The Canonical Column, Book 9: 1 Samuel

We continue our journey through the Canonical Column with the ninth book of the biblical canon—1 Samuel. For those of you who are unfamiliar with the mystery, the Canonical Column is the name I have given to a framework embedded within the Bible that bears dual-witness to the divinely sanctioned biblical canon through an organized network of witnessing chapters in three key books of the Old Testament: Genesis, Leviticus, and Isaiah.¹ For a deeper understanding of this framework, I highly recommend reading the introductory article linked above, which provides the foundational context for the insights explored in this post.²

Suffice it to say that the Canonical Column refers to a divinely designed structural framework and prophetic network embedded within the Bible which bears witness to the final form of the biblical canon—testifying to its 39–27 book division, identifying all 66 books within it, and even delineating the exact order in which they would appear. In this sense, it may be likened to an internal measuring line that God deliberately placed within his Word, allowing us to determine objectively which canon of Scripture is the correct one.

As established in previous installments, every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one drawn from the Law (Genesis 12–50 or Leviticus) and the other from the Prophets (Isaiah).³ In the case of 1 Samuel, its two witnesses are Genesis 20 and Isaiah 9. Both of these chapters function within their respective branches of the Canonical Column as figurative types of the book of 1 Samuel. To this end, each has been divinely embedded with textual allusions to specific passages within 1 Samuel and intentionally sequenced as the ninth chapter in its branch of the framework, reflecting 1 Samuel’s ordinal position as the ninth book of the Old Testament and of the Bible at large. As we will see, it is by the mouth of these two witnesses that the divine inspiration, canonicity, and ordained placement of the book of 1 Samuel are firmly established.

Table of Contents anchor

The book of 1 Samuel

1 Samuel marks the transition from the era of the Judges to the establishment of the monarchy in Israel. It spans a pivotal period in Israel’s history, introducing key figures such as Samuel, the prophet and last judge of Israel, Saul, the first king, and David, the future king and the “man after God’s own heart.” The book is divided into two main sections: the rise of Samuel and the anointing of Saul as the first king of Israel (chapters 1–15), and the decline of Saul and the rise of David, culminating in David’s anointing as king (chapters 16–31).

1 Samuel provides profound insights into leadership, divine judgment, and the unfolding plan of God for Israel. The book not only narrates Israel’s political and military history but also offers theological reflections on the relationship between God and His people, especially in the context of the monarchy. Through Samuel’s prophetic leadership, Saul’s flawed kingship, and David’s rise, 1 Samuel introduces themes of faithfulness, disobedience, and divine sovereignty that echo throughout the Bible.

1 Samuel: Authorship & Date of Composition

The question of who wrote 1 Samuel and when it was composed has long been approached from two distinct perspectives within biblical scholarship. In the conservative tradition, the book is generally attributed to early prophetic authors who lived during the events it records. Jewish tradition, reflected in the Babylonian Talmud (Bava Batra 14b), holds that Samuel wrote the opening portion of the book, with the prophets Gad and Nathan completing the narrative after Samuel’s death in chapter 25. This view regards 1 Samuel as a near-contemporary historical account grounded in firsthand testimony, likely written during the early monarchic period in the 10th century BC. Supporters of this approach point to the narrative’s vivid detail, intimate knowledge of court life, and accurate portrayal of priestly and tribal structures as signs of early composition, and they note that the book contains no demonstrable anachronisms requiring a later date.

Modern-critical scholarship, however, views 1 Samuel as part of the broader “Deuteronomistic History,” a literary work believed to have reached its final form during the late monarchic, exilic, or early post-exilic period (7th–6th century BC). According to this model, older narrative traditions—such as court chronicles, prophetic records, and popular stories—were woven together and edited through a theological lens shaped by the book of Deuteronomy. Features such as doublets in the story (for instance, multiple accounts of Saul’s rise or David’s introduction), varied attitudes toward kingship, and shifts in vocabulary are interpreted not as contradictions but as evidence of the book’s layered literary development over time. While many critical scholars readily acknowledge that the underlying material may preserve very ancient sources, possibly even stemming from Samuel’s own era, they argue that the final arrangement and theological shaping of those materials reflect the concerns of writers living amid the nation’s decline or exile.

Regardless of which viewpoint one adopts concerning the book’s human authorship or the precise century in which its various traditions reached their present form, the prophetic witness of the Canonical Column renders such questions largely irrelevant—demonstrating that the book of 1 Samuel was divinely inspired and foreordained before the foundation of the world to stand as the ninth book of the Old Testament and of the biblical canon at large.

1 Samuel’s witnessing chapters in the Canonical Column: Genesis 20 & Isaiah 9

The two witnessing chapters of 1 Samuel within the Canonical Column are Genesis 20 and Isaiah 9. These chapters have been divinely embedded with various allusions to scenes, imagery, and language from the book of 1 Samuel. As with every book attested by the Canonical Column, these chapters have been intentionally designed and meticulously placed within their respective branches of the Canonical Column to bear witness to 1 Samuel’s canonicity and ordained position as the ninth book of the biblical canon.

In the following sections, we will explore these two chapters, highlighting their textual parallels and prophetic significance, demonstrating how 1 Samuel fulfilled their testimonies and became the ninth book of the divinely sanctioned biblical canon.

The Canonical Column is a very profound and intricate biblical mystery. If you are confused as to what is depicted in the above image, I once again highly recommend reading my introductory post to the Canonical Column before proceeding any further, otherwise you’re likely going to be completely lost and unable to understand the significance of the material we’re about to cover.

Context of Genesis 20

In Genesis 20, we encounter a story involving Abraham and his wife Sarah as they journey through the land of Gerar, where Abraham, fearing for his life, claims that Sarah is his sister rather than his wife. This incident mirrors a similar one that occurred earlier in Genesis 12, when Abraham had a similar encounter in Egypt. However, this time, the king of Gerar, Abimelech, takes Sarah into his household, unaware of her true marital status.

God intervenes in a dream, warning Abimelech that he is about to sin by taking another man’s wife, and as a result, Abimelech returns Sarah to Abraham, and God blesses him. The chapter is rich in themes of God’s protection and His covenant with Abraham. It highlights Abraham’s flawed human nature—his fear causing him to misrepresent the truth—but also God’s faithfulness in safeguarding the promise He made to Abraham and Sarah.

This episode underscores the idea of God’s sovereignty and His commitment to His promises, even in the face of human failings. The story in Genesis 20 not only serves as a narrative about Abraham’s life but also illustrates the broader theological principle that God’s covenant with His people is not contingent on their perfection but on His faithfulness. Additionally, it sets the stage for understanding how God’s blessing on Abraham extends to those who interact with him, as Abimelech and his household are also blessed after their encounter with Sarah.

Genesis 20 -> 1 Samuel

As the ninth chapter of The Circumcision (which functions within the Canonical Column as a figurative type of the Old Testament canon), Genesis 20 has been deliberately designed by God to serve as a figurative type of the book of 1 Samuel—ordained before the foundation of the world to become the ninth book of the Old Testament and of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the book of 1 Samuel. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Genesis 20	1 Samuel
And Abraham journeyed from thence toward the south country, and dwelled between Kadesh and Shur, and sojourned in Gerar.4 (Genesis 20:1)	And David said in his heart, I shall now perish one day by the hand of Saul: there is nothing better for me than that I should speedily escape into the land of the Philistines; and Saul shall despair of me, to seek me any more in any coast of Israel: so shall I escape out of his hand. And David arose, and he passed over with the six hundred men that were with him unto Achish, the son of Maoch, king of Gath. And David dwelt with Achish at Gath, he and his men, every man with his household, even David with his two wives, Ahinoam the Jezreelitess, and Abigail the Carmelitess, Nabal’s wife. (1 Samuel 27:1-3)
And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning against me: therefore suffered I thee not to touch her.5 (Genesis 20:6)	Now therefore, my lord, as the LORD liveth, and as thy soul liveth, seeing the LORD hath withholden thee from coming to shed blood, and from avenging thyself with thine own hand, now let thine enemies, and they that seek evil to my lord, be as Nabal. (1 Samuel 25:26)
Therefore Abimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were sore afraid.6 (Genesis 20:8)	When Saul and all Israel heard those words of the Philistine, they were dismayed, and greatly afraid. (1 Samuel 17:11)
Now therefore restore the man his wife; for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.7 (Genesis 20:7)	And all the people said unto Samuel, Pray for thy servants unto the LORD thy God, that we die not: for we have added unto all our sins this evil, to ask us a king. (1 Samuel 12:19)
Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and what have I offended thee? that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.8 (Genesis 20:9)	And David fled from Naioth in Ramah, and came and said before Jonathan, What have I done? what is mine iniquity? and what is my sin before thy father, that he seeketh my life? (1 Samuel 20:1)
And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife.9 (Genesis 20:12)	And Abigail hasted, and arose, and rode upon an ass, with five damsels of hers that went after her; and she went after the messengers of David, and became his wife. (1 Samuel 25:42)
And it came to pass, when God caused me to wander from my father’s house, that I said unto her, This is thy kindness which thou shalt shew unto me; at every place whither we shall come, say of me, He is my brother.10 (Genesis 20:13)	And thou shalt not only while yet I live shew me the kindness of the LORD, that I die not. (1 Samuel 20:14)
And Abimelech said, Behold, my land is before thee: dwell where it pleaseth thee.11 (Genesis 20:15)	And David said unto Achish, If I have now found grace in thine eyes, let them give me a place in some town in the country, that I may dwell there: for why should thy servant dwell in the royal city with thee? Then Achish gave him Ziklag that day: wherefore Ziklag pertaineth unto the kings of Judah unto this day. And the time that David dwelt in the country of the Philistines was a full year and four months. (1 Samuel 27:5-7)
So Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bare children.12 (Genesis 20:17)	And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the LORD remembered her. Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, saying, Because I have asked him of the LORD. (1 Samuel 1:19-20).
For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham’s wife.13 (Genesis 20:18)	And her adversary also provoked her sore, for to make her fret, because the LORD had shut up her womb. (1 Samuel 1:6)

Context of Isaiah 9

Isaiah 9 is a powerful chapter in the prophetic book of Isaiah, delivering both a message of judgment and a message of hope for the future. The chapter begins with a dark prophecy about the consequences of Israel’s sin, particularly the judgment upon the northern kingdom (Israel) for their failure to repent and return to God. Despite this, the chapter quickly shifts to a message of hope and restoration, especially concerning the coming of a future ruler from the line of David.

The first part of the chapter (Isaiah 9:1-7) refers to a great light that will shine on those who have been in darkness, a prophecy often associated with the birth of Jesus Christ, the “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isaiah 9:6). This is one of the most famous messianic prophecies in the Old Testament, foretelling the coming of the Messiah, who will establish a kingdom of justice and peace. The names given to the future ruler in verse 6 are titles that reflect both His divine and royal nature.

However, the latter part of the chapter (Isaiah 9:8-21) focuses on the judgment that will fall upon Israel and the neighboring nations due to their pride, rebellion, and refusal to repent. These verses describe the nation’s spiritual blindness, with the people refusing to return to the God who smites them. As Isaiah 9:12-13 says, “For all this his anger is not turned away, but his hand is stretched out still.” This highlights the failure of Israel to repent despite God’s judgment. The chapter ends with a sense of deep despair, as the northern kingdom continues to face punishment for its sin.

In summary, Isaiah 9 presents a striking contrast between divine judgment and divine mercy, pointing toward a future hope through the coming of the Messiah who will ultimately bring peace and restoration to Israel. This balance of judgment and hope is central to the broader themes of Isaiah’s prophecy and the overarching narrative of God’s plan for Israel and the world.

Isaiah 9 -> 1 Samuel

As the ninth chapter of First Isaiah (which functions within the Canonical Column as a figurative type of the Old Testament canon), Isaiah 9 has been deliberately designed by God to serve as a figurative type of the book of 1 Samuel—ordained before the foundation of the world to become both the ninth book of the Old Testament and of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the book of 1 Samuel. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Isaiah 9	1 Samuel
Thou hast multiplied the nation, and not increased the joy: they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil.14 (Isaiah 9:3)	And they of Bethshemesh were reaping their wheat harvest in the valley: and they lifted up their eyes, and saw the ark, and rejoiced to see it. (1 Samuel 6:13)
For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire.15 (Isaiah 9:5)	And it came to pass, while Saul talked unto the priest, that the noise that was in the host of the Philistines went on and increased: and Saul said unto the priest, Withdraw thine hand. And Saul and all the people that were with him assembled themselves, and they came to the battle: and, behold, every man’s sword was against his fellow, and there was a very great discomfiture. (1 Samuel 14:19-20)
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.16 (Isaiah 9:6)	And she vowed a vow, and said, O LORD of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the LORD all the days of his life, and there shall no razor come upon his head. (1 Samuel 1:11; cf. 1 Sam. 1:19-20)
. . . . For all this his anger is not turned away, but his hand is stretched out still. For the people turneth not unto him that smiteth them, neither do they seek the LORD of hosts.17 (Isaiah 9:12-13)	But the hand of the LORD was heavy upon them of Ashdod, and he destroyed them, and smote them with emerods, even Ashdod and the coasts thereof. And when the men of Ashdod saw that it was so, they said, The ark of the God of Israel shall not abide with us: for his hand is sore upon us, and upon Dagon our god. (1 Samuel 5:6-7; cf. 1 Sam. 5:9-12, 6:3-9, 7:13).
Therefore the LORD will cut off from Israel head and tail, branch and rush, in one day.18 (Isaiah 9:14)	Behold, the days come, that I will cut off thine arm, and the arm of thy father’s house, that there shall not be an old man in thine house. And thou shalt see an enemy in my habitation, in all the wealth which God shall give Israel: and there shall not be an old man in thine house for ever. And the man of thine, whom I shall not cut off from mine altar, shall be to consume thine eyes, and to grieve thine heart: and all the increase of thine house shall die in the flower of their age. And this shall be a sign unto thee, that shall come upon thy two sons, on Hophni and Phinehas; in one day they shall die both of them. (1 Samuel 2:31-34)
For the leaders of this people cause them to err; and they that are led of them are destroyed.19 (Isaiah 9:16)	Now Eli was very old, and heard all that his sons did unto all Israel; and how they lay with the women that assembled at the door of the tabernacle of the congregation. And he said unto them, Why do ye such things? for I hear of your evil dealings by all this people. Nay, my sons; for it is no good report that I hear: ye make the LORD’s people to transgress. (1 Samuel 2:22-24)
Through the wrath of the LORD of hosts is the land darkened, . . .20 (Isaiah 9:19)	So Samuel called unto the LORD; and the LORD sent thunder and rain that day: and all the people greatly feared the LORD and Samuel. (1 Samuel 12:18)
, . . . and the people shall be as the fuel of the fire: no man shall spare his brother.21 (Isaiah 9:19)	And Saul and all the people that were with him assembled themselves, and they came to the battle: and, behold, every man’s sword was against his fellow, and there was a very great discomfiture. (1 Samuel 14:20)

Conclusion: The Canonical Column Affirms the Canonicity and Ordinal Position of 1 Samuel as the Ninth Book of the Canon

The canonicity of the book of 1 Samuel is affirmed by its two witnessing chapters within the Canonical Column: Genesis 20 and Isaiah 9. These chapters were not placed arbitrarily, but have been meticulously embedded with deliberate textual allusions to their corresponding biblical book, and arranged within their respective branches of the framework in order to bear witness of that book and its ordained position within the canon. In this case, both witnessing chapters have been deliberately sequenced as the ninth chapter of their respective branch of the framework–reflecting 1 Samuel’s ordinal position as the ninth book of the Old Testament and the Bible at large. Both chapters have been divinely embedded with direct allusions to specific passages and content that God, in his perfect foreknowledge, knew would be contained within the book of 1 Samuel, which was ordained before the foundation of the world to serve as both the ninth book of the Old Testament and of the biblical canon. Accordingly, by the testimony of these two witnesses within the Canonical Column, the divine inspiration, canonicity, and ordinal placement of the book of 1 Samuel are established—being witnessed by both the Law and the Prophets.

1. I received the knowledge of this great mystery by the light of divine revelation way back in 2009 (1 Chron. 28:19; Num. 8:4; cf. 1 Cor. 2:10; Gal. 1:12). ↩︎
2. Alternatively, if that article is too long, you can read a summarized version here. ↩︎
3. Every book of the Bible has two chapters which correspond to it within the Canonical Column–one in Genesis 12-50 or Leviticus (the Law), and one in Isaiah (the Prophets). Genesis 12-50 (known in the Canonical Column as “The Circumcision”) and Isaiah 1-39 (known in the Canonical Column as “First Isaiah”) are both figurative types of the Old Testament canon–each containing 39 chapters which have been divinely designed to prefigure the 39 books of the Old Testament canon. Similarly, Leviticus (known in the Canonical Column as “An Holy Priesthood”) and Isaiah 40-66 (known in the Canonical Column as “Second Isaiah”) function as figurative types of the New Testament canon–each containing 27 chapters which have been divinely designed to prefigure the 27 books of the New Testament canon. The individual chapters within these four scaffolding branches of the Canonical Column are known as witnessing chapters, so called because they have been divinely embedded with textual allusions of various kinds to the content of the specific biblical book which occupies the same numerical position within the canonical sequence. Thus the witnessing chapters function as divinely designed figurative types of whatever biblical book they numerically correspond to within their specific branch of the framework–testifying to their divine inspiration, canonicity, and ordinal placement within the completed biblical canon. ↩︎
4. Abraham’s sojourning in Gerar in Genesis 20 is not a random meaningless detail. Although Abraham’s time precedes the arrival of the sea peoples who came to be known as the Philistines, Gerar was a town located right in the heart of what would later become Philistine territory. Indeed, the figure of Abimelech is what we might even refer to as a proto-Philistine king. Knowing this, it is obvious that within the Canonical Column, Abraham’s sojourn in Gerar in Genesis 20 is intended to function as an allusion to David’s flight to sojourn in the land of the Philistines when he was on the run from Saul in the book of 1 Samuel (1 Sam. 27:1-3). ↩︎
5. In Genesis 20:6, God speaks to Abimelech in a dream, revealing that He withheld Abimelech from sinning against Abraham and Sarah. Within the Canonical Column, this is obviously intended to allude to 1 Samuel 25, where God similarly restrains David from avenging himself on Nabal for his inhospitality by sending Abigail out to him to make the matter right. ↩︎
6. At first glance, this one might appear like kind of a stretch. However, it is clear that Genesis 20:8 is functioning within the Canonical Column as an allusion to 1 Samuel 17:11, as in both cases–the words which provoke fear are the words of a Philistine. ↩︎
7. In Genesis 20:7, God instructs Abimelech to restore Sarah to Abraham, emphasizing that Abraham is a prophet and will pray for Abimelech’s forgiveness, ensuring his life. This divine intervention and the promise of forgiveness through Abraham’s prayer highlights the prophetic role of Abraham in securing the life of Abimelech and his household. Within the Canonical Column, this is a blatantly obvious allusion to 1 Samuel 12:19, where the Israelites, realizing their sin in requesting a king, plead with Samuel the Prophet to pray for them to the LORD so that they may not die because of their sin. Abraham’s intercessory role in Genesis 20:7, in other words, is functioning within the framework as a deliberate allusion to the intercessory role of Samuel the Prophet in 1 Samuel 12:19. ↩︎
8. In Genesis 20:9, Abimelech confronts Abraham, asking why he has brought such a great sin upon his kingdom, expressing confusion and frustration at Abraham’s actions. Within the Canonical Column, this functions as a deliberate structural echo to 1 Samuel 20:1, where David uses nearly identical inquisitive language to ask Jonathan what he has done to provoke Saul to seek his life. Both passages reflect a questioning of perceived wrongdoing and a search for understanding in the face of an unjust or troubling situation. The structure of these questions highlights the emotional turmoil of those who feel wronged and confused by the actions of others, demonstrating a shared pattern of confrontation and plea for clarity. ↩︎
9. Here the use of the phrase “became my wife” in Genesis 20:12 is being utilized by the Canonical Column to echo the use of similar language in 1 Samuel 25:42 (“became his wife“). The phrasing, though slightly varied in each passage, is relatively rare in the Hebrew Bible, making it obvious that this is a deliberate structural echo designed to establish another link between this witnessing chapter and its corresponding biblical book in the Canonical Column. ↩︎
10. In Genesis 20:13, Abraham speaks to Sarah, explaining that she should show him kindness by claiming him as her brother whenever they enter a new place. This request reflects Abraham’s vulnerability and the complex dynamics of his relationship with Sarah, as well as his reliance on her for protection and favor. Similarly, in 1 Samuel 20:14, David asks Jonathan to show him the kindness of the LORD, ensuring that he will not die, despite the danger he faces from Saul. Both passages involve a plea for kindness and protection in the face of potential harm, with each individual relying on the mercy and favor of another to secure their safety. The use of “kindness” in both cases establishes a thematic connection, linking the two narratives through their shared appeal for mercy and protection in times of crisis. ↩︎
11. In Genesis 20:15, Abimelech, king of Gerar—a region historically associated with the Philistines—offers Abraham the freedom to dwell wherever he pleases in his land. Within the Canonical Column, this early act of hospitality to the progenitor of the nation of Israel from the proto-Philistine ruler functions as an allusion to David’s being shown the very same hospitality from Achish–king of the Philistines–in 1 Samuel 27, who allows David to seek refuge and dwell in the land of the Philistines while he is on the run from Saul. ↩︎
12. Within the Canonical Column, the mention of the healing of the barrenness of the house of Abimelech so that they are able to bear children, functions as a deliberate allusion to his opening of Hannah’s womb in 1 Samuel 2–which ultimately leads to the birth of the prophet Samuel. ↩︎
13. Genesis 20:18 states that the LORD had “fast closed up all the wombs” of the house of Abimelech. Within the Canonical Column, this functions as a deliberately placed echo to 1 Samuel 1:6, which uses nearly identical language when it states that the LORD had “shut up” Hannah’s womb. ↩︎
14. In Isaiah 9:3, the people are described as rejoicing, but their joy is superficial, akin to the joy of a harvest or dividing spoil—moments of external celebration that lack deeper, lasting fulfillment. Within the Canonical Column, this is a very obvious allusion to 1 Sam. 6:13, where the people of Bethshemesh are reaping their wheat harvest in the valley, and rejoice when they look up and see the ark of the covenant approaching towards them. ↩︎
15. In Isaiah 9:5, the prophet contrasts the chaotic and bloody nature of warfare, where battles are marked by “confused noise” and “garments rolled in blood,” with a future time when warfare will be marked by fire and judgment instead. Within the Canonical Column, this functions as a clever allusion to 1 Samuel 14:19-20, where Saul and his troops experience a chaotic battle against the Philistines, where the noise in the camp increases, and the warriors turn on one another in confusion. ↩︎
16. The emphasis here is on the line “Unto us a child is born, unto us a son is given” in Isaiah 9:6. Within the Canonical Column, this functions as an allusion to Hannah’s prayer request for a son in 1 Sam. 1, in which she vows to the LORD that if he will give her a son, she will dedicate the child unto him all the days of his life. This request is ultimately granted, and out of the laborious prayers of this barren woman is born the prophet Samuel. The fact that the name Samuel means “heard of God” is itself a reflection of the fact that Samuel was a miracle child who was divinely given in response to a humble prayer request. The truth of this allusion is reinforced by the statement “and the government shall be upon his shoulder” in Isaiah 9:6, as it was Samuel who was responsible for establishing Israel’s monarchial government. ↩︎
17. In Isaiah 9:12-13, the prophet speaks of the people’s continued rebellion against God despite His judgment. He uses the image of the hand of the LORD being “stretched out” in punishment, yet declares that despite this–the people do not turn unto the One who “smites” them. Within the Canonical Column, this functions as an obvious allusion to 1 Samuel 5 & 6, where the hand of the LORD is repeatedly described as being “heavy against” the Philistines, as he “smites” them with tumors for their theft of the ark of the covenant. ↩︎
18. In Isaiah 9:14, the LORD declares that He will cut off from Israel both the head and tail, meaning the leaders and the common people, in a single day, representing a complete and decisive judgment. Within the Canonical Column, this theme of divine judgment that cuts off both leaders and their descendants functions as an allusion to 1 Samuel 2:31-34, where God pronounces a similar fate upon the house of Eli. The prophecy to Eli indicates that God will cut off his family, removing both his arm (strength) and the wealth of his house, leaving no elder to carry on the family line. The death of his two sons, Hophni and Phinehas, in one day is the ultimate sign of this judgment. ↩︎
19. In Isaiah 9:16, the prophet condemns the leaders of Israel, stating that they cause the people to err, leading to their destruction. The failure of leadership results in the downfall of the nation, as those who are led by such leaders are led astray. Within the Canonical Column, this functions as a blatantly obvious allusion to 1 Samuel 2:24, where Eli rebukes his sons who are ministers of the tabernacle and religious leaders in Israel–declaring to them that they are making the LORD’s people to transgress. ↩︎
20. In Isaiah 9:19, the land is described as being darkened through the wrath of the LORD, highlighting the desolation and devastation brought by divine judgment. Within the Canonical Column, this functions as an allusion to 1 Samuel 12:18, where Samuel calls upon the LORD, who responds by sending thunder and rain to express his displeasure over Israel’s rejection of him by requesting a king. ↩︎
21. In Isaiah 9:19, the people are described as being the fuel of the fire, with no man sparing his brother, illustrating the self-destructive nature of God’s judgment. This metaphor conveys the idea that the people will turn on one another, bringing about their own destruction. Within the Canonical Column, this functions as an obvious allusion to 1 Samuel 14:20, where Saul and his army come to the battle, only to find the enemy soldiers have been turned against themselves, with “every man’s sword against his fellow.” ↩︎

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