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.

Samuel Kivuitu (born 1939) was head of the now defunct Electoral Commission of Kenya. He was reappointed to his post by the Kenyan President Mwai Kibaki ahead of the 2007 general election, having already been in charge during Kenya's general elections in 1997, 2002 as well as a constitutional referendum in 2005. Samuel Kivuitu was appointed to the post By Daniel Arap Moi replacing Zacchaeus Chesoni , who was the head of the Electoral commission during Kenya's 1992 general election,

Kivuitu was educated in Uganda (1959–61) and Tanzania (1961–65). He was elected MP for Parklands in 1969-74 and 1983-88.

External links[link]

• Electoral Commission of Kenya website
• BBC News story: Kenya election chief reappointed

This Kenyan biographical article is a stub. You can help Wikipedia by expanding it. v t e

This article is outdated. Please update this article to reflect recent events or newly available information. Please see the talk page for more information. (August 2011)

Samuel Eto'o

Eto'o with Anzhi Makhachkala in 2011
Personal information
Full name	Samuel Eto'o Fils
Date of birth	(1981-03-10) 10 March 1981 (age 31)
Place of birth	Nkon, Cameroon[1]
Height	1.80 m (5 ft 11 in)[2]
Playing position	Striker
Club information
Current club	Anzhi Makhachkala
Number	99
Youth career
1992–1997	Kadji Sports Academy
Senior career*
Years	Team	Apps†	(Gls)†
1997–2000	Real Madrid	3	(0)
1997–1998	→ Leganés (loan)	30	(4)
1999	→ Espanyol (loan)	0	(0)
2000	→ Mallorca (loan)	19	(6)
2000–2004	Mallorca	120	(48)
2004–2009	Barcelona	145	(108)
2009–2011	Internazionale	67	(33)
2011–	Anzhi Makhachkala	22	(13)
National team‡
2000	Cameroon U-23	6	(1)
1997–	Cameroon	109	(54)
Honours Competitor for  Cameroon Men's Football Gold 2000 Sydney Team Competition
* Senior club appearances and goals counted for the domestic league only and correct as of 17:27, 13 May 2012 (UTC). † Appearances (Goals). ‡ National team caps and goals correct as of 18:59, 4 March 2012 (UTC)

Samuel Eto'o Fils (French pronunciation: [samɥɛl eto fis]) (born 10 March 1981) is a Cameroonian footballer who plays as a striker for Russian team Anzhi Makhachkala.^[3] He is also the current captain of the Cameroon national team.^[4] Eto'o trained at Kadji Sports Academy.^[5] He also holds a Spanish passport, enabling him not to count among the "foreign players" working in the European Union.

Eto'o scored over 100 goals in five seasons with FC Barcelona, and is also the record holder in number of appearances by an African player in La Liga.^[6] In 2010, he became the first player to win two European Continental Trebles following his back-to-back achievements with Barcelona and Internazionale. He is the second player to have ever scored in two separate UEFA Champions League finals and the fourth player, after Marcel Desailly, Paulo Sousa, and Gerard Piqué, to have won the UEFA Champions League two years in a row with different teams.^[7] He is the most decorated African player of all time having won the African Player of the Year award a record four times in 2003, 2004, 2005, and 2010.

As a member of the Cameroon national team, he was a part of the squad that won the 2000 Olympic tournament; he has participated in three World Cups and six African Nations Cups (being champion twice) and is the all-time leading scorer in the history of the African Nations Cup, with 18 goals.

Club career[link]

Real Madrid[link]

Samuel Eto'o joined Real Madrid in 1997, but he could only train with Real Madrid B, as he was still a minor. Real Madrid B were relegated to the third tier, Segunda División B, where non-European Union players are not allowed, and as a result, he was loaned to second-division CD Leganés for the 1997–98 season, when he was only in the tenth grade.^[8] After making 30 appearances for the club and only scoring four goals, he returned to Madrid following the end of the 1998–99 season. In January 1999, he was loaned out to RCD Espanyol,^[9] but failed to make any appearances for the club.

Mallorca[link]

The next season, in the winter transfer window, he transferred to La Liga team RCD Mallorca on loan, scoring six goals in 19 games. At the end of the season, Eto'o left Real Madrid, signing a permanent deal with RCD Mallorca for a club record £4.4 million fee. In his second season, he scored 11 goals and began to garner attention throughout the league. Mallorca President Mateo Alemany said of his style of play, "I doubt if there is any other player in the world who would please the fans more at this moment." Eto'o himself commented on his rise to stardom, "I like it here in Mallorca; I have always been well looked after, the fans appreciate me and I also have a contract that runs until 2007." He returned the fans' appreciation when he donated €30,000 in meals to travelling Mallorca supporters who made the journey to the Copa del Rey final against Recreativo de Huelva in 2003. Mallorca won the match 3–0, with Eto'o scoring two late goals to seal the victory. His volatile attitude, however, resulted in several off-pitch incidents. Bartolome Terrassa, a television journalist, filed a formal complaint after a run-in with Eto'o in the club's parking lot, accusing the player of saying, "The next time, you are not going to escape; I'm going to kill you." This was not the first incident, however, as the previous year, Eto'o's former agent, Daniel Argibeaut, accused the player of assaulting him with four accomplices, saying, "They then took off my shoes, which in Cameroon means I am threatened with death."

Barcelona[link]

2004–2007[link]

Eto'o playing for Barcelona

Eto'o departed Mallorca as the club's all-time leading domestic league scorer (54 goals) when he signed for FC Barcelona in the summer of 2004 for a transfer fee of €24 million, after lengthy, three-way negotiations with Mallorca and Madrid.^[10] Initially, Real Madrid President Florentino Pérez wanted to buy back the full transfer rights and loan him out again, but eventually the Barcelona deal proved lucrative enough to warrant a sale.^[11] Additionally, the team already had its full quota of three non-EU players.^[10]

Eto'o made his Barcelona debut in the season opener at Racing de Santander on 29 August 2004. After Barcelona won the 2004–05 La Liga title, the team organized a festive party in the Camp Nou, during which Eto'o harangued the fans chanting, "Madrid, cabrón, saluda al campeón" (English: Madrid, bastards, salute the champions). The Royal Spanish Football Federation fined Eto'o €12,000 for his comments, for which he later apologized. He expressed regret and asked for forgiveness from Real Madrid, his first professional team. The head of the Real Madrid fan club federation remained unimpressed, however, stating, "This character is a fantastic player, but he leaves a lot to be desired as a person."^[12] He signed an improved contract with Barcelona in June 2005.^[13]

After missing out on the previous year's Pichichi trophy, which is given to the topscorer in La Liga, Eto'o edged out Valencia CF striker David Villa for the award during the final matchday on 20 May 2006 when he scored his 26th goal of the season against Athletic Bilbao. Eto'o was very gracious to teammates after the game saying, "It has been a team effort although only one person gets the award. We've worked hard all season and have got our just rewards."^[14]

Eto'o also contributed six goals during Barcelona's run to the 2005–06 Champions League title. In the final, Arsenal goalkeeper Jens Lehmann was sent off early on for bringing down Eto'o just outside of the penalty area, but the Catalans struggled to capitalize on their one-man advantage until Eto'o scored the game-tying goal in the second half. Barcelona went on to win the match 2–1, and Eto'o was awarded with the UEFA Best Forward of the Year award for his accomplishments in the European campaign.^[15][16]

Eto'o also won an historic third consecutive African Player of the Year award that season. He said in his acceptance speech, "Above all, I dedicate this to all the children of Africa."^[17] He was also selected to his second straight FIFPro World XI and finished third in the running for the FIFA World Player of the Year, making him only the second African footballer ever to be voted into the top three.^[18][19]

The season started badly for Eto'o, as he ruptured the meniscus in his right knee during Barcelona's Champions League group stage match against Werder Bremen on 27 September 2006. Barcelona team physician Ricard Pruna originally estimated that the injury would keep him out of action for two to three months.^[20] After the operation, Eto'o's recovery time was extended to five months, but he resumed training with Barcelona in early January 2007.^[21][22]

Samuel Eto'o of Barcelona defended by Patrice Evra of Manchester United

2007–2009[link]

Eto'o refused to come on as a substitute in a league match against Racing de Santander on 11 February 2007. Barcelona manager Frank Rijkaard said after the match, "He did not want to come on; I don't know why."^[23] Ronaldinho was critical of Eto'o's actions, saying that Eto'o was not putting the team first, but Eto'o rebutted the comment, claiming that he did not come on because he did not have enough time to warm up properly.^[24][25] Three months later, Eto'o said, "These kind of things are usually just speculation and don't come through to me. However, if it is true that I am a problem for my team then I will go. But like I said, I am happy here. The press can write what they want." Following the comments, Barcelona President Joan Laporta was quick to quash rumours of transfers involving Eto'o and Ronaldinho.^[26]

After aggravating a meniscus injury on 28 August during a summer friendly against Internazionale, Eto'o was sidelined indefinitely.^[27] On 17 October, in the midst of his recovery period, he gained Spanish citizenship.^[28] He was cleared to play again on 4 December, and returned to the side a week later in Barcelona's 2–1 league win over Deportivo de La Coruña.^[29][30]

Eto'o recorded his first league hat-trick in a match against UD Levante on 24 February 2008.^[31] He finished with a total of 16 league goals in 18 appearances for the season.^[32] On 25 October, he recorded the fastest hat-trick in club history after netting three times in 23 minutes in a victory over UD Almería.^[33] Only two games later, on 8 November 2008, Eto'o scored four goals in the first half of Barcelona's game against Real Valladolid, which ended 6–0.

On 29 November 2008, he scored his 111th career Barcelona goal in all competitions in a 3–0 road win over Sevilla FC, moving him into the club's top ten all-time goalscorers.^[34]

On 14 February 2009, he scored his 99th and his 100th league goals for Barcelona in a 2–2 draw with Real Betis. Eto'o scored his 30th goal of the 2008–09 season in a La Liga match against Real Valladolid. The game ended 1–0 and meant that Barcelona kept a six point lead over Real Madrid in the league. He also scored against Villarreal CF in the game that put Barcelona one point away from lifting the 2008–09 La Liga trophy.

Eto'o scored the opening goal in the 2009 UEFA Champions League Final against Manchester United. Barcelona went on to win the final 2–0, thus completing the Treble.

Internazionale[link]

Eto’o playing for Internazionale in 2009.

After Maxwell completed the transfer from Internazionale,^[35] Joan Laporta confirmed that there was an agreement in principle between Barcelona and Internazionale for Zlatan Ibrahimović to join the club in exchange for Eto'o and €46 million.^[36][37] After Ibrahimović agreed terms with Barcelona, the club announced Eto'o would travel to Milan for his medical to complete the transfer.^[38]