Saul

Saul
King of Israel
David Plays the Harp for Saul, by Rembrandt van Rijn, c. 1658.
Reign	c. 1050 – 1010 BC
Coronation	at Gilgal
Born	1079 BC
Birthplace	possibly Gibeah
Died	c.1010 BC (age 72)
Place of death	Battle of Mount Gilboa
Successor	David (Judah), Ish-bosheth (Israel)
Consort	Ahinoam, daughter of Ahimaaz
Father	Kish according to the Tanakh of the family of the Matrites, and a member of the tribe of Benjamin, one of the tribes of Israel.

According to the Hebrew Bible, Saul (/sɔːl/; Hebrew: שָׁאוּל, Šāʼûl ; "asked for, prayed for"; Greek: Σαούλ Saoul; Latin: Saul; Arabic: طالوت‎, Ṭālūt) (circa 1079 BC – 1007 BC) was the first king of a united Kingdom of Israel. He was anointed by the prophet Samuel and reigned from Gibeah. He fell on his sword to avoid capture in the battle against the Philistines at Mount Gilboa, during which three of his sons were also killed. The succession to his throne was contested by Ish-bosheth, his only surviving son, and his son-in-law David, who eventually prevailed.

The main account of Saul's life and reign is found in the biblical Books of Samuel; the historicity of his kingdom has been called into question by historians.^[1]

Biblical account

House of King Saul

According to the Tanakh, Saul was the son of Kish, of the family of the Matrites, and a member of the tribe of Benjamin, one of the twelve Tribes of Israel. (1 Samuel 9:1-2; 10:21; 14:51; Acts 13:21) It appears that he came from Gibeah.^[2]

Saul married Ahinoam, daughter of Ahimaaz. They had four sons and two daughters. The sons were Jonathan, Abinadab, Malchishua and Ish-bosheth. Their daughters were named Merab and Michal.^[3]

Saul also had a concubine named Rizpah, daughter of Aiah, who bore him two sons, Armoni and Mephibosheth. (2 Samuel 21:8)

Saul offered Merab to David as a wife after his victory over Goliath, but David was not interested in the arrangement. (1 Samuel 18:17-19) Saul then gave his other daughter Michal in marriage to David, (1 Samuel 18:20-27) but when David became Saul's rival to the kingship, Saul gave Michal in marriage to Palti, son of Laish. (1 Samuel 25:44)

Saul died at the Battle of Mount Gilboa (1 Samuel 31:3-6; 1 Chronicles 10:3-6), and was buried in Zelah, in the region of Benjamin in modern-day Israel. (2 Samuel 21:14) When Saul first became king, he followed Samuel's bidding. Eventually, as Saul disobeyed God, God told Samuel to anoint a new king. Saul was so caught in sin that he could not obey God.

Anointed as king

Samuel's sons were dishonest and not trustworthy. The leaders of the Israelites feared that it would be disastrous if his sons were to be judge over them and requested that Samuel give them a king. Samuel resents this request, and warned that if he appointed a king over them, they would suffer from the dealings of the king. Saul, a young Israelite, was commanded by his father, Kish, to go and locate their lost donkeys. Saul obeyed and Samuel saw him walking toward him. God revealed to Samuel that Saul would be the one anointed as the "first" King of Israel.^[4]

Peter J. Leithart observes: "Saul, the first king, begins as an ideal choice to lead and judge Israel ..... Saul cares for his father's animals (as did Joseph and Moses, and as David will), and he is a dutiful son ..... Saul is a handsome man and a head taller than any Israelite."^[5]

The Books of Samuel give three events in Saul's rise to the throne:

• Saul was sent with a servant to look for his father's donkeys, who had strayed; leaving his home at Gibeah, they eventually wandered to the district of Zuph, at which point Saul suggested abandoning their search. Saul's servant however, remarked that they happened to be near the town of Ramah, where a famous seer was located, and suggested that they should consult him first. The seer (later identified by the text as Samuel), having previously had a vision instructing him to do so, offered hospitality to Saul when he entered Ramah, and later anointed him in private.^[4]

• Reflecting a desire to be like other nations, there was a popular movement to establish a centralised monarchy. Samuel therefore assembled the people at Mizpah in Benjamin, and despite having strong reservations, which he made no attempt to hide, allowed the appointment of a king. Samuel was told by God the day before Saul arrived that Saul, from the land of Benjamin, would come and that he would be anointed as the ruler over the people of Israel ^[2]

• The Ammonites, led by Nahash, laid siege to Jabesh-Gilead, which was forced to surrender. Under the terms of surrender, the occupants of the city would be forced into slavery, and have their right eyes removed as a sign of this. The city's occupants sent out word of this to the other tribes of Israel, and the tribes west of the Jordan assembled an army under the leadership of Saul. Saul led the army to victory against the Ammonites, and, in gratitude and appreciation of his military skill, the people congregated at Gilgal, and acclaimed Saul as king.^[4]

The Israelite people generally used the term “king,” because they wanted to be like the other nations (1 Samuel 8:5; 10:19). This may be indicative of the tension between what a certain faction of the people wanted, and a definite reluctance of certain leaders (e.g., the prophet Samuel) to break with the old tribal order. But Saul was finally crowned as "king" (melech) in Gilgal. (1 Samuel 11:14-12:2)

In the Books of Samuel, Saul is not referred to as a king (melech), but rather as a “leader” or “commander” (nagid) (1 Samuel 9:16; 1 Samuel 10:1).^[6] However (possibly representing an opposing literary strain^{[citation needed]}), Saul is said to be made a "king" (melech) at Gilgal (1 Samuel 11:15). Even David, before he was anointed king, was referred to only as a future nagid, or military commander (1 Samuel 13:14).

Saul among the prophets

The phrase Saul is among the prophets, is mentioned by the text in a way that suggests it was a proverb in later Israelite culture. Two accounts of its origin are given:

Having been anointed by Samuel, Saul is told of signs he will receive to know that he has been divinely appointed. The last of these signs is that Saul will be met by an ecstatic group of prophets leaving a high place and playing music on lyre, tambourine, and flutes. The signs come true (though the text skips the first two, suggesting that a portion of the text has been lost, or edited out for some reason), and Saul joins the ecstatic prophets, hence the phrase. (1 Samuel 10:11)

Saul sends men to pursue David, but when they meet a group of ecstatic prophets playing music on lyre, tambourine, and flute, they become possessed by a prophetic state and join in. Saul sends more men, but they too join the prophets. Eventually Saul himself goes, and also joins the prophets, hence the phrase.(1 Samuel 19:24)

Military victories

Besides relieving the siege of Jabesh-Gilead, Saul conducted military campaigns against the: Moabites, Ammonites, Edomites, the kings of Zobah, Philistines, and Amalekites.^[2]

Rejection

According to 1 Samuel 10:8, Samuel had told Saul to wait for a week after which they would meet and he would give Saul further instructions. But as Samuel did not arrive after a week (1 Samuel 13:8) and with the Israelites growing restless, Saul started preparing for battle by offering sacrifices. Samuel arrived just as Saul finished offering the sacrifices and reprimanded Saul for not obeying his instructions.

After the battle with the Philistines was over, the text describes Samuel as having instructed Saul to kill all the Amalekites, which was in accordance with the mitzvah to do so. Having forewarned the Kenites who were living among the Amalekites to leave, Saul went to war and defeated the Amalekites. Saul killed all the babies, women, children, poor quality livestock and men, and left alive the king and best livestock. When Samuel found out that Saul had not killed them all, he informed Saul that God had rejected him as king, because Saul was disobedient. When Samuel turned away, Saul grabbed Samuel by his clothes and tore a piece off his garment. Samuel announces this act as indicative of what will happen to Saul's kingdom. Samuel then commands that the Amalekite king should be brought forth. Samuel proceeds to kill the Amalekite himself 1 Samuel 15:33 and makes a final departure.

Accounts of Saul's behavior have made him a popular subject for speculation among modern psychiatrists. George Stein views the passages depicting Saul's ecstatic episodes as suggesting that Saul may have suffered from mania.^[7] Martin Huisman sees the story of Saul as illustrative of the role of stress as a factor in depression. ^[8] Liubov Ben-Noun of Ben-Gurion University of the Negev,believes that passages referring to King Saul's disturbed behavior indicate he was afflicted by a mental disorder, and lists a number of possible conditions.^[9] However, Christopher C. H. Cook of the Department of Theology and Religion, Durham University, UK recommends caution in offering any diagnoses in relation to people who lived millennia ago.^[10]

Saul and David

It is at this point that David, a son of Jesse, from the tribe of Judah, enters the story:

• (1 Samuel 16:1-13) Samuel is surreptitiously sent by God to Jesse. While offering a sacrifice in the vicinity, Samuel includes Jesse among the invited guests. Dining together, Jesse's sons are brought one by one to Samuel, each time being rejected by him, speaking for God; running out of sons, Jesse sends for David, the youngest, who was tending sheep. When brought to Samuel, David is anointed by him in front of his other brothers.

• (1 Samuel 16:14-23) Saul is troubled by an evil spirit sent by God. Saul requests soothing music, and a servant recommends David the son of Jesse, who is renowned as a skillful harpist and soldier. When word of Saul's needs reach Jesse, he sends David, who had been looking after a flock, and David is appointed as Saul's armor bearer. David remains at court playing the harp as needed by Saul to calm his moods.

• (1 Samuel 17:1-18:5) The Philistines return with an army to attack Israel, but, having massed on a hillside opposite to the Israelite forces, suggest that to save effort and lives on both sides, it would be better to have a proxy combat between their champion, a Rephaite from Gath named Goliath, and someone of Saul's choosing. David, a young shepherd boy, happens to be delivering food to his three eldest brothers, who are in the Israelite army, at the time that the challenge is made. David, who is faithful of God's power to defeat his enemies, talks to the nearby soldiers mocking the Philistines, but is reprimanded by his brothers for doing so. David's speech is overheard and reported to Saul, who summons David and on hearing David's views decides to fit him out with his (Saul's) own armour. Saul then appoints David as his champion, and David defeats Goliath with a single shot from a sling, which hits him in between the eyes. Goliath falls forward and David decapitates him with his own sword.

Saul's love of glory

In the text, Saul's son Jonathan becomes David's dearest friend. Eventually, David becomes Jonathan's brother-in-law by Michal. Jonathan recognises David as the rightful king, and 1 Samuel 18 states "Jonathan made a covenant with David, because he loved him as his own soul."^[11] Jonathan even gives David his military clothes, symbolizing David's position as successor to Saul.

God makes David successful wherever Saul sends him. Therefore Saul sets David in charge of the army. After David returns from battle, the women heap praise upon him and refer to him as a greater military hero than Saul by singing "Saul has slain his thousands and David his tens of thousands" which makes him very angry and jealous, fearing David as a rival to the throne.

Another day, while David is playing the harp, Saul - possessed by an evil spirit - throws a spear at him but misses on two occasions. Saul removes David from the court and appoints him an officer, but David becomes increasingly successful, making Saul even more resentful of him. In return for being his champion, Saul offers his daughter Merob to David as a wife. But David is too humble to accept, so Merob is married to a different man. When Saul's other daughter Michal falls in love with David, Saul repeats the offer. Again David turns it down, claiming he lacks the wealth of a suitable husband. Saul persuades David that the bride price would only be 100 foreskins from the Philistines; he secretly hopes that David will be slain trying to achieve this. Instead, David obtains 200 foreskins and is consequently married to Michal.

The narrative continues as Saul plots against David, but Jonathan dissuades Saul from this course of action; he also tells David of it. Saul tries to have David killed during the night, but Michal helps him escape and tricks his pursuers by using a household idol to make it seem that David is still in bed. David flees to Jonathan, who wasn't living near Saul. Jonathan returns to Saul, hoping to discover his father's ultimate intent. While dining with Saul, Jonathan pretends that David has been called away to his brothers. But Saul sees through the ruse and castigates Jonathan for being David's protector; clearly, Saul wants David slain. The next day, Jonathan meets with David and tells him Saul's intent. The two friends say their goodbyes, and David flees into the countryside. Saul later marries Michal to another man.

Saul is later informed by his head shepherd, an Edomite named Doeg, that Ahimelech assisted David. A henchman is sought to kill Ahimelech and the other priests of Nob. None of Saul's henchmen are willing to do this, so Doeg offers to do it instead...killing 85 priests. Saul also kills every man, woman and child living in Nob.

David had already left Nob by this point and had amassed about 400 disaffected men including a group of outlaws. With these men David launches an attack on the Philistines at Keilah. Saul realises he could trap David and his men by laying the city to siege. Yet David hears about this and, having received divine counsel (via the Ephod), finds that the citizens of Keilah would betray him to Saul. He flees to Ziph. Saul discovers this and pursues David on two occasions:

• Some of the inhabitants of Ziph betray David's location to Saul, but David hears about it and flees with his men to Maon. Saul follows David, but while Saul travels along one side of the gorge, David travels along the other, and Saul is forced to break off pursuit when the Philistines invade. This is supposedly how the place became known as the gorge of divisions. David hides in the caves at Engedi and after fighting the Philistines, Saul returns to Engedi to attack him. Saul eventually enters the cave in which David had been hiding, but as David is in the darkest recesses Saul doesn't spot him. David cuts off a piece of Saul's robe; yet David restrains himself and his associates from going further, due to a taboo against killing an anointed king...and also due to the risk of rationalizing Saul's jealousy and paranoia. David then leaves the cave, revealing himself to Saul, and gives a speech that persuades Saul to reconcile.

• On the second occasion, Saul returns to Ziph with his men. When David hears of this he sneaks into Saul's camp by night, and thrusts his spear into the ground near where Saul is sleeping. David prevents his associates from killing Saul, because doing so would prove the former no more worthy than the latter; Instead, David merely steals Saul's spear and water jug. The next day, David stands atop a slope opposite Saul's camp; he shows the jug and spear as proof that he could have slain Saul but did not. David then persuades Saul to reconcile with him; the two swear never to harm one another. After this they never see each other again.

Ish-bosheth

Three of Saul's sons – Jonathan, and Abinadab, and Malchishua – died with him at Mount Gilboa (1 Samuel 31:2; 1 Chronicles 10:2). Ish-bosheth became king of Israel, at the age of forty, but was killed by Bannah and Recab after hearing Abner's death. (2 Samuel 2:10) Michal was returned as a wife to David, but wasn't granted any children as she disgraced David later on.

Ish-bosheth reigned for two years and was killed by two of his own captains. (2 Samuel 4:5) The only male descendant of Saul to survive was Mephibosheth, Jonathan's son, (2 Samuel 4:4) who had been five when his father and grandfather Saul had died in battle. In time, he came under the protection of David. (2 Samuel 9:7-13) Mephibosheth had a young son, Micah, (2 Samuel 9:12) of whom nothing more is heard.

Armoni and Mephibosheth (Saul's sons with his concubine, Rizpah) were given by David along with the five sons of Merab (Saul's daughter)^[12] to the Gibeonites, who killed them. (2 Samuel 21:8-9) Michal was childless. (2 Samuel 6:23)

Battle of Gilboa and the death of King Saul

Despite the oaths of reconciliation, David felt insecure, and so made an alliance with the Philistines, becoming their vassal. Emboldened by this, the Philistines prepared to attack Israel, and Saul led out his army to face them at Mount Gilboa, but before the battle decided to consult the witch of Endor for advice. The witch, unaware of who he was, reminded Saul that the king (i.e. Saul himself) had made witchery a capital offence, but after being assured that Saul wouldn't harm her, the witch conjures up the spirit of Samuel, who had previously died (1 Samuel 25:1; 28:3). Upon seeing Samuel's ghost, Saul fell with his face to the ground and "Samuel" asked Saul, "Why have you disquieted me, to bring me up?" Saul told "Samuel" of the forthcoming battle with the Philistines and that God will not answer him anymore when he prays, and asks for understanding. "Samuel" then told Saul that he will lose the battle and his life.

1 Samuel and 2 Samuel give conflicting accounts of Saul's death. In the former, Saul returned to face his enemies, and the Israelites were duly defeated.^[13] To escape torture, Saul then asked his armour bearer to kill him, but was forced to commit suicide by falling on his sword when the armour bearer refused.^[13]

In 2 Samuel, Saul asks not his armour bearer but an Amalekite to deliver the coup de grace, or so the Amalekites boasts to David, hoping to gain a reward.^[13] Infuriated, David orders the Amalekite to be put to death as punishment for killing "God's anointed," despite Saul's earlier assassination attempt upon David. The body of Saul, with those of his sons, was fastened to the wall of Beth-shan, and his armor was hung up in the house of Ashtaroth (an Ascalonian temple of the Canaanites). The inhabitants of Jabesh-gilead (the scene of Saul's first victory, now identified as Tell Abu al-Kharaz, Jordan) rescued the bodies and took them to Jabesh-gilead, where they burned their flesh and buried the bones.

Various authors have attempted to harmonize the two narratives regarding Saul's death. Josephus writes that Saul's attempted suicide stalls because he is not able to run the sword through himself, and asks the Amalekite to finish it.^[13] Later biblical criticism has posited that the story of Saul's death was redacted from various sources, although this view in turn has been criticized because it does not explain why the contradiction was left in by the redactors.^[13] Some scholars theorize that as all 2 Samuel records is what the Amalekite actually claims, the Amalekite may have been lying to try to gain favor with David, therefore 1 Samuel records what actually happened while 2 Samuel records what the Amalekite claims happened.^[14]

Classical rabbinical views

Two opposing views of Saul are found in classical rabbinical literature. One is based on the reverse logic that punishment is a proof of guilt, and therefore seeks to rob Saul of any halo which might surround him; typically this view is similar to the republican source. The passage referring to Saul as a choice young man, and goodly (1 Samuel 9:2) is in this view interpreted as meaning that Saul was not good in every respect, but goodly only with respect to his personal appearance (Num. Rashi 9:28). According to this view, Saul is only a weak branch (Gen. Rashi 25:3), owing his kingship not to his own merits, but rather to his grandfather, who had been accustomed to light the streets for those who went to the bet ha-midrash, and had received as his reward the promise that one of his grandsons should sit upon the throne (Lev. Rashi 9:2).

The second view of Saul makes him appear in the most favourable light as man, as hero, and as king. This view is similar to that of the monarchical source. In this view it was on account of his modesty that he did not reveal the fact that he had been anointed king (1 Samuel 10:16; Meg. 13b); and he was extraordinarily upright as well as perfectly just. Nor was there any one more pious than he (M. Q. 16b; Ex. Rashi 30:12); for when he ascended the throne he was as pure as a child, and had never committed sin (Yoma 22b). He was marvelously handsome; and the maidens who told him concerning Samuel (cf 1 Samuel 9:11-13) talked so long with him that they might observe his beauty the more (Ber. 48b). In war he was able to march 120 miles without rest. When he received the command to smite Amalek (1 Samuel 15:3), Saul said: For one found slain the Torah requires a sin offering [Deuteronomy 21:1-9]; and here so many shall be slain. If the old have sinned, why should the young suffer; and if men have been guilty, why should the cattle be destroyed? It was this mildness that cost him his crown. And while Saul was merciful to his enemies, he was strict with his own people; when he found out that Avimelech, a kohen, had assisted David with finding food, Saul, in retaliation, killed the rest of the 85 kohanim of the family of Avimelech and the rest of his hometown, Nov. (Yoma 22b; Num. Rashi 1:10) The fact that he was merciful even to his enemies, being indulgent to rebels themselves, and frequently waiving the homage due to him, was incredible as well as deceiving. But if his mercy toward a foe was a sin, it was his only one; and it was his misfortune that it was reckoned against him, while David, although he had committed much iniquity, was so favored that it was not remembered to his injury (Yoma 22b; M. Q. 16b, and Rashi ad loc.). In some respects Saul was superior to David, e.g., in having only one concubine {Rizpah}, while David had many. Saul expended his own substance for the war, and although he knew that he and his sons would fall in battle, he nevertheless went forward, while David heeded the wish of his soldiers not to go to war in person (2 Samuel 21:17; Lev. Rashi 26:7; Yalq., Sam. 138).

According to the Rabbis, Saul ate his food with due regard for the rules of ceremonial purity prescribed for the sacrifice (Yalq., l.c.), and taught the people how they should slay cattle (cf 1 Samuel 14:34). As a reward for this, God himself gave Saul a sword on the day of battle, since no other sword suitable for him was found (ibid 13:22). Saul's attitude toward David finds its excuse in the fact that his courtiers were all tale-bearers, and slandered David to him (Deut. Rashi 5:10); and in like manner he was incited by Doeg against the priests of Nob (1 Samuel 22:16-19; Yalq., Sam. 131) - this act was forgiven him, however, and a heavenly voice (bat qol) was heard, proclaiming: Saul is the chosen one of God (Ber. 12b). His anger at the Gibeonites (2 Samuel 21:2) was not personal hatred, but was induced by zeal for the welfare of Israel (Num. Rashi 8:4). The fact that he made his daughter remarry (1 Samuel 25:44), finds its explanation in his (Saul's) view that her betrothal to David had been gained by false pretenses, and was therefore invalid (Sanhedrin 19b). During the lifetime of Saul there was no idolatry in Israel. The famine in the reign of David (cf 2 Samuel 21:1) was to punish the people, because they had not accorded Saul the proper honours at his burial (Num. Rashi 8:4). In Sheol, Samuel reveals to Saul that in the next world, Saul would dwell with Samuel, which is a proof that all has been forgiven him by God('Er. 53ba]

Biblical criticism

Saul's name and Samuel's birth-narrative

The birth-narrative of the prophet Samuel is found at 1 Samuel 1-28. It describes how Samuel's mother Hannah requests a son from Yahweh, and dedicates the child to God at the shrine of Shiloh. The passage makes extensive play with the root-elements of Saul's name, and ends with the phrase hu sa'ul le-Yahweh, "he is dedicated to Yahweh." Hannah names the resulting son Samuel, giving as her explanation, "because from God I requested him." Samuel's name, however, can mean "name of God," (or "Heard of God" or "Told of God") and the etymology and multiple references to the root of the name seems to fit Saul instead. The majority explanation for the discrepancy is that the narrative originally described the birth of Saul, and was given to Samuel in order to enhance the position of David and Samuel at the former king's expense.^[15]

Divine rejection or judgement

The main challenge Saul encounters is his lack of divine approval; he is portrayed negatively as soon as David is added to the narrative.^[16] At this point Saul is rejected and the Spirit of the Lord is replaced by an "evil spirit" explained in 1 Samuel 16:14. In contrast, once David is anointed, "the spirit of the Lord comes upon [him]."^[16] David's anointment differs from Saul's because it is relatively unfailing throughout the narrative despite David's shortcomings, such as his adultery with Bathsheba and murder of Uriah.

In spite of this rejection from God, Saul's name was apparently respected enough that it was Paul the Apostle's birth name some thousand years later.

In Islam

Muslims believe Saul (Arabic: طالوت, Tālūt‎) was the commander of Israel, as do Jews and Christians. According to the Qur'an, Saul was chosen by the prophet Samuel (not mentioned by name explicitly but rather as "a Prophet" of Israelites) after being asked by the people of Israel for a king to lead them into war. The Israelites criticized Samuel for appointing Saul because Saul was not wealthy so they had no respect for him. Samuel rebuked the people for this and told them that Saul was far more favored than they were. Saul led the Israelites to victory over the army of Goliath who was killed by David. Saul is not considered a prophet generally but rather a divinely appointed king.

Name

The name Tālūt has uncertain etymological origins. It is not similar to the Hebrew name (Sha'ul), like most Qur'anic figures. According to Muslim exegetes, the name Tālūt means 'tall' (from the Arabic "tūl") and refers to the extraordinary stature of Saul - in consonance with Biblical accounts, Muslim exegetes explain that Saul's remarkable feature was his stature.^[17] In explanation of the name, exegetes such as Tha'labi hold that at this time, the future king of Israel was to be recognised by his height; Samuel set up a measure, but no one in Israel reached its height except Tālūt (Saul).

Saul as the first king

In the Qur'an, Israel demanded a king after the time of Moses. God appointed Saul king, but the people did not find him worthy of the throne. Saul was distinguished for the greatness of his knowledge and for his great physique; it was a sign of his role as king to rule that God brought back the Ark of the Covenant for Israel. Saul tested his people at a river; whoever drank from it, would not follow him in battle. Many drank but only the faithful ventured on. In the battle, however, David slew Goliath and was made the subsequent King of Israel. The Qur'anic account differs slightly from the Biblical account in that the sacred ark was recaptured in the Bible before Saul's accession and the test by drinking water is made in the Bible not by Saul but by Gideon.^[18]

Notes

See also

• Midrash Samuel
• David in Islam

Further reading

• Wellhausen, Julius, Der Text der Bücher Samuelis
• Budde, Die Bücher Richter und Samuel, 1890, pp. 167–276
• Driver, S. R., Notes on the Hebrew Text of the Books of Samuel, 1890
• Cheyne, T. K., Aids to the Devout Study of Criticism, 1892, pp. 1–126
• Smith, H. P., Old Testament History, 1903, ch. vii.
• Cheyne, T. K., and Black, (eds.) Encyclopedia Biblica
• SAMUEL AND SAUL: A NEGATIVE SYMBIOSIS by Rabbi Moshe Reiss
• Hudson, J. Francis, 'Rabshakeh' [Lion Publishing 1992] is a fictionalisation of Saul's tragedy.
• Green, A., 'King Saul, The True History of the First Messiah' [Lutterworth Press 2007]
•  This article incorporates text from a publication now in the public domain: Joseph Jacobs, Ira Maurice Price, Isidore Singer, and Jacob Zallel Lauterbach (1901–1906). "Saul". Jewish Encyclopedia.  Check date values in: |date= (help)

External links

• Media related to Saul at Wikimedia Commons

Saul of the United Kingdom of Israel & Judah House of Saul Cadet branch of the Tribe of Benjamin
Regnal titles
New title Anointed king to replace Judge Samuel	King of the United Kingdom of Israel and Judah 1047 BC – 1007 BC	Succeeded by Ish-bosheth, David

v t e Rulers of Ancient Israel Pre-dynastic Abimelech United Monarchy Saul Ish-boseth David Solomon Israel (Northern Kingdom) Jeroboam I Nadab Baasha Elah Zimri Tibni Omri Ahab Ahaziah Jehoram Jehu Jehoahaz Jehoash Jeroboam II Zechariah Shallum Menahem Pekahiah Pekah Hoshea Judah (Southern Kingdom) Rehoboam Abijam Asa Jehoshaphat Jehoram Ahaziah Athaliah Jehoash Amaziah Uzziah Jotham Ahaz Hezekiah Manasseh Amon Josiah Jehoahaz Jehoiakim Jeconiah Zedekiah Hasmonean dynasty Simon Maccabaeus John Hyrcanus Aristobulus I Alexander Jannaeus Salome Alexandra Hyrcanus II Aristobulus II Antigonus II Mattathias Herodian dynasty Herod the Great Archelaus Antipas Philip the Tetrarch Salome I Agrippa Agrippa II Post-Second Temple era Simon bar Kokhba Italics indicate a disputed reign or non-royal title

v t e People and things in the Quran   Characters Non-human life-forms God in Islam (Allah) Names of God found in the Quran Angels Israfil Izra'il/Azrael (Malak al-Mawt) Jibra'il/Gabriel (Al-Ruh al-Amin) & Holy Spirit (Al-Ruh al-Qudus) & Al-Ruh (The Spirit) Mika'il/Michael Harut and Marut Jinns Iblīs/Devil or Shaitan/Satan Ifrit In Heaven (Jannah) Ghilman & Wildan Houri Prophets and apostles (messengers) of God Mentioned Ādam/Adam Alyasa'/Elisha Ayyub/Job Dawud/David Dhul-Kifl/Ezekiel? Harun/Aaron Hud/Eber? Ibrahim/Abraham (Khalilullah) Idris/Enoch? Ilyas/Elijah Imran/Joachim (father of Maryam) Isa/Jesus Isḥaq/Isaac Isma'il/Ishmael Dhabih Ullah Isma'il the Truthful (Sadiq-al-Wa'd) Lut/Lot Muhammad or Ahmad/Paraclete Musa/Moses (Kalimullah) Nuh/Noah Saleh/Shelah? Shu'aib/Jethro (Reuel, Hobab)? Sulayman/Solomon Uzair/Ezra? Yahya/John the Baptist Yaqub/Jacob (Israel) Yunus/Jonah (Dhul-Nun, Sahib al-Hut) Yūsuf/Joseph Zakariya/Zechariah Implicitly mentioned Ermia/Jeremiah Samuel Yusha' ibn Nūn/Joshua Good people (before Islam) Mentioned Dhul-Qarnayn Luqman Maryam/Mary (mother of Isa) Talut/Saul Implicitly mentioned Asiyah bint Muzahim/Bithiah? (wife of Fir'aun) Asif ibn Barkhiya Bilquis (Queen of Saba/Sheba) Believer of Fir'aun Family (Hizbil/Hizqil ibn Sabura) Beniamin/Benjamin Habib the Carpenter (believer of Ya-Sin) Kaleb/Caleb Khidr Magicians of Fir'aun Simon Cephas/Simon Peter Other people (before Islam) Mentioned Āzar (uncle of Ibrahim) Fir'aun/Pharaoh Haman Jalut/Goliath Qarun/Korah Sāmiri/Zimri? Implicitly mentioned Abrahah Bal'am/Balaam Barsisa Nebuchadnezzar II Nimrod Potiphar (Al-Aziz) Shaddad Simeon (son of Ya'qub) Slayers of Saleh's she-camel (Qaddar ibn Salif & Musda' ibn Dahr) Valid ibn Rayyan (king of Egypt in the account of Yūsuf) Zuleikha (wife of al-Aziz) Mentioned people (after Islam) Abu Lahab Zayd ibn Harithah Relatives of prophets Specified good relatives Daughters of Lut/Lot (Ritha, Za'ura, et al.) Elizabeth or 'Ishā' (wife of Zakariya) Habil/Abel (son of Adam) Hawwa'/Eve (wife of Adam) Kulthum/Miriam (sister of Musa) Saffurah/Zipporah (wife of Musa) & Layya (Saffura's sister) Sarah (wife of Ibrahim, mother of Isḥaq) Yukabed/Jochebed (mother of Musa) Non-specified good relatives Abiona/Amtelai daughter of Karnebo (mother of Ibrahim) Bathsheba (wife of Dawud) Daughters of Muhammad Hājar/Hagar (wife of Ibrahim, mother of Isma'il) Hannah/Anne daughter of Faquz (mother of Maryam) Imran/Amram (father of Musa) Lamech (father of Nuh) Rāhil/Rachel (wife of Ya'qub) Rahma/Dinah (wife of Ayyub) Shamkha bint Anush/Betenos (mother of Nuh) Son of Luqman Tārah/Terah (father of Ibrahim) Other relatives Brothers of Yūsuf Children of Ayyub Dead son of Sulaiman Muhammad's wives Qabil/Cain? (son of Adam) Umm Jamil (wife of Abu Lahab) Wali'ah or Wa'ilah/Waala? (wife of Nuh) Walihah or Wahilah (wife of Lut) Yam or Kan'an (son of Nuh)   Groups and tribes Tribes and ethnicities Mentioned 'Ād (people of Hud) Arab & Ajam Children of Israel/Israelites Companions of the Rass People of Saba'/Sheba People of Shu'aib (people of Madyan & people of Aykah/Wood) People of Tubba' Quraysh Romans Thamud (people of Saleh, companions of Hijr) Ya'juj and Ma'juj/Gog and Magog Implicitly mentioned Ahl al-Bayt Amalek Banu Hashim Banu Nadir Banu Qaynuqa Banu Qurayza Iranian people Umayyad Dynasty Groups Mentioned Christian apostles Disciples of Jesus Companions of Noah's Ark Companions of Sabbath (Aşḥāb al-Sabt) Companions of the Cave/Seven Sleepers & Companions of al-Raqaim Companions of the Elephant People of al-Ukhdūd People of the City (People of Ya-Sin) People of the Burned Garden (Aşḥāb al-Jannah) Ulu'l azm prophets Implicitly mentioned Ahl al-Suffa (People of the Verandah) Aus & Khazraj Copts Hezbollah Muhajirun (The emigrants) & Ansar (The helpers) Ummah of Islam (Ummah of Muhammad) Religious groups Ahl al-dhimmah (Dhimmi) Christians (People of Injil) Jews Kafir (Infidels) Majus Zoroastrians Munafiq Hypocrites Mushrik Polytheists Muslims People of the Book (‎′Ahl al-Kitāb) Sabians Ahbār (Jewish scholars) Qissis (Christian priest) Rabbani/Rabbi Ruhban (Christian monks)   Locations, entities and events Locations Mentioned Ahqāf Al-Aqsa Mosque Arafat & Mash'ar al-Harām Bābil/Babylon Badr Door of Hittah Hijr/Hegra Holy Land (Palestine & Levant) Hunayn Iram Ka'bah/Kaaba (Bayt al-Harām/Sacred House, Bayt al-'Atīq/Ancient House) Madyan/Midian Madinah/Medina (formerly Yathrib) Majma' al-Bahrain Makkah/Mecca (Umm al-Qura, Balad al-Amin, Bakkah) Maqām Ibrahim Masjid al-Dirar Masjid al-Haram Mount Judi Mu'tafikat (Sodom) Rass Saba'/Sheba Safa and Marwah Tur Sinā' /Mount Sinai & Jabal al-Tur Egypt Valley of Tuwa Implicitly mentioned Antioch Antakya Ayla Barrier of Dhul-Qarnayn Bayt al-Muqaddas & 'Ariha Black Stone (Al-Ḥajar al-Aswad) & Al-Hijr of Isma'il Canaan Cave of Hira & Cave of Thawr Cave of Seven Sleepers Dār al-Nadwa Hudaybiyyah Jordan River Ma'rib Dam Masjid al-Nabawi (Prophet's Mosque) Mesopotamia Nile River Nineveh Palestine River Paradise of Shaddad Quba Mosque Sinai Desert & Tīh Desert Ta'if Religious locations Bay'a (Church) Mihrab Monastery Mosque Salat (Synagogue) Non-human physical entities Religious texts Injil/Gospel Quran Suhuf-i Ibrahim (Scrolls of Abraham) Tawrat/Torah, Suhuf-i-Musa (Scrolls of Moses) & Tablets of Stone Zabur Related animals Cow of Israelites & Golden calf Dog of Seven Sleepers Fish of Yunis Hoopoe of Sulayman She-Camel of Saleh Related objects Forbidden fruit of Adam Heavenly Food of Christian Apostles Noah's Ark Staff of Musa Tabut al-Sakina (Casket of Shekhinah) Throne of Bilqis Trumpet of Israfil Mentioned idols (cult images) Baal Lāt, 'Uzza & Manāt Wadd, Suwa', Yaghuth, Ya'uq & Nasr (Jibt & Taghut Ansāb) Events Battle of Badr Battle of Hunayn Battle of Khaybar Battle of Tabouk Battle of the Trench (Battle of the Confederates) Battle of Uhud Conquest of Mecca Hadith of the Pond of Khumm Incident of Ifk Layla al-Mabit Mubahala The Farewell Pilgrimage (Hujja al-Wada') Treaty of Hudaybiyyah Umrah al-Qaza Yawm al-Dār Note: The names are sorted alphabetically. Standard form: Islamic name / Bibilical name (title or relationship)