See also Samuel Goldwyn (disambiguation)

Samuel Goldwyn
Samuel Goldwyn centre frame, circa 1916
Born	Schmuel Gelbfisz c. July 1879 Warsaw, Russian Empire (present day Warsaw, Republic of Poland)
Died	31 January 1974(1974-01-31) (aged 94) Los Angeles, California, USA
Resting place	Forest Lawn Memorial Park, Glendale, California
Other names	Samuel Goldfish, Mister Malaprop
Years active	1917-1953
Spouse	Blanche Lasky (1910-1915) Frances Howard (1925-1974)

Samuel Goldwyn (c. July 1879 – January 31, 1974) was an American film producer. He was most notably well known for being the founding contributor executive of several motion picture studios in Hollywood.^[1]

Biography[link]

Goldwyn was born Schmuel Gelbfisz in Warsaw, Congress Poland, Russian Empire to a Hasidic, Polish Jewish family. At an early age, he left Warsaw on foot and penniless. He made his way to Birmingham, England, where he remained with relatives for a few years using the name Samuel Goldfish. In 1898, he emigrated to the United States, but fearing refusal of entry, he got off the boat in Nova Scotia, Canada, before moving on to New York in January 1899. He found work in upstate Gloversville, New York, in the bustling garment business. Soon his innate marketing skills made him a very successful salesman at the Albano Glove Company. After four years, as vice-president for sales, he moved back to New York City.^{[citation needed][2]}

Paramount[link]

In 1913, Goldfish along with his brother-in-law Jesse L. Lasky, Cecil B. DeMille, and Arthur Friend formed a partnership, The Jesse L. Lasky Feature Play Company, to produce feature length motion pictures. Film rights for the stage play The Squaw Man were purchased for $4000 and Dustin Farnum was hired for the leading role. Shooting for the first feature film made in Hollywood began on December 29, 1913.^[3]

In 1914, Paramount was a film exchange and exhibition corporation headed by W. W. Hodkinson. Looking for more movies to distribute, Paramount signed a contract with the Lasky Company on June 1, 1914 to supply 36 films per year. One of Paramount's other suppliers was Adolph Zukor's Famous Players Company. The two companies merged on June 28, 1916 forming The Famous Players-Lasky Corporation. Zukor had been quietly buying Paramount stock, and two weeks prior to the merger, became president of Paramount Pictures Corporation and had Hodkinson replaced with Hiram Abrams, a Zukor associate.^[4]

With the merger, Zukor became president of both Paramount and Famous Players-Lasky, with Goldfish being named chairman of the board of Famous Players-Lasky, and Jesse Lasky first vice-president. After a series of conflicts with Zukor, Goldfish resigned as chairman of the board, and as member of the executive committee of the corporation on September 14, 1916. Goldfish was out as an active member of management, although he still owned stock and was a member of the board of directors. Famous Players-Lasky would later become part of Paramount Pictures Corporation, and Paramount would become one of Hollywood's major studios.^[5][6]

Goldwyn Pictures[link]

In 1916, Goldfish partnered with Broadway producers Edgar and Archibald Selwyn, using a combination of both names to call their movie-making enterprise Goldwyn Pictures. Seeing an opportunity, Samuel Gelbfisz then had his name legally changed to Samuel Goldwyn, which he used for the rest of his life. Goldwyn Pictures proved successful but it is their "Leo the Lion" trademark for which the organization is most famous.

On April 10, 1924, Goldwyn Pictures was acquired by Marcus Loew and merged into his Metro Pictures Corporation. Despite the inclusion of his name, Goldwyn never produced any films at Metro-Goldwyn-Mayer.

Samuel Goldwyn Productions[link]

From the trailer for The Hurricane (1937)

Before the sale and merger of Goldwyn Pictures in April 1924, Goldwyn had established Samuel Goldwyn Productions in 1923 as a production-only operation (with no distribution arm). Their first feature was Potash and Perlmutter, released in September 1923 through First National Pictures. Some of the early productions bear the name "Howard Productions", named for Goldwyn's wife Frances Howard.

For 35 years, Goldwyn built a reputation in filmmaking and an eye for finding the talent for making films. William Wyler directed many of his most celebrated productions and he hired writers such as Ben Hecht, Sidney Howard, Dorothy Parker, and Lillian Hellman. (According to legend, at a heated story conference Goldwyn scolded someone—in most accounts Mrs. Parker—who recalled he had once been a glove maker and retorted: "Don't you point that finger at me. I knew it when it had a thimble on it!" Another time, when he demanded a script that ended on a happy note, she said: "I know this will come as a shock to you, Mr. Goldwyn, but in all history, which has held billions and billions of human beings, not a single one ever had a happy ending."^[7])

For more than three decades, Goldwyn made numerous films and reigned as the most successful independent producer in the US. Many of his films were forgettable, however his collaboration with John Ford resulted in Best Picture Oscar nomination for Arrowsmith (1931). William Wyler was responsible for most of Goldwyn's highly lauded films with Best Picture Oscar nominations forDodsworth (1936), Dead End (1937), Wuthering Heights (1939), The Little Foxes (1941) and The Best Years of Our Lives (1948). The leading actors in several of Goldwyn films, especially those directed by William Wyler, were also Oscar-nominated for their performances.

Throughout the 1930s, Goldwyn released all his films through United Artists, but beginning in 1941, and continuing almost through the end of his career, Goldwyn released his films through RKO Radio Pictures.

Oscar[link]

In 1946, the year he was honored by the Academy of Motion Picture Arts and Sciences with the Irving G. Thalberg Memorial Award, Goldwyn's drama The Best Years of Our Lives, starring Myrna Loy, Fredric March, Teresa Wright and Dana Andrews, won the Academy Award for Best Picture. In the 1950s Samuel Goldwyn turned to making a number of musicals including the 1952 hit Hans Christian Andersen (his last with Danny Kaye, with whom he had made many others), and the 1955 hit Guys and Dolls starring Marlon Brando, Jean Simmons, Frank Sinatra, and Vivian Blaine, which was based on the equally successful Broadway musical. This was the only independent film that Goldwyn ever released through MGM.

In his final film, made in 1959, Samuel Goldwyn brought together African-American actors Sidney Poitier, Dorothy Dandridge, Sammy Davis, Jr. and Pearl Bailey in a film rendition of the George Gershwin opera, Porgy and Bess. Released by Columbia Pictures, the film was nominated for three Oscars, but won only one. It was also a critical and financial failure, and the Gershwin family reportedly disliked the film and eventually pulled it from distribution. The film turned the opera into an operetta with spoken dialogue in between the musical numbers. Its reception was a huge disappointment to Goldwyn, who, according to biographer Arthur Marx, saw it as his crowning glory and had wanted to film Porgy and Bess since he first saw it onstage in 1935.

Awards[link]

• In 1957, Goldwyn was awarded the Jean Hersholt Humanitarian Award for his outstanding contributions to humanitarian causes.

• On March 27, 1971, Goldwyn was presented with the Presidential Medal of Freedom by President Richard Nixon.^{[citation needed]}

Death[link]

Goldwyn died at his home in Los Angeles in 1974 from natural causes, at the probable age of 94. He was interred in the Forest Lawn Memorial Park Cemetery in Glendale, California. In the 1980s, Samuel Goldwyn Studio was sold to Warner Bros. There is a theater named after him in Beverly Hills and he has a star on the Hollywood Walk of Fame at 1631 Vine Street.

Marriages[link]

Goldwyn was married to Blanche Lasky, a sister of Jesse, from 1910 to 1915. In 1925, he married actress Frances Howard to whom he remained married for the rest of his life. Their son, Samuel Goldwyn, Jr., would eventually join his father in the business.

Grandchildren[link]

Samuel Goldwyn's grandchildren include

• Francis Goldwyn, founder of the Manhattan Toy Company and Managing Member of Quorum Associates LLC
• Tony Goldwyn, actor
• John Goldwyn, film producer
• Peter Goldwyn, the current vice-president of Samuel Goldwyn films
• Catherine Goldwyn, created Sound Art, a non-profit organization that teaches popular music all over Los Angeles
• Liz Goldwyn, has a film on HBO called Pretty Things, featuring interviews with queens from the heyday of American burlesque; her book, an extension of the documentary titled, Pretty Things: The Last Generation of American Burlesque Queens, was published in October 2006 by HarperCollins.^{[citation needed]}

Nephew[link]

Goldwyn's relatives include Fred Lebensold (see Lebensold Family), an award-winning architect (best known as the designer of multiple concert halls in Canada and the United States). Fred was the son of Sam's younger sister, Manya (who, despite the best efforts of Sam and his brother Ben in 1939 and 1940, could not be extricated from the Warsaw Ghetto and perished in the Holocaust).^{[citation needed]}

The Samuel Goldwyn Foundation[link]

Samuel Goldwyn's will created a multi-million dollar charitable foundation in his name. Among other endeavors, the Samuel Goldwyn Foundation funds the Samuel Goldwyn Writing Awards, provided construction funds for the Frances Howard Goldwyn Hollywood Regional Library, and provides ongoing funding for the Motion Picture & Television Country House and Hospital.

The Samuel Goldwyn Company[link]

Several years after the Sr. Goldwyn's death, his son, Samuel Goldwyn Jr., initiated an independent film and television distribution company dedicated to preserving the integrity of Goldwyn's ambitions and work. In 1997, the company's assets were acquired by MGM.

Goldwynisms[link]

Wikiquote has a collection of quotations related to: Samuel Goldwyn

Samuel Goldwyn was also known for malapropisms, paradoxes, and other speech errors called 'Goldwynisms' ("A humorous statement or phrase resulting from the use of incongruous or contradictory words, situations, idioms, etc.") being frequently quoted. For example, he was reported to have said, "I don't think anybody should write his autobiography until after he's dead."^[8] Some famous Goldwyn quotations are misattributions. For example, the statement attributed to Goldwyn that "a verbal contract isn't worth the paper it's written on" is actually a well-documented misreporting of an actual quote praising the trustworthiness of a colleague: "His verbal contract is worth more than the paper it's written on". The identity of the colleague is variously reported as Joseph M. Schenk^[9] or Joseph L. Mankiewicz^[10] Goldwyn himself was reportedly aware of - and pleased by - the misattribution.

Upon being told that a book he had purchased for filming, The Well of Loneliness, couldn't be filmed because it was about lesbians, he reportedly replied: "That's all right, we'll make them Hungarians." The same story was told about the 1934 rights to The Children's Hour with the response "That's okay; we'll turn them into Armenians."^[11] Upon being told that a dictionary had included the word "Goldwynism" as synonym for malapropism, he raged: "Goldwynisms! They should talk to Jesse Lasky!"^{[citation needed]}

Having many writers in his employ, Goldwyn may not have come up with all of these on his own. In fact Charlie Chaplin took credit for penning the line, "In two words: im-possible"; and the quote, "the next time I send a damn fool for something, I go myself," has also been attributed to Michael Curtiz.^{[citation needed]}

In the Grateful Dead's Scarlet Begonias,^[12] the line "I ain't often right but I've never been wrong" appears in the bridge - this is very similar to Goldwyn's "I’m willing to admit that I may not always be right, but I am never wrong."

References[link]

External links[link]

Biography portal

Wikiquote has a collection of quotations related to: Samuel Goldwyn

• Samuel Goldwyn at the Internet Movie Database
• American Masters: Sam Goldwyn
• The American Presidency Project

Samuel
Infant Samuel by Joshua Reynolds 1723
Prophet, Seer
Honored in	Judaism Christianity Islam
Major shrine	Tomb of Samuel, Jerusalem

Samuel ( /ˈsæm.juː.əl/;^[1] Hebrew: שְׁמוּאֶל, Modern Shmu'el Tiberian Šəmûʼēl; Greek: Σαμουήλ Samouēl; Latin: Samvel; صموئيل, Ṣamu’īl; Strong's: Shemuwel) is a leader of ancient Israel in the Books of Samuel in the Hebrew Bible. He is also known as a prophet and is mentioned in the Qur'an.^[2]

His status, as viewed by rabbinical literature, is that he was the last of the Hebrew Judges and the first of the major prophets who began to prophesy inside the Land of Israel. He was thus at the cusp between two eras. According to the text of the Books of Samuel, he also anointed the first two kings of the Kingdom of Israel: Saul and David.

Biblical account[link]

Gerbrand van den Eeckhout - Hannah presenting her son Samuel to the priest Eli ca.1665

Family[link]

Samuel's mother was Hannah and his father was Elkanah. Hannah, at the beginning of the narrative, is barren and childless, like Abraham's wife Sarah. Hannah prays to God for a child. Eli who is sitting at the foot of the doorpost in the sanctuary at Shiloh, sees her apparently mumbling and thinks Hannah is drunk, but is soon assured of her motivation and sobriety. Eli was, according to the Books of Samuel, the name of a priest of Shiloh, and one of the last Israelite Judges before the rule of kings in ancient Israel. He blesses her after she promises the child to God. Subsequently Hannah becomes pregnant; her child is Samuel. After he is weaned, she leaves him in Eli's care.

Elkanah is Samuel's father and lives at Ramah (1 Sam. 1:19; 2:11; comp. 28:3), in the district of Zuph. His genealogy is also found in a pedigree of the Kohathites (1 Chron. 6:3-15) and in that of Heman, his great-grandson (ib. vi. 18-22). According to the genealogical tables, Elkanah was, a Levite, a fact otherwise not mentioned in the books of Samuel. The fact that Elkanah, a Levite, was denominated an Ephraimite is analogous to the designation of a Levite belonging to Judah (Judges 17:7, for example).^[3]

Name[link]

According to 1 Samuel 1:20, Hannah named Samuel in memory of her requesting a child from God and God listening. Samuel is translated as Heard of God or possibly as a sentence "God has heard" (from 'Shama', heard and 'El', God — with "Shama" as the verb and "El" as the subject).^[4] Samuel in the Hebrew root word is "sha’al" which is mentioned seven times in 1 Samuel 1 and once as "sha’ul" (1:28), which is Saul’s name in Hebrew. Coogan suggests that Saul’s birth narrative was transferred to Samuel by the Deuteronomistic Historians.^[5]

Calling[link]

One night, around the age of 13, Samuel heard a voice calling his name. According to the Jewish historian Josephus, Samuel was about 12 years old.^[6] He initially assumed it was coming from Eli and went to Eli to ask what he wished to say. Eli, however, sent Samuel back to sleep. After this happened three times Eli realized that the voice was God's, and instructed Samuel on how to respond. Once Samuel responded God told him that the wickedness of the sons of Eli had resulted in their dynasty being condemned to destruction. Eli asked Samuel to honestly recount to him what he had been told, and upon receiving the communication merely said that God should do what seems right to himself.

Leader[link]

During Samuel's youth at Shiloh the Philistines inflicted a decisive defeat against the Israelites at Eben-Ezer (1 Sam. 4:1,2), placed the land under Philistine oppression, and took the sanctuary's Ark for themselves. (Some modern textual scholars consider that the Song of Moses, believed to be originally distinct from the surrounding text of Deuteronomy and not written by Moses, may in reality have been written in response to the theological implications of this disastrous defeat, possibly by Samuel himself.)^{[citation needed]}

This was decades before the Israelites began to be ruled by a king. After 20 years of such oppression, Samuel, who had gained national prominence as a prophet, summoned the people to Mizpah (one of the highest hills in the land), where he organized them into an army, and led them against the Philistines. The Philistines, having marched to Mizpah to attack the newly amassed Israelite army, were soundly defeated and fled in terror. The retreating Philistines were slaughtered by the Israelites, which the Bible portrays positively. The text then states that Samuel erected a large stone at the battle site as a memorial, and there ensued a long period of peace thereafter.

Textual criticism[link]

National prophet, local seer[link]

Some authors see the biblical Samuel as combining descriptions of two distinct roles:

• A seer, based at Ramah, and seemingly known scarcely beyond the immediate neighbourhood of Ramah (Saul, for example, not having heard of him, with his servant informing him of his existence instead). In this role, Samuel is associated with the bands of musical ecstatic roaming prophets (shouters - neb'im) at Gibeah, Bethel, and Gilgal, and some traditional scholars have argued that Samuel was the founder of these groups. At Ramah, Samuel secretly anoints Saul, after having met him for the first time, while Saul was looking for his father's lost donkeys, and treated him to a meal.
• A prophet, based at Shiloh, who went throughout the land, from place to place, with unwearied zeal, reproving, rebuking, and exhorting the people to repentance. In this role, Samuel acted as a (biblical) judge, publicly advising the nation, and also giving private advice to individuals. Eventually Samuel delegates this role to his sons, based at Beersheba, but they behave corruptly and so the people, facing invasion from the Ammonites, persuade Samuel to appoint a king. Samuel reluctantly does so, and anoints Saul in front of the entire nation, who had gathered to see him.

Textual scholars suggest that these two roles come from different sources, which later were spliced together to form the Book(s) of Samuel. The oldest is considered to be that which marks Samuel as the local seer of Ramah, who willingly anoints Saul as King in secret, while the latter is that which presents Samuel as a national figure, who begrudgingly anoints Saul as King in front of a national assembly. This later source is generally known as the republican source, since here, and elsewhere, it denigrates the actions and role of the monarchy (particularly those of Saul) and favours religious figures, in contrast to the other main source – the monarchial source – which treats the monarchy favourably. Theoretically if we had the monarchial source we would see Saul appointed king by public acclamation, due to his military victories, and not by cleromancy involving Samuel. Another difference between the sources is that the republican source treats the shouters as somewhat independent from Samuel (1 Samuel 9) rather than having been led by him (1 Samuel 19:18ff). The passage (1 Samuel 7:15-16) in which Samuel is described as having exercised the functions of a (biblical) judge, during an annual circuit from Ramah to Bethel to Gilgal (the Gilgal between Ebal and Gerizim) to Mizpah and back to Ramah, is thought by textual scholars to be a redaction aimed at harmonizing the two portrayals of Samuel.^[7]

The Book(s) of Samuel variously describe Samuel as having carried out sacrifices at sanctuaries, and having constructed and sanctified altars. According to the Mitzvot only Aaronic priests and/or Levites (depending on the Mitzvah) were permitted to perform these actions, and simply being a nazarite or prophet was insufficient. The books of Samuel and Kings offer numerous examples where this rule is not followed by kings and prophets, but some textual scholars look elsewhere seeking a harmonization of the issues. In the Book of Chronicles, Samuel is described as a Levite, rectifying this situation; however textual scholars widely see the Book of Chronicles as an attempt to redact the Book(s) of Samuel and of Kings to conform to later religious sensibilities. Since many of the Mitzvot themselves are thought to postdate the Book(s) of Samuel (according to the documentary hypothesis), Chronicles is probably making its claim based on religious bias. The Levitical genealogy of 1 Chronicles 4 is not historical, according to modern scholarship.^[7]

The Deuteronomistic Historians' Portrait of Samuel[link]

The Deuteronomistic Historians, who redacted the Former Prophets (Joshua, Judges, 1 & 2 Samuel, 1 & 2 Kings), idealized Samuel as a figure who is larger than life like Joshua. Samuel is a priest even though he is not of the tribe of Levi from his childhood. Samuel is a judge who leads the military like in the Book of Judges and also who exercises judicial functions. In 1 Sam 12:6-17, the Deuteronomic Historians composed a speech of Samuel that puts him as the judge sent by God to save Israel.^[8] In 1 Samuel 9:6-20, Samuel is seen as a local “seer.” The Deuteronomistic Historians preserved this view of Samuel while contributing him as “the first of prophets to articulate the failure of Israel to live up to its covenant with God.” ^[8] For the Deuteronomistic Historians, Samuel was extension of Moses and continuing Moses’ function as a prophet, judge, and a priest which made historical Samuel uncertain.^[8]

Samuel's retirement and death[link]

Apparition of the spirit of Samuel to Saul, by Salvator Rosa, 1668.

Samuel initially appointed his two sons as his successors; however, the Israelites rejected them and insisted on having a king rule over them. Samuel, who is opposed to a king, warns them of the potential negative consequences of such a decision, but at the people's insistence, asks God for a king. Samuel is told to seek out Saul, an animal herder said to be a head taller than his peers, and anoint him as the first King of Israel.

Just before his retirement, Samuel gathered the people to an assembly at Gilgal, and gives them a farewell speech, in which he emphasised how prophets and judges were more important than kings, how kings should be held to account, and how the people should not fall into idol worship, or worship of Asherah or of Baal; Samuel threatened that God would subject the people to foreign invaders should they disobey. This is seen by some people as a deuteronomic redaction;^[7] being that archaeologically sees that Asherah was still worshipped in Israelite households well into the 6th century. However, the Bible is clear in 1 Kings 11:5, 33, and 2 Kings 23:13 that the Israelites fell into Asherah worship later on.^[9]

Samuel then went into retirement, though he reappears briefly in the two accounts of why Saul's dynasty lost divine favour (parts of 1 Samuel 13 and 15), essentially acting, according to scholars, as the narrator's mouthpiece.^{[citation needed]} Apart from being the individual who anoints David as king, a role Samuel is abruptly summoned to take, he does not appear any further in the text until his own death at his hometown Ramah (1 Samuel 25:1, 28:3), where he is buried (cf. 2 Kings 21:18, 2 Chronicles 33:20, and John 19:41). According to classical rabbinical sources, this was at the age of fifty-two.

Samuel's death, however, is not completely the end of his appearance in the narrative. In the passage concerning Saul's visit to the Witch of Endor, ascribed by textual scholars to the republican source, Samuel was temporarily raised from the dead so that he can tell Saul his future. Many Christian interpretations of this event portray Samuel's appearance as being a deception from Satan, or even a demon in disguise. There are other interpretations which say that Saul and the witch having been frightened by his appearance, and Samuel as having been composed, classical rabbinical sources argue that Samuel was terrified by the ordeal, having expected to be appearing to face God's judgement, and had therefore brought Moses with him (to the land of the living) as a witness to his adherence to the mitzvot.^[7]

Perspectives on Samuel[link]

Judaism[link]

According to the Book of Jeremiah, and one of the Psalms (99), Samuel had a high devotion to God. Classical Rabbinical literature adds that he was more than an equal to Moses, God speaking directly to Samuel, rather than Samuel having to attend the tabernacle to hear God.^[10] Samuel is also described by the Rabbis as having been extremely intelligent; he argued that it was legitimate for laymen to slaughter sacrifices, since the Halakha only insisted that the priests bring the blood (cf Leviticus 1:5, Zebahim 32a).^[11] Eli, who was viewed negatively by many Classical Rabbis, is said to have reacted to this logic of Samuel by arguing that it was technically true, but Samuel should be put to death for making legal statements while Eli (his mentor) was present.^[11]

Samuel is also treated by the Classical Rabbis as a much more sympathetic character than he appears at face value in the Bible; his annual circuit is explained as being due to his wish to spare people the task of having to journey to him; Samuel is said to have been very rich, taking his entire household with him on the circuit so that he didn't need to impose himself on anyone's hospitality; when Saul fell out of God's favour, Samuel is described as having grieved copiously and having prematurely aged.^[12]

Christianity[link]

For Evangelical Christians Samuel is considered to be a Prophet, Judge, and wise Leader of Israel, and treated as an example of fulfilled commitments to God. On the Eastern Orthodox liturgical calendar, his feast day is August 20. He is commemorated as one of the Holy Forefathers in the Calendar of Saints of the Armenian Apostolic Church on July 30. In the Coptic Orthodox Church, the commemoration of the departure of Samuel the Prophet is celebrated on 9 Paoni.

Islam[link]

Mosque of the Prophet Samuel, Jerusalem

Tomb of the Prophet Samuel, Jerusalem

Samuel is also a revered prophet^[13] and seer in the Islamic faith. The narrative of Samuel in Muslim literature focuses specifically on his birth and the anointing of Saul. Other elements from his narrative are in accordance with the narratives of other prophets of Israel, as exegesis recounts Samuel's preaching against idolatry. Although he is mentioned in the Qur'an, his name is not given but he is instead referred to as "a Prophet".^[14] According to Islamic history, the Israelites, after the time of the prophet Moses, wanted a king to rule over their country. Thus, God sent the prophet Samuel to anoint Saul as the first king for the Israelites. The Qur'an states:

Have you thought of the elders of Israel after Moses, and how they said to their apostle: "Set up a king for us, then we shall fight in the way of God?" He replied: "This too is possible that when commanded to fight you may not fight at all." They said: "How is it we should not fight in the way of God when we have been driven from our homes and deprived of our Sons?" But when they were ordered to fight they turned away, except for a few; yet God knows the sinners.

—Qur'an, sura 2 (Al-Baqara), ayah 246^[14]

The Qur'an goes on to state that a king was anointed by the prophet, whose name was Talut (Saul in the Hebrew Bible). However, it states that the Israelites mocked and reviled the newly appointed king, as he was not wealthy from birth. But, in sharp contrast to the Hebrew Bible, the Qur'an praises Saul greatly, and mentions that he was gifted with great spiritual and physical strength. In the Qur'anic account, Samuel prophesies to the children of Israel, telling them that the sign of Saul's kingship will be that the Ark of the Covenant will come back to the Israelites:

And when their prophet said to them: "God has raised Saul king over you," they said: "How can he be king over us when we have greater right to kingship than he, for he does not even possess abundant wealth?" "God has chosen him in preference to you," said the prophet "and gifted him abundantly in wisdom and stature; and God gives authority to whomsoever He will: God is infinite and all-wise."
Their prophet said to them: "The sign of his kingship will be that you will come to have a chest (tabu't) full of peace and tranquility (Sakina) from your Lord and remainder of the legacy of the children of Moses and the children of Aaron, carried over by the angels. In this certainly shall be a sign for you if you really believe."

—Qur'an, sura 2 (Al-Baqara), ayah 247–248^[15]

See also[link]

• Biblical judges
• Books of Samuel
• Book of Samuel the Seer
• List of names referring to El
• Midrash Samuel
• Tomb of Samuel

References[link]

• This article incorporates text from Easton's Bible Dictionary (1897), a publication now in the public domain.