Books of Samuel: Difference between revisions

The '''Books of Samuel''',{{efn|In Hebrew, 1 and 2 Samuel together comprise simply the "Book of Samuel" ({{hebrew|ספר שמואל}}, ''Sefer Shmuel''). For purposes of chapter and verse numbering, the book is treated as divided into two parts: 1 Samuel and 2 Samuel.}} ''1 Samuel'' and ''2 Samuel'', form part of the narrative history of [[Ancient Israel|Israel]] in the [[Nevi'im]] or "prophets" section of the [[Hebrew Bible]]/[[Old Testament]], and are considered by many biblical scholars to belong to the [[Deuteronomistic history]], a series of books ([[Book of Joshua|Joshua]], [[Book of Judges|Judges]], Samuel and [[Books of Kings|Kings]]) that constitute a theological history of the [[Israelites]] and aim to explain [[Torah|GodYAHUAH's law for Israel]] under the guidance of the prophets.{{sfn|Gordon|1986|p=18}} According to Jewish tradition, the book was written by [[Samuel]], with additions by the prophets [[Gad (prophet)|Gad]] and [[Nathan (prophet)|Nathan]];<ref>{{bibleverse|1|Chronicles|29:29|9}}</ref> modern scholarly thinking is that the entire Deuteronomistic history was composed in the period c. 630–540&nbsp;BC by combining a number of independent texts of various ages.{{sfn|Knight|1995|p=62}}{{sfn|Jones|2001|p=197}}

Samuel begins with the prophet [[Samuel]]'s birth<ref>{{bibleverse|1|Samuel|1:1-20|NKJV}}</ref> and [[Yahweh|God]]YAHUAH's]] call to him as a boy. The story of the [[Ark of the Covenant]] that follows tells of Israel's oppression by the [[Philistines]], which brought about Samuel's anointing of [[Saul]] as Israel's first king. But Saul proved unworthy and GodYAHUAH's choice turned to [[David]], who defeated Israel's enemies and brought the Ark to Jerusalem. GodYAHUAH then promised David and his successors an everlasting dynasty.{{sfn|Spieckerman|2001|p=348}}

The childless [[Hannah (biblical figure)|Hannah]] vows to [[Yahweh|YahwehYAHUAH of hosts]] that if she has a son, he will be dedicated to him. [[Eli (Bible)|Eli]], the priest of [[Shiloh (biblical city)|Shiloh]] (where the [[Ark of the Covenant]] is located), blesses her, and a child named [[Samuel (Bible)|Samuel]] is born. Samuel is dedicated to the Lord as a [[Nazirite]] – the only one beside [[Samson]] to be identified in the Bible. Eli's sons, [[Hophni and Phinehas]], prove unworthy of the priesthood and are killed in battle during the [[Battle of Aphek]], but the child Samuel grows up "in the presence of the LordEl-YAHUAH."

The [[Philistines]] [[Philistine captivity of the Ark|capture the Ark of the Covenant]] from Shiloh and take it to the temple of their god [[Dagon]], who recognises the supremacy of YahwehYAHUAH. The Philistines are afflicted with plagues and return the ark to the Israelites, but to the territory of the [[tribe of Benjamin]] rather than to Shiloh. The Philistines attack the Israelites gathered at [[Mizpah in Gilead (Judges)|Mizpah]] in Benjamin. Samuel appeals to YahwehYAHUAH, the Philistines are decisively beaten, and the Israelites reclaim their lost territory.

In Samuel's old age, he appoints his sons [[Joel (son of Samuel)|Joel]] and [[Abijah]] as judges, but they are unworthy, and so the people clamour for a king. God directs Samuel to grant them a king despite his concerns, and gives them [[Saul]] of the tribe of Benjamin. Saul defeats the enemies of the Israelites, but sins against YahwehYAHUAH.

YahwehYAHUAH tells Samuel to anoint [[David]] of [[Bethlehem]] as king, and David enters Saul's court as his [[Squire|armour-bearer]] and [[harp]]ist. Saul's son and heir [[Jonathan (1 Samuel)|Jonathan]] befriends David and recognisesrecognizes him as rightful king. Saul plots David's death, but David flees into the wilderness, where he becomes a champion of the Hebrews. David joins the Philistines, but continues secretly to champion his own people, until Saul and Jonathan are killed in battle at [[Mount Gilboa]]. At this point, David offers a majestic eulogy, where he praises the bravery and magnificence of both his friend Jonathan and King Saul.<ref>{{bibleverse|2|Samuel|1:17–27|9}}</ref>

The elders of Judah anoint David as king, but in the north Saul's son [[Ish-bosheth]], or Ishbaal, rules over the northern tribes. After a long war, Ishbaal is murdered by [[Rechab]] and [[Baanah]], two of his captains who hope for a reward from David; but David has them killed for killing GodYAHUAH's anointed. David is then anointed King of all Israel. David captures Jerusalem and brings the Ark there. David wishes to build a temple, but [[Nathan (Prophet)|Nathan]] tells him that one of his sons will be the one to build the temple. David defeats the enemies of Israel, slaughtering Philistines, [[Moab]]ites, [[Edom]]ites, Syrians and [[Arameans]].

David commits adultery and has sex with [[Bathsheba]] and plots the death of her husband, [[Uriah the Hittite]]; for this [[Yahweh|YAHUAH]] sends disasters against his house. Nathan tells David that the sword shall never depart from his house. For the remainder of his reign there are problems. [[Amnon]] (one of David's sons) rapes his half-sister [[Tamar (daughter of David)|Tamar]] (one of David's daughters). [[Absalom]] (another son of David) kills Amnon, rebels against his father, and David flees from Jerusalem. Absalom is killed following the [[Battle of the Wood of Ephraim]], David is restored as king, and he returns to his palace. Finally only two contenders for the succession remain, [[Adonijah]] and Bathsheba's son [[Solomon]].

*''Republican source'': a source with an anti-monarchial [[bias]]. This source first describes Samuel as decisively ridding the people of the Philistines, and begrudgingly appointing an individual chosen by GodYAHUAH to be king, namely Saul. David is described as someone renowned for his skill at playing the harp, and consequently summoned to Saul's court to calm his moods. Saul's son Jonathan becomes friends with David, which [[David and Jonathan|some commentators view as romantic]], and later acts as his protector against Saul's more violent intentions. At a later point, having been deserted by GodYAHUAH on the eve of battle, Saul consults a [[Mediumship|medium]] at [[Witch of Endor|Endor]], only to be condemned for doing so by Samuel's ghost, and told he and his sons will be killed. David is heartbroken on discovering the death of Jonathan, tearing his clothes as a gesture of grief.

*''[[Court History of David]]'' or ''Succession narrative'' (2 Samuel 9–20 and 1 Kings 1–2): a "[[Historical fiction#Historical novel|historical novel]]", in [[Alberto Soggin]]'s phrase, telling the story of David's reign from his affair with [[Bathsheba]] to his death. The theme is of retribution: David's sin against [[Uriah the Hittite]] is punished by GodYAHUAH through the destruction of his own family,{{sfn|Soggin|1987|pp=216–17}} and its purpose is to serve as an apology for the coronation of Bathsheba's son [[Solomon]] instead of his older brother [[Adonijah]].{{sfn|Klein|2003|p=316}} Some textual critics have posited that given the intimacy and precision of certain narrative details, the Court Historian may have been an eyewitness to some of the events he describes, or at the very least enjoyed access to the archives and battle reports of the royal house of David.<ref name=Kirsch>{{cite book|last=Kirsch|first=Jonathan|title=King David: The Real Life of the Man Who Ruled Israel|year=2009|publisher=Random House LLC|isbn=9780307567819|pages=307–09}}</ref>

The Book of Samuel is a theological evaluation of kingship in general and of dynastic kingship and [[David]] in particular.{{sfn|Klein|2003|p=312}} The main themes of the book are introduced in the opening poem (the "[[Song of Hannah]]"): (1), the sovereignty of [[Yahweh|YAHUAH]], Elohiym (God) of Israel; (2), the reversal of human fortunes; and (3), kingship.{{sfn|Tsumura|2007|p=68}} These themes are played out in the stories of the three main characters, [[Samuel]], [[Saul]] and [[David]].

Samuel answers the description of the "prophet like Moses" predicted in Deuteronomy 18:15–22: like Moses, he has direct contact with [[Yahweh|YAHUAH]], acts as a judge, and is a perfect leader who never makes mistakes.{{sfn|Beytenbrach|2000|pp=53–55}} Samuel's successful defencedefense of the Israelites against their enemies demonstrates that they have no need for a king (who will, moreover, introduce inequality), yet despite this the people demand a king. But the king they are given is YahwehYAHUAH's gift, and Samuel explains that kingship can be a blessing rather than a curse if they remain faithful to their God. On the other hand, total destruction of both king and people will result if they turn to wickedness.{{sfn|Klein|2003|p=316}}

Saul is the chosen one, tall, handsome and "goodly",<ref>{{bibleverse|1|Samuel|9:2|KJV}}: King James Version</ref> a king appointed by YahwehYAHUAH, and anointed by Samuel, YahwehYAHUAH's prophet, and yet he is ultimately rejected.{{sfn|Hertzberg|1964|p=19}} Saul has two faults which make him unfit for the office of king: he carries out a sacrifice in place of Samuel (1 Samuel 13:8–14), and he fails to complete the genocide of the [[Amalekites]] as GodEl-YAHUAH has ordered (1 Samuel 15).{{sfn|Klein|2003|p=319}}

One of the main units within Samuel is the "History of David's Rise", the purpose of which is to justify David as the legitimate successor to Saul.{{sfn|Dick|2004|pp=3–4}} The narrative stresses that he gained the throne lawfully, always respecting "the Lord's anointed" (i.e. Saul) and never taking any of his numerous chances to seize the throne by violence.{{sfn|Jones|2001|p=198}} As GodYAHUAH's chosen king over Israel, David is also the son of GodYAH ("I will be a father to him, and he shall be a son to me..." – 2 Samuel 7:14).{{sfn|Coogan|2009|pp=216, 229–33}} GodYAHUAH enters into an eternal covenant (treaty) with David and his line, promising divine protection of the dynasty and of Jerusalem through all time.{{sfn|Coogan|2009|p=425}}