Samuel
Encyclopedia of Judaism:
Top
Book(S) of Samuel
The third volume of the Former Prophets section of the Bible. In Jewish tradition, the Book of Samuel is a single volume; the Septuagint and the Latin translation, the Vulgate, divided it into two parts and that division was followed in printed Hebrew Bibles from the early 16th century.
The book, which starts with the birth of the prophet Samuel and continues well into the reign of David, may be divided into six units: (1) I Samuel 1:1-7:17, Samuel; (2) I Samuel 8:1-15:35, Samuel and Saul; (3) I Samuel 16:1-II Samuel 1:27, Saul and David; (4) II Samuel 2:1-8:18, David rules over Judah and Israel; (5) II Samuel 9:1-20:26, David's reign; and (6) appendices. The book comprises narratives, prophecies, poems, and lists. They came from different hands and were later edited into a unit.
According to Bava Batra 14b, the book was written by the Prophet Samuel and was completed by Gad the Seer and Nathan the Prophet after Samuel's death. Some modern scholars believe that the volume was edited in the sixth century BCE. Part of it is based, according to many modern scholars, on the court chronicles of David or Solomon.
Bible Dictionary and Concordance:
Top
Books of Samuel
I Samuel and II Samuel were originally a single book. The division was first introduced in the printed Hebrew Bible of 1516-1517 which was based on the Septuagint and the Vulgate. The books derive their name from the Hebrew prophet Samuel, the last judge of Israel and the hero of the first half of the period described in the books. Samuel, moreover, is also central to the other major heroes of the book, Kings Saul and David, whom he selects and anoints. The two books can be divided into six parts, each dealing with a portion of the saga concerning the rise and succession of the monarchy in Israel. The narrative starts with the birth of Samuel and continues well into David's reign.
I Samuel begins with the events leading up to the birth of Samuel and his subsequent dedication to service in the sanctuary at Shiloh (chap. 1). As a child he was privy to the future downfall of the priestly family of Eli, his mentor (chaps. 2-3). Eli's sons, Hophni and Phinehas, died in the battle at Aphek against the Philistines who captured the ark. The news of this personal and national-religious disaster killed Eli (chap. 4). The ark was eventually returned after it was seen as the cause of various calamities in the Philistine cities and was kept first in Beth Shemesh and then in Kirjath Jearim (chaps. 5-6).
The seventh chapter, in which Samuel acts as the judge of Israel, describes his call to the nation to repent; and records God's intervention on the people's behalf in a battle against the Philistines.
Chapter 8 relates the people's demand for a king to lead them in place of the judge Samuel. Samuel gave his consent to their demand even though he regarded it as contrary to God's will. Saul is first introduced searching for his father's lost asses. In accordance with the divine directive given to Samuel, Saul was secretly anointed when he came to Ramah to seek Samuel's advice (chaps. 9-10). The public proclamation of Saul is described in 10:17-27. Saul's first exploit as king of Israel was the freeing of Jabesh Gilead from the Ammonite siege (chap. 11). Samuel then delivered his final oration in which he asserted the complete justness of his leadership, recounted how God had come to the aid of the people at various periods in their history and exhorted them to be faithful to him. This is followed by a description of Saul's campaigns against the Philistines (chaps. 13-14), prior to one of which he illicitly offered a sacrifice. This presumption raised the ire of Samuel who had commanded the king to wait for his arrival before making the sacrifice. Samuel told Saul that as a result of this action, his direct descendants would not inherit his kingdom (chap. 13). This section concludes with a summary of Saul's battles and family. Saul again gave Samuel cause for rejecting him when he disobeyed the command not to take any spoil from the battle against the Amalekites. Samuel did not accept Saul's reasons for sparing both the cattle and Agag, king of the Amalekites whom he subsequently "hacked in pieces" (chap. 15).
David was secretly anointed by Samuel during the reign of Saul and came to the court as Saul's harp player (chap. 16). Saul's jealousy of David was aroused by David's popularity both with the king's son Jonathan and with the people, following David's killing of the Philistine giant Goliath (chap. 17). In a fit of anger, Saul even tried to kill David. He nevertheless gave David his daughter Michal as wife (chap. 18). The friendship with Jonathan and his marriage to Michal served David in saving him from the anger of Saul; Michal, for example, helped him escape from Saul. David took refuge with a group of prophets led by Samuel (chap. 19). Jonathan and David met surreptitiously and pledged everlasting friendship, despite the animosity of Saul towards David (chap. 20). Chapters 21-22 describe David's flight from Saul. The priest of Nob, Ahimelech, who helped David, together with the other priests of Nob, were slaughtered by Saul in reprisal. Only the priest Abiathar escaped and he went to join David. David spent a short time in Philistine territory, and then assembled a small army with whom he stayed in the hills of Judah. He continued to flee from Saul, and on two occasions refused the opportunity to kill him (chaps. 23-26). David took his army into service of the Philistines guarding Ziklag (chap. 27).
In an attempt to forestall disaster at the hands of the Philistines who were camping at Gilboa, Saul through the medium of the witch of En Dor called up the spirit of Samuel who told him that he would be defeated (chap. 28). In the battle at Gilboa, the Israelite army was defeated by the Philistines and Saul and his three sons were killed, Saul by his own hand (chap. 31).
With the death of Saul, David was anointed king by the elders of Judah. Saul's son Ishbosheth, however, became king in the North (II Sam chap. 2). Ishbosheth was murdered by two of his officers who informed David of their deed, expecting reward but David had both of them killed (chap. 4). Without a rival for the monarchy, David spread his rule over all Israel, establishing his capital at Jerusalem, and fought two successful battles against the Philistines (chap. 5). The ark was brought to Jerusalem (chap. 6), but David was refused the right to build a temple for it by the prophet Nathan. God nevertheless affirmed that the Davidic house would be established forever (chap. 7).
David invited Mephibosheth, son of Jonathan, to the court and returned Saul's estate to him (chap. 9). He then engaged in a protracted series of battles with the Ammonites and their Syrian allies (chap. 10). Bathsheba, wife of Uriah, one of David's officers, became his mistress. David used the war to arrange Uriah's death and subsequently married Bathsheba (chap. 11). When the prophet Nathan accused David both of adultery and murder, David repented his sin, but his child born illicitly to Bathsheba, died. Bathsheba gave birth to a second child, Solomon (chap. 12). David's eldest son, Amnon, raped his half-sister, Tamar, and was murdered in revenge by her brother, Absalom who fled the court (chap. 13) and only returned three years later (chap. 14).
Chapters 15-18 describe the rebellion of Absalom against his father David. After winning popular support, Absalom was able to force David to flee the city with his army. Misled by Hushai, a supporter of David, Absalom mistimed his attack on David's army, allowing it to retreat across the Jordan and regroup. In the subsequent battle the rebel troops were defeated by David, and Absalom was killed against David's orders. The concluding chapter of this section concerns the revolt of Sheba the Benjamite and the northern tribes which was successfully put down by Joab's army (chap. 20).
Chapter 22 is a poem identical to Psalm 18. Chapter 23 is also a poem and the final words of David. The final chapter describes God's punishment of David for the census he conducted, as atonement for which David built an altar on a threshing floor purchased from Araunah.
The Books of Samuel comprise narratives, oracles, poems and lists of names and military exploits. The books are not the work of a single author, and various inconsistencies and discrepancies, and even differences of religious outlook within them indicate that they are composed from different sources.
The books preserve important information for the understanding of the development of the monarchy in Israel. Kingship replaced the sporadic and charismatic rule of the judges, and was not accepted at first without serious difficulties. Both pre-monarchial and anti-monarchial sentiments are found in several chapters of I Samuel, voicing undoubtably the religious conflict which split the population into two divergent camps when this new political system was instituted in Israel.
Within the chapters of these books the reader gets multiple insights into the multi-dimensional and complex personalities of Samuel, Saul and David, as well as their mutual and contrasting conflicts with one another, eventually climaxing in the selection of David and his dynasty as the permanent rulers of Israel.
Columbia Encyclopedia:
Top
Books of Samuel
Samuel, two books of the Bible, originally a single work, called First and Second Samuel in modern Bibles, and First and Second Kingdoms in the Septuagint. They are considered part of "Deuteronomistic history," in which the book of Deuteronomy functions as the interpretive key for understanding Hebrew history. The books cover the careers of Samuel, Saul, and David (roughly the 11th cent. B.C.), as follows: first, Samuel's career and judgeship; second, the establishment of the Hebrew monarchy, with the anointing and subsequent success of Saul, followed by the anointing of David and the bitter rivalry between David and Saul; third, the reign of David, first at Hebron, then at Jerusalem; and, fourth, an appendix of various, unordered materials. Scholars have detected two main strands in the composition of the book, based on divergent attitudes toward the monarchical establishment. In both the books of Samuel and of Kings, the prophets represent the claim of the divine over human kingship. One section is said to be written by a contemporary of David, making it the oldest piece of Bible narrative. The prophet Samuel, fl. 1050 B.C., was the last judge of Israel and the first of the prophets after Moses. The circumstances of his birth, childhood, and vocation are told at the beginning of First Samuel. His judgeship was dominated by war with the Philistines, who captured the Ark of the Covenant. In his old age he agreed, at divine request, to the establishment of a king; he thus anointed Saul and remained chief prophet during Saul's reign. In this role he anointed David, and after dying, appeared to Saul at Endor. Samuel became a national hero and eventually a popular figure of Jewish legend.
Bibliography
See studies by P. K. McCarter (1980, 1984), J. Baldwin (1988), and W. Brueggemann (1990); R. Alter, The David Story (1999). See also bibliography under Old Testament.
Random House Word Menu:
Top
categories related to 'SAM'
- Bombs, Mines, and Explosives - SAM: surface-to-air missile
- War Machinery and War Zones - SAM: surface-to-air missile
Wikipedia on Answers.com:
Top
Books of Samuel
The two Books of Samuel (Hebrew: Sefer Sh'muel ספר שמואל) are part of a series of historical books (Joshua, Judges, Samuel and Kings), making up a theological history of the Israelites, affirming and explaining the Torah (God's law for Israel) under the guidance of the prophets.[1]
Samuel begins by telling how the prophet Samuel is chosen by Yahweh, the god of the Israelites, at his birth. The story of the Ark which follows tells of Israel's oppression by the Philistines, which brings about Samuel's anointing of Saul as Israel's first king. But Saul proves unworthy and God's choice turns instead to David, who defeats Israel's enemies and brings the Ark to Jerusalem. God then promises David and his successors an eternal dynasty.[2]
According to Jewish tradition the author was Samuel himself, but this idea is no longer regarded as tenable.[3] Modern scholarly thinking is that it originated by combining a number of independent units, of various ages, when the larger Deuteronomistic history (the Former Prophets plus Deuteronomy) was being composed in the period c.630-540 BCE.[4][5]
|
Contents
|
Contents
See Book of Samuel at Bible Gateway
The childless Hannah vows to Yahweh that if she has a son, he will be dedicated to Yahweh. Eli, the priest of Shiloh (where the ark of the covenant is located), blesses her, and a child named Samuel is born. Eli's sons prove unworthy of the priesthood and are destroyed by God, but the child Samuel grows up "in the presence of the Lord."
The Philistines capture the Ark of the Covenant from Shiloh and take it to the temple of their god Dagon, who recognises the supremacy of Yahweh. 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 Benjamin. Samuel appeals to Yahweh, the Philistines are decisively beaten, and the Israelites reclaim their lost territory.
In Samuel's old age, he appoints his sons as judges, but they are unworthy, and so the people clamour for a king. God reluctantly accedes and gives them Saul of the tribe of Benjamin. Saul defeats the enemies of the Israelites, but commits sins against Yahweh.
Yahweh tells Samuel to anoint David of Bethlehem as king, and David enters Saul's court as his armour-bearer and harpist. Saul's son and heir Jonathan befriends David and recognises 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.
The elders of Judah anoint David as king, but in the north Saul's son Ishbaal rules over the northern tribes. After a long war Ishbaal is murdered hoping for reward from David, but David has them killed for killing God'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 tells him that one of David's sons will be the one to build the temple. David defeats the enemies of Israel, slaughtering Philistines, Moabites, Edomites, Syrians and Arameans.
David commits adultery with Bathsheba and plots the death of her husband; for this God punishes him, saying that the sword shall never depart from his house. For the remainder of his reign there are problems: one of his sons rapes one of his daughters, another son kills the first, his favourite son rebels and is killed, until finally only two contenders for the succession remain, one of them Bathsheba's son Solomon. As David lies dying Bathsheba and Solomon plot Solomon's elevation to the throne.
Composition
Textual history
1 and 2 Samuel were originally a single book, but the first Greek translation, produced in the centuries immediately before Christ, divided it into two; this was adopted by the Latin translation used in the early Christian church of the West, and finally introduced into Jewish bibles around the early 16th century CE.[6] The modern Hebrew text (called the Masoretic text) differs considerably from the Greek, and scholars are still working at finding the best solutions to the many problems this presents.[7]
The Deuteronomistic history
Although details remain disputed, the vast majority of recent studies agree with Martin Noth's thesis, published in 1943, that the book of Samuel was composed as part of the Deuteronomistic history, the books of Deuteronomy, Joshua, Judges, Samuel and Kings.[8] Noth thought the History was composed by a single individual, but this idea has been more or less given up and modern scholars argue for multiple authors active over a considerable period, culminating in the mid-6th century.[9] Further editing was apparently done even after that - the silver quarter-shekel which Saul's servant offers to Samuel in 1 Samuel 9 almost certainly fixes the date of this story in the Persian or Hellenistic periods.[10]
Sources
The 6th century authors/editors drew on earlier sources, including (but not limited to) an "ark narrative" (1 Samuel 4:1-7:1 and part of 2 Samuel 6), a "Saul cycle" (parts of 1 Samuel 9-11 and 13-14), the "history of David's rise" (1 Samuel 16:14-2 Samuel 5:10), and the "succession narrative" (2 Samuel 9-20 and 1 Kings 1-2).[11] The sources used to construct 1 & 2 Samuel are:[12]
- Call of Samuel or Youth of Samuel (1 Samuel 1-7): From Samuel's birth his career as Judge and prophet over Israel. This source includes the Eli narrative and part of the ark narrative.[13]
- Ark narrative (1 Samuel 4:1b-7:1 and 2 Samuel 6:1-20): the ark's capture by the Philistines in the time of Eli and its transfer to Jerusalem by David - opinion is divided over whether this is actually an independent unit.[14]
- Jerusalem source: a fairly brief source discussing David conquering Jerusalem from the Jebusites.
- 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 God 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 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 God on the eve of battle, Saul consults a medium at 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 apart.
- Monarchial source: a source with a pro-monarchial bias and covering many of the same details as the republican source. This source begins with the divinely appointed birth of Samuel. It then describes Saul as leading a war against the Ammonites, being chosen by the people to be king, and leading them against the Philistines. David is described as a shepherd boy arriving at the battlefield to aid his brothers, and is overheard by Saul, leading to David challenging Goliath and defeating the Philistines. David's warrior credentials lead to women falling in love with him, including Michal, Saul's daughter, who later acts to protect David against Saul. David eventually gains two new wives as a result of threatening to raid a village, and Michal is redistributed to another husband. At a later point, David finds himself seeking sanctuary amongst the Philistine army and facing the Israelites as an enemy. David is incensed that anyone should have killed Saul, even as an act of mercy, since Saul was anointed by Samuel, and has the individual responsible killed.
- Court History of David or Succession narrative (2 Samuel 9-20 and 1 Kings 1-2): a "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 God through the destruction of his own family,[15] and its purpose is to serve as an apology for the coronation of Bathsheba's son Solomon instead of his older brother Adonijah.[16]
- Redactions: additions by the redactor to harmonise the sources together; many of the uncertain passages may be part of this editing.
- Various: several short sources, none of which have much connection to each other, and are fairly independent of the rest of the text. Many are poems or pure lists.
The Hebrew text of Samuel is widely recognised[by whom?] to be heavily corrupted with errors (meaning that scribes, over the centuries, have introduced many mistakes while copying the original version), while in addition the Greek and Hebrew versions differ considerably; modern scholars are still working at finding the best solutions to the many problems this presents.
Themes
The Book of Samuel is a theological evaluation of kingship in general and of dynastic kingship and David in particular.[17] The main themes of the book are introduced in the opening poem (the "Song of Hannah"): (1), the sovereignty of Yahweh, God of Israel; (2), the reversal of human fortunes; and (3), kingship.[18] These themes are played out in the stories of the three main characters, Samuel, Saul and David.
Samuel
Samuel answers the description of the "prophet like Moses" predicted in Deuteronomy 18:15-22: like Moses, he has direct contact with Yahweh, the God of the Israelites, acts as a judge, and is a perfect leader who never makes mistakes.[19] Samuel's successful defence 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 Yahweh'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.[20]
Saul
Saul is the chosen one, a king appointed by Yahweh, God of Israel, and anointed by Samuel, Yahweh's prophet, and yet he is ultimately rejected.[21] Saul loses the chance to establish his dynasty and even to continue to reign through two faults: he carries out a sacrifice in place of Samuel (1 Samuel 13:8-14), and he fails to carry out genocide against the Amalekites as God has ordered (1 Samuel 15).[22] The Deuteronomist's negative view of Saul and desire to show David as the first real king of Israel has obscured Saul's real achievements.[23]
David
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.[24] 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.[25] As God's chosen king over Israel David is also the son of God ("I will be a father to him, and he shall be a son to me..." - 2 Samuel 7:14).[26] God enters into an eternal covenant (treaty) with David and his line, promising divine protection of the dynasty and of Jerusalem through all time.[27] The story can be compared to that of a 13th century Hittite king who was forced to take the throne after a lifetime of loyalty when his life was in danger: like David, he was assisted by his god, whose divine will decided the course of events.[28]
See also
- Biblical judges
- Midrash Shmuel (aggadah)
- The Bible and history
- History of ancient Israel and Judah
- Kingdom of Judah
- Kingdom of Israel (Samaria)
References
- ^ Gordon, p.18
- ^ Spieckerman, p.348
- ^ Jones, p.196
- ^ Jones, p.197
- ^ Knight (1995), p.62
- ^ Gordon, pp.19-20
- ^ Bergen, pp.25-27
- ^ Klein, p.317
- ^ Klein, pp.316-317
- ^ Auld, p.219
- ^ Knight (1991), p.853
- ^ Jones, pp.197-199
- ^ Soggin, pp.210-211
- ^ Eynikel, p.88
- ^ Soggin, pp.216-217
- ^ Klein, p.316
- ^ Klein, p.312
- ^ Tsumura, p.68
- ^ Beytenbrach, pp.53-55
- ^ Klein, p.317
- ^ Hertzberg, p.19
- ^ Klein, p.319
- ^ Schleffer, p.263
- ^ Dick, pp.3-4
- ^ Jones, p.198
- ^ Coogan, pp.216, 229-33.
- ^ Coogan, p.425
- ^ Jones, p.198
Bibliography
Translations of 1 and 2 Samuel
Commentaries on Samuel
- Auld, Graeme (2003). "1 & 2 Samuel". In James D. G. Dunn and John William Rogerson. Eerdmans Commentary on the Bible. Eerdmans. http://books.google.com.au/books?id=2Vo-11umIZQC&pg=PA213&lpg=PA213&dq=There+are+two+common+types+of+strategy+for+reading+the+books+of+Samuel#v=onepage&q=There%20are%20two%20common%20types%20of%20strategy%20for%20reading%20the%20books%20of%20Samuel&f=false.
- Bergen, David T. (1996). 1, 2 Samuel. B&H Publishing Group. http://books.google.com.au/books?id=eGT6fWsajqcC&pg=PA49&dq=I+%26+II+Samuel:+a+commentary+Gordon&cad=3#v=onepage&q=I%20%26%20II%20Samuel%3A%20a%20commentary%20Gordon&f=false.
- Gordon, Robert (1986). I & II Samuel, A Commentary. Paternoster Press. http://books.google.com.au/books?id=JMJ1ZAnswuUC&pg=PA338&lpg=PA338&dq=I+%26+II+Samuel:+a+commentary+Gordon#v=onepage&q&f=false.
- Hertzberg, Hans Wilhelm (1964, trans. from German 2nd edition 1960). I & II Samuel, A Commentary. Westminster John Knox Press. http://books.google.com.au/books?id=friNN7IdjOIC&pg=PA11&lpg=PA11&dq=I+%26+II+Samuel:+a+commentary+Hans+Wilhelm+Hertzberg#v=onepage&q&f=false.
- Tsumura, Hans Wilhelm (2007). The First book of Samuel. Eerdmans. http://books.google.com.au/books?id=iLKAlhLDkMwC&pg=PA103&lpg=PA103&dq=The+First+book+of+Samuel+Tsumura#v=onepage&q&f=false.
General
- Breytenbach, Andries (2000). "Who Is Behind The Samuel Narrative?". In Johannes Cornelis de Moor and H.F. Van Rooy. Past, present, future: the Deuteronomistic history and the prophets. Brill. http://books.google.com.au/books?id=uP22QHpnKq8C&pg=PA50&lpg=PA50&dq=Breytenbach+Who+is+behind+the+Samuel+narrative#v=onepage&q=Breytenbach%20Who%20is%20behind%20the%20Samuel%20narrative&f=false.
- Coogan, Michael D. (2009) A Brief Introduction to the Old Testament: the Hebrew Bible in its Context Oxford University Press
- Dick, Michael B (2004). "The History of "David's Rise to Power" and the Neo-Babylonian Succession Apologies". In Bernard Frank Batto and Kathryn L. Roberts. David and Zion: biblical studies in honor of J.J.M. Roberts. Eisenbrauns. http://books.google.com.au/books?id=Vlkb0cSBGlIC&pg=PA373&lpg=PA373&dq=David+and+Zion:+biblical+studies+in+honor+of+J.J.M.+Roberts#v=onepage&q&f=false.
- Eynikel, Erik (2000). "The Relation Between the Eli Narrative and the Ark Narratives". In Johannes Cornelis de Moor and H.F. Van Rooy. Past, present, future: the Deuteronomistic history and the prophets. Brill. http://books.google.com.au/books?id=uP22QHpnKq8C&pg=PA50&lpg=PA50&dq=Breytenbach+Who+is+behind+the+Samuel+narrative#v=onepage&q=Breytenbach%20Who%20is%20behind%20the%20Samuel%20narrative&f=false.
- Halpern, Baruch (2001). David's secret demons: messiah, murderer, traitor, king. Eerdmans. http://books.google.com/books?id=tn8PG4XfuBAC&pg=PA8&lpg=PA8&dq=David's+secret#v=onepage&q=lahmi+bethlehemite&f=false.
- Jones, Gwilym H (2001). "1 and 2 Samuel". In John Barton and John Muddiman. The Oxford Bible Commentary. Oxford University Press. http://books.google.com.au/books?id=wCRYl9Ikk6EC&pg=PA196&lpg=PA196&dq=Gwilym+Jones+1+and+2+Samuel#v=onepage&q=Gwilym%20Jones%201%20and%202%20Samuel&f=false.
- Klein, R.W. (2003). "Samuel, books of". In Bromiley, Geoffrey W. The international standard Bible encyclopedia. Eerdmans. http://books.google.com.au/books?id=6OJvO2jMCr8C&pg=PA314&lpg=PA314&dq=narrative+sources+books+of+samuel#v=onepage&q=narrative%20sources%20books%20of%20samuel&f=false.
- Knight, Douglas A (1995). "Deuteronomy and the Deuteronomists". In James Luther Mays, David L. Petersen and Kent Harold Richards. Old Testament Interpretation. T&T Clark. http://books.google.com.au/books?id=SNLN1nEEys0C&printsec=frontcover&dq=Old+Testament+Interpretation+Mays+Peterson+Richards#v=onepage&q&f=false.
- Knight, Douglas A (1991). "Sources". In Watson E. Mills, Roger Aubrey Bullard. Mercer Dictionary of the Bible. Mercer University Press. http://books.google.com.au/books?id=goq0VWw9rGIC&dq=Mercer+Bible+Dictionary&printsec=frontcover#v=onepage&q&f=false.
- Schleffer, Eben (2000). "Saving Saul from the Deuteronomist". In Johannes Cornelis de Moor and H.F. Van Rooy. Past, present, future: the Deuteronomistic history and the prophets. Brill. http://books.google.com.au/books?id=uP22QHpnKq8C&pg=PA50&lpg=PA50&dq=Breytenbach+Who+is+behind+the+Samuel+narrative#v=onepage&q=Breytenbach%20Who%20is%20behind%20the%20Samuel%20narrative&f=false.
- Soggin, Alberto (1987). Introduction to the Old Testament. Westminster John Knox Press. http://books.google.com.au/books?id=mqSNsKXnHQgC&pg=PA112&lpg=PA112&dq=Soggin+Introduction+to+the+Old+Testament#v=onepage&q&f=false.
- Spieckerman, Hermann (2001). "The Deuteronomistic History". In Leo G. Perdue. The Blackwell companion to the Hebrew Bible. Blackwell. http://books.google.com.au/books?id=41_0okLzQJkC&pg=PA337&lpg=PA337&dq=The+Deuteronomistic+History+Hermann+Spieckermann#v=onepage&q=The%20Deuteronomistic%20History%20Hermann%20Spieckermann&f=false.
- Van Seters, John (1997). In search of history: historiography in the ancient world and the origins of biblical history. Eisenbrauns. http://books.google.com.au/books?id=0-skPdXtewwC&pg=PA406&lpg=PA406&dq=Van+Seters+In+Search+of+History#v=onepage&q=Samuel&f=false.
- Walton, John H (2009). "The Deuteronomistic History". In Andrew E. Hill, John H. Walton. A Survey of the Old Testament. Zondervan. http://books.google.com.au/books?id=41_0okLzQJkC&pg=PA337&lpg=PA337&dq=The+Deuteronomistic+History+Hermann+Spieckermann#v=onepage&q=The%20Deuteronomistic%20History%20Hermann%20Spieckermann&f=false.
External links
| Books of Nevi'im (Hebrew Bible) |
|---|
| First Prophets |
| 1. Joshua |
| 2. Judges |
| 3. Samuel |
| 4. Kings |
| Later Prophets |
| 5. Isaiah |
| 6. Jeremiah |
| 7. Ezekiel |
| 8. 12 minor prophets |
 |
Wikisource has original text related to this article: |
|
Wikisource has original text related to this article: |
- שמואל א Shmuel Aleph - Samuel A (Hebrew - English at Mechon-Mamre.org)
- שמואל ב Shmuel Bet - Samuel B (Hebrew - English at Mechon-Mamre.org)
- Jewish translations
- 1 Samuel at Mechon-Mamre (Jewish Publication Society translation)
- 2 Samuel at Mechon-Mamre (Jewish Publication Society translation)
- Shmuel I - Samuel I (Judaica Press) translation [with Rashi's commentary] at Chabad.org
- Shmuel II - Samuel II (Judaica Press) translation [with Rashi's commentary] at Chabad.org
- Related articles
- Introduction to the book of 1 Samuel from the NIV Study Bible
- Introduction to the book of 2 Samuel from the NIV Study Bible
- 1 Samuel at BibleStudyTools.com
- 2 Samuel at BibleStudyTools.com
|
Books of Samuel
|
||
| Preceded by Judges |
Hebrew Bible | Succeeded by Kings |
| Preceded by Ruth |
Christian Old Testament |
|
|
|||||||||||||||||||||||||||||||||||||||
This entry is from Wikipedia, the leading user-contributed encyclopedia. It may not have been reviewed by professional editors (see full disclaimer)
Post a question - any question - to the WikiAnswers community:
Copyrights:
Encyclopedia of Judaism
The New Encyclopedia of Judaism. Copyright © 1989, 2002 by G.G. The Jerusalem Publishing House, Ltd. All rights reserved.
Read more
Bible Dictionary and Concordance
Illustrated Dictionary & Concordance of the Bible. Copyright © 1986 by G.G. The Jerusalem Publishing House, Ltd. All rights reserved.
Read more
Columbia Encyclopedia
The Columbia Electronic Encyclopedia, Sixth Edition Copyright © 2012, Columbia University Press. Licensed from Columbia University Press. All rights reserved. www.cc.columbia.edu/cu/cup/.
Read more
Random House Word Menu
© 2010 Write Brothers Inc. Word Menu is a registered trademark of the Estate of Stephen Glazier.
Write Brothers Inc.
All rights reserved.
Read more
