Sam. 2:10, 35) The idea of a future king was by no means foreign to the Hebrews. God’s promise concerning Sarah, the ancestress of the Israelites, was that “kings of peoples” would come from her. (Gen. 17:16) Also, Jacob’s deathbed prophecy (Gen. 49:10), the prophetic words of Balaam (Num. 24:17) and the Mosaic law (Deut. 17:14-18) pointed to the time when the Israelites would have a king.

The historical narrative contained in the two books of Samuel commences with the judgeship of High Priest Eli and concludes with events from David’s reign. It therefore covers a period of approximately 140 years (c. 1180-c. 1040 B.C.E.). As David’s death is not mentioned in the record, the account (possibly with the exception of editorial additions) was probably completed about 1040 B.C.E.

AUTHENTICITY

The authenticity of the account contained in the books of Samuel is well established. Christ Jesus himself, when refuting an objection raised by the Pharisees, cited the incident recorded at 1 Samuel 21:3-6 about David’s receiving showbread from Ahimelech the priest. (Matt. 12:1-4) In the synagogue of Antioch in Pisidia, the apostle Paul quoted from 1 Samuel 13:14 as he briefly reviewed events from Israel’s history. (Acts 13:20-22) This apostle, in his letter to the Romans, used words from David’s psalm, which passage is found at both 2 Samuel 22:50 and Psalm 18:49, to prove that Christ’s ministry to the Jews verified God’s promises and gave a basis for non-Jews to “glorify God for his mercy.” (Rom. 15:8, 9) Jehovah’s words to David at 2 Samuel 7:14 are quoted and applied to Christ Jesus in Hebrews 1:5, thus showing that David served as a prophetic type of the Messiah.

Outstanding, too, is the candor of the record. It exposes the wrongs of the priestly house of Eli (1 Sam. 2:12-17, 22-25), the corruption of Samuel’s sons (1 Sam. 8:1-3) and the sins and family difficulties of King David.—2 Sam. 11:2-15; 13:1-22; 15:13, 14; 24:10.

Another evidence of the authenticity of the account is the fulfillment of prophecies. These relate to Israel’s request for a king (Deut. 17:14; 1 Sam. 8:5), Jehovah’s rejection of Eli’s house (1 Sam. 2:31; 3:12-14; 1 Ki. 2:27) and the continuance of the kingship in David’s line.—2 Sam. 7:16; Jer. 33:17; Ezek. 21:25-27; Matt. 1:1; Luke 1:32, 33.

The record is in complete harmony with the rest of the Scriptures. This is especially noticeable when examining the psalms, many of which are illuminated by what is contained in the books of Samuel. King Saul’s sending messengers to watch David’s house in order to kill him provides the background for Psalm 59. (1 Sam. 19:11) David’s experiences at Gath, where he disguised his sanity to escape death, are alluded to in Psalms 34 and 56. (1 Sam. 21:10-15; evidently the name Abimelech appearing in the superscription of Psalm 34 is to be viewed as a title for King Achish.) Psalm 142 may reflect David’s thoughts while hiding from Saul in the cave of Adullam (1 Sam. 22:1) or in the cave in the wilderness of En-gedi. (1 Sam. 24:1, 3) This is perhaps also the case with Psalm 57. However, a comparison of Psalm 57:6 with 1 Samuel 24:2-4 seems to favor the cave in the wilderness of En-gedi, for there Saul, as it were, fell into the pit he had excavated for David. Psalm 52 pertains to Doeg’s informing Saul about David’s dealings with Ahimelech. (1 Sam. 22:9, 10) The action of the Ziphites in revealing David’s whereabouts to King Saul furnished the basis for Psalm 54. (1 Sam. 23:19) Psalm 63 relates to David’s experiences in the wilderness of Judah. (1 Sam. 22:5; 23:14, 15, 26) The second psalm seems to allude to the attempts made by the Philistines to unseat David as king after his capture of the stronghold of Zion. (2 Sam. 5:17-25) Trouble with the Edomites during the war with Hadadezer is the setting for Psalm 60. (2 Sam. 8:3, 13, 14) Psalm 51 is a prayer of David, beseeching forgiveness for his sin with Bath-sheba. (2 Sam. 11:2-15; 12:1-14) David’s flight from Absalom provides the basis for the third psalm. (2 Sam. 15:12-17, 30) Possibly Psalm 7 finds its historical setting in Shimei’s cursing David. (2 Sam. 16:5-8) Psalm 30 may allude to events in connection with David’s erection of an altar on the threshing floor of Araunah. Psalm 18 parallels 2 Samuel 22, and pertains to Jehovah’s delivering David from Saul and other enemies.

OUTLINE OF CONTENTS

1 SAMUEL

I. Early history of Samuel (1:1–6:21)

A. Samuel born in answer to barren Hannah’s prayer (1:1-20)

B. After weaning, Samuel presented to High Priest Eli for sanctuary service (1:21–2:11)

C. Unfaithfulness of Eli’s sons contrasts with Samuel’s commendable course (2:12-26)

D. Prophetic announcements of calamity against Eli’s house and their fulfillment (2:27–6:21)

1. Certain man of God reveals Jehovah’s judgment: Eli’s priestly house rejected; two sons Hophni and Phinehas to die on the same day as a sign (2:27-36)

2. Samuel called to be a prophet; instructed to tell Eli of Jehovah’s judgment against his house (3:1-21)

3. Defeat of Israelites by Philistines results in capture of Ark and death of Eli’s two sons; Eli’s death; Philistines return Ark after experiencing Jehovah’s heavy hand upon them because of its presence in their land (4:1–6:21)

II. Samuel’s judgeship (7:1–8:22)

A. Samuel urges Israel to forsake false worship and holds assembly at Mizpah (7:1-6)

B. Philistines come against Israelites assembled at Mizpah, but suffer defeat (7:7-13)

C. Philistines continue experiencing reverses; peace continues between Israel and Amorites (7:14-17)

D. Aged Samuel approached with request for a king; his reply (8:1-22)

III. Saul becomes Israel’s first king (9:1–12:25)

A. A vain search for his father’s asses providentially results in Saul’s meeting Samuel; this encounter provides occasion for Samuel’s anointing of Saul as king (9:1–10:16)

B. At assembly in Mizpah Samuel presents Saul as Jehovah’s choice for the kingship (10:17-27)

C. Saul rallies an army and defeats Ammonites (11:1-13)

D. Saul’s kingship affirmed anew at Gilgal; Samuel addresses Israel (11:14–12:25)

IV. Events of Saul’s reign prior to David’s appointment over the men of war (13:1–17:58)

A. Saul and his son Jonathan war against Philistines in vicinity of Michmash (13:1–14:52)

B. Saul fights Amalekites; God rejects him as king for disobediently preserving alive their King Agag and best of their flock and herd (15:1-35)

C. Samuel divinely commissioned to anoint David as king (16:1-13)

D. Jehovah’s spirit leaves Saul; David becomes harpist in Saul’s court (16:14-23)

E. Philistines encamp at Ephesdammim to fight Israel (17:1-58)

1. Philistine army faces Israelite army across low plain of Elah (17:1-3)

2. Philistine champion Goliath taunts battle lines of Israel; David, while on visit to Israelite camp, accepts challenge and kills Goliath; fleeing Philistines pursued by Israelites (17:4-58)

V. David becomes prominent in Israel but incurs Saul’s wrath (18:1–20:42)

A. Jonathan and David become close friends; Saul appoints David as chief of Israelite army (18:1-5)

B. David wars successfully; Saul comes to view him with suspicion; after two unsuccessful attempts to kill David with a spear, Saul schemes to have him die at hands of Philistines but plot fails (18:6-30)

C. Though having promised Jonathan that he would not kill David, Saul tries to do so; David flees to Samuel at Ramah (19:1-24)

D. David and Jonathan meet together and conclude covenant; upon ascertaining that it is his father’s determination to kill David, Jonathan informs David (20:1-42)

VI. David’s life as a fugitive from King Saul (21:1–26:25)

A. Flees to Philistine city of Gath; on way, receives five loaves of showbread and Goliath’s sword from High Priest Ahimelech at Nob (21:1-10)

B. At Gath, disguises sanity to escape harm (21:11-15)

C. Takes refuge in cave of Adullam; arranges for parents to live in Moab; goes to forest of Hereth (22:1-5)

D. News of discovery of David and his men reaches Saul; informed about incident involving David’s being assisted by Ahimelech, Saul orders execution of priests (22:6-19)

E. Abiathar the priest escapes massacre and joins David (22:20-23)

F. David saves Keilah from Philistines but leaves to avoid being surrendered into Saul’s hands (23:1-13)

G. Pursued by Saul, David and his men conceal themselves in wilderness regions; David spares Saul’s life (23:14–24:22)

H. Samuel’s death; David’s dealings with Nabal and Abigail; David’s wives (25:1-44)

I. David spares Saul’s life a second time (26:1-25)

VII. David’s residence in Philistine territory and the end of Saul’s reign (27:1–31:13)

A. Achish gives David the city of Ziklag; believing that David had been making raids upon Israelites, Achish invites him and his men to join in battle against Israel (27:1–28:2)

B. Saul and his army encamp at Gilboa; Saul goes to spirit medium at En-dor and requests that she bring up dead Samuel (28:3-25)

C. Philistine axis lords request that David and his men not accompany them in fight against Israel (29:1-11)

D. David and his men return to Ziklag, only to find that city has been burned and families taken captive; raiders overtaken and everything recovered (30:1-31)

E. Philistines triumph over Israel; Saul is severely wounded and commits suicide; three of his sons are slain (31:1-13)

OUTLINE OF CONTENTS

2 SAMUEL

I. David’s reaction to news of Saul’s death; his dirge over Saul and Jonathan (1:1-27)

II. David’s house versus Saul’s house (2:1–4:12)

A. David anointed as king over Judah and rules from Hebron (2:1-7)

B. Supported by Abner, Saul’s son Ish-bosheth reigns over rest of Israel, with Mahanaim as his seat of government (2:8-11)

C. Warfare rages between the rival kingdoms; finally Abner defects to David but is killed by Joab; David mourns Abner’s death (2:12–3:39)

D. Ish-bosheth is murdered; David has the assassins executed (4:1-12)

III. David as king over all Israel (5:1–24:25)

A. David is anointed king over Israel, captures stronghold of Zion and makes Jerusalem his capital (5:1-16)

B. Philistines stage two invasions but David defeats them both times (5:17-25)

C. David has Ark brought to Jerusalem; his manner of rejoicing displeases his wife Michal; she remains childless till death (6:1-23)

D. David’s expressed desire to build a temple for Jehovah provides occasion for God’s making a covenant for a kingdom with David (7:1-29)

E. Review of David’s military victories and the extent of his realm (8:1-18)

F. David exercises loving-kindness toward Jonathan’s son Mephibosheth, having him eat at his table constantly (9:1-13)

G. Events associated with the war against the Ammonites (10:1–12:31)

1. Ammonite King Hanun humiliates David’s messengers, thereby precipitating war; Ammonites and hired Syrian armies flee (10:1-19)

2. Campaign against Ammonites resumes; Joab lays siege to Rabbah but David remains at Jerusalem and becomes guilty of adultery with Bath-sheba (11:1-4)

3. When attempts to cover over adultery fail, David arranges to have Bath-sheba’s husband Uriah exposed to virtually certain death in battle (11:5-25)

4. David takes Bath-sheba as his wife; is reproved by the prophet Nathan; adulterine child dies (11:26–12:23)

5. Birth of Solomon to Bath-sheba (12:24, 25)

6. Joab continues fight against Rabbah but, at his request, David completes capture of city (12:26-31)

H. David’s difficulties with his son Absalom (13:1–19:8)

1. Absalom kills his half-brother Amnon for raping Absalom’s sister Tamar; flees to Geshur (13:1-39)

2. Using Tekoitess, Joab gets David to recall Absalom (14:1-28)

3. Absalom succeeds in effecting reconciliation with David; later, has self proclaimed king at Hebron (14:29–15:12)

4. On account of Absalom’s conspiracy, David, with his household and servants, flees from Jerusalem but sends Hushai back to frustrate Ahithophel’s counsel (15:13-37)

5. Mephibosheth’s attendant Ziba meets David with supplies; Benjamite Shimei curses David (16:1-14)

6. Absalom enters Jerusalem; Hushai frustrates Ahithophel’s counsel (16:15–17:23)

7. Absalom and his forces pursue David and are defeated; contrary to David’s command, Joab kills Absalom (17:24–18:33)

8. David mourns Absalom’s death but is reproved by Joab (19:1-8)

I. David restored as king in Jerusalem (19:9-43)

J. Rebellion of Benjamite Sheba put down and Joab kills Amasa (20:1-26)

K. Bloodguilt of Saul’s house toward Gibeonites avenged (21:1-14)

L. Various battles with Philistines (21:15-22)

M. Poetic writings of David (22:1–23:7)

N. List of David’s mighty men and some of their exploits (23:8-39)

O. David’s census sin, its consequences and the purchase of a new altar site (24:1-25)

See the book “All Scripture Is Inspired of God and Beneficial,” pp. 53-64.

SECTIONS MISSING IN THE SEPTUAGINT VERSION

First Samuel 17:12-31, 55—1Sa 18:6a does not appear in the Septuagint Version as contained in Vatican Manuscript No. 1209. Numerous scholars have, therefore, concluded that the omissions are later additions to the Hebrew text. Arguing against this view, a commentary by C. F. Keil and F. Delitzsch notes: “The notion, that the sections in question are interpolations that have crept into the text, cannot be sustained on the mere authority of the Septuagint version; since the arbitrary manner in which the translators of this version made omissions or additions at pleasure is obvious to any one.”—Biblical Commentary on the Books of Samuel, p. 177, ftn.

If it could be definitely established that actual discrepancies exist between the omitted sections and the rest of the book, the authenticity of 1 Samuel 17:12-31, 55—1Sa 18:6a would reasonably be in question. A comparison of 1 Samuel 16:18-23 and 1 Samuel 17:55-58 reveals what appears to be a contradiction, for in the latter passage Saul is depicted as asking about the identity of his own court musician and armor-bearer, David. However, it should be noted that David’s earlier being described as a “valiant, mighty man and a man of war” could have been based on his courageous acts in single-handedly killing a lion and a bear to rescue his father’s sheep. (1 Sam. 16:18; 17:34-36) Also, the Scriptures do not state that David actually served in battle as Saul’s armor-bearer before he killed Goliath. Saul’s request to Jesse was: “Let David, please, keep attending upon me, for he has found favor in my eyes.” (1 Sam. 16:22) This request does not preclude the possibility that Saul later permitted David to return to Bethlehem so that, when war broke out with the Philistines, David was then shepherding his father’s flock.

Regarding Saul’s question, “Whose son is the boy, Abner?” the aforementioned commentary observes (p. 178 ftn.): “Even if Abner had not troubled himself about the lineage of Saul’s harpist, Saul himself could not well have forgotten that David was a son of the Bethlehemite Jesse. But there was much more implied in Saul’s question. It was not the name of David’s father alone that he wanted to discover, but what kind of man the father of a youth who possessed the courage to accomplish so marvellous a heroic deed really was; and the question was put not merely in order that he might grant him an exemption of his house from taxes as the reward promised for the conquest of Goliath (ver. 25), but also in all probability that he might attach such a man to his court, since he inferred from the courage and bravery of the son the existence of similar qualities in the father. It is true that David merely replied, ‘The son of thy servant Jesse of Bethlehem;’ but it is very evident from the expression in ch. xviii. 1, ‘when he had made an end of speaking unto Saul,’ that Saul conversed with him still further about his family affairs, since the very words imply a lengthened conversation.” (For other instances where “who” involves more than mere knowledge of a person’s name, see Exodus 5:2; 1 Samuel 25:10.)

So the indications are that there is no sound reason for rejecting 1 Samuel 17:12-31, 55–1Sa 18:6a as being no part of the original text.

SANBALLAT

(San·balʹlat) [possibly, overseer of the army].

A Horonite (probably meaning a resident of Upper or Lower Beth-horon) who opposed Nehemiah’s efforts to repair the wall of Jerusalem. (Neh. 2:10) He is thought to be the Sanballat mentioned in a papyrus found at Elephantine, Egypt, which identifies him as the governor of Samaria and the father of Delaiah and Shelemiah.

Sanballat, along with Tobiah and Geshem, derided the Jews and accused them of rebelling against the king of Persia. (Neh. 2:19; 4:1) As the repair work progressed, he and other opposers conspired to fight against Jerusalem. But whatever efforts they made in this regard were ineffective, for the Jews relied on Jehovah and kept a guard posted. (Neh. 4:7-9) After the gaps in the wall of Jerusalem were filled, Sanballat and others repeatedly tried to lure Nehemiah away from the city. When this failed, he and Tobiah hired a Jew to frighten Nehemiah into wrongfully hiding in the temple. But they did not succeed.—Neh. 6:1-14.

Later, after an absence from Jerusalem, Nehemiah, upon his return, found that a grandson of High Priest Eliashib had become a son-in-law of Sanballat. Nehemiah therefore chased this grandson away.—Neh. 13:6, 7, 28.

SANCTIFICATION

The act or process of making holy or of separating or setting apart for the service or use of Jehovah God; the state of being holy, sanctified or purified. The ideas expressed by the English terms “sanctification” and “holiness” proceed from a common source in the original languages. “Sanctification,” then, draws attention to the action whereby holiness is produced, made manifest or maintained. (See HOLINESS.) Words drawn from the Hebrew verb qa·dhashʹ (having the root meaning “to be bright, new, clean”) and words related to the Greek adjective haʹgi·os are rendered “holy,” “sanctified,” “made sacred,” and “set apart.” They are applied in the Scriptures to (1) Jehovah God, (2) Jesus Christ, (3) angels, (4) men and animals, (5) things, (6) periods of time or occasions and (7) land possessions.

A better understanding of the subject can be gained by a consideration of the usage of the words in the original languages. Sometimes the Hebrew word for “sanctify” was used in the sense of preparing or making oneself ready or in fit condition. Jehovah commanded Moses to say to the complaining Israelites: “Sanctify yourselves for tomorrow, as you will certainly eat meat.” (Num. 11:18) Before Israel crossed the Jordan River, Joshua ordered: “Sanctify yourselves, for tomorrow Jehovah will do wonderful things in your midst.” (Josh. 3:5) In all cases the term has a religious, spiritual and moral sense. It can denote the getting away from anything that displeases Jehovah or appears bad in his eyes, including physical uncleanness. God said to Moses: “Go to the people, and you must sanctify them today and tomorrow, and they must wash their mantles. . . . because on the third day Jehovah will come down before the eyes of all the people upon Mount Sinai.” (Ex. 19:10, 11) The word is used to mean purifying or cleansing, as at 2 Samuel 11:4, which reads: “She was sanctifying herself from her uncleanness.”

Jehovah told Israel that they should be separate from the nations of the world and clean from their practices, giving Israel laws to keep them set apart, including the laws defining what was clean and what was unclean for eating. Then he gave them the reason: “For I am Jehovah your God; and you must sanctify yourselves and you must prove yourselves holy, because I am holy.”—Lev. 11:44.