Books of Samuel

Books of the Hebrew Bible

Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth 1–2 Samuel 1–2 Kings 1–2 Chronicles Ezra Nehemiah Esther Job Psalms Proverbs Ecclesiastes Song of Solomon (Song of Songs) Isaiah Jeremiah Lamentations Ezekiel Daniel other Minor Prophets

Tanakh Torah | Nevi'im | Ketuvim Books of Nevi'im
First Prophets
1. Joshua
2. Judges
3. Samuel
4. Kings
Later Prophets
5. Isaiah
6. Jeremiah
7. Ezekiel
8. 12 minor prophets Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi

The Books of Samuel (Hebrew: Sefer Sh'muel ספר שמואל), are part of the Tanakh (part of Judaism's Hebrew Bible) and also of the Old Testament (of Christianity). The work was originally written in Hebrew, and the Book(s) of Samuel originally formed a single text, as they are often considered today in Hebrew bibles.

Together with what is now referred to as the Book(s) of Kings, the translators who created the Greek Septuagint divided the text into four books, which they named the Books of the Kingdoms. In the Latin Vulgate version, these then became the Books of the Kings, thus 1 and 2 Samuel were referred to as 1 and 2 Kings, with 3 and 4 Kings being what are called 1 and 2 Kings by the King James Bible and its successors.

The contents of the books

The two books can be essentially broken down into five parts:

• The period of Yahweh's rejection of Eli, Samuel's birth, and his subsequent leadership of Israel (1 Samuel 1:1-7:17)
• Samuel's interaction with Saul and the early kingship of Saul (1 Samuel 8:1-15:35)
• Saul's later kingship and interaction with David (1 Samuel 16:1-2 Samuel 1:27)
• David's reign, the civil war Ishrael, the intrigues of David's family, and the rebellions he suffers (2 Samuel 2:1-20:22)
• An appendix of material concerning David in no particular order, and out of sequence with the rest of the text (2 Samuel 22:1-24:25)

The story weaves the saga's of three separate leaders together, sometimes leaving of one tale to tell another. In addition, there is evidence of several sources at work even in telling, for example, the story of Saul's emergence as king. In addition to combining the stories of Samuel, Saul, and David, the editors have on occasion inserted their own theological viewpoints, some strongly opposed to the institution of kingship, others favoring it as a divinely ordained office.

The conclusion of the story begun in the Books of Samuel actually appears in 1 Kings 1-2, concerning Solomon's enthronement and his enacting a final revenge David's perceived enemies. While time period and general subject matter of the Book(s) of Samuel is also covered by the narrative in the Books of Chronicles. However this material is less detailed, and much of the material embarrassing to David, such as the account of his affair with Bathsheba, the civil war with Ish-bosheth, and the rebellion of Absalom are ommitted.

Samuel's birth and ministry

File:Hannah-brings-her-boy-to-eli.jpg

Hanna brings Samuel to Eli.

• Story of Hannah (1 Samuel 1)—Hannah, the wife of Elkanah, is childless. She makes makes a pilgirmage to Shiloh, where she vows that if she has a son, he will be dedicated to Yahweh Nazarite. The priest of Shiloh, Eli, blesses her, and the child Samuel is soon born. In The Song of Hannah (1 Samuel 2:1-10), Hannah pronounces a poem concerning Yahweh's magnificence that has strong similarities to the later Magnificat of Mary. After weaning Samuel she takes him to Eli at Shiloh to be raised there, visiting only once a year.

• Eli and his sons(1 Samuel 2)—Eli's sons, Hophni and Phinehas, are also priests at Shiloh, but they abuse their position for personal gain. A man of God comes to Eli and tells him that because he has failed to prevent his sons from misusing their holy offices, Yahweh has revoked his promise of perpetual priesthood for his family. Eli's sons will die on the same day. God will raise up a new priest, "who will do according to what is in my heart and mind." Unlike Eli's, this priest's house will be "firmly established."

• The Call of Samuel (1 Samuel 3)—The boy Samuel hears God's voice in the night and confuses it for Eli's. The old priest teaches him how to respond to God's call and receive His message. The prophecy that Samuel makes, however is a dire one: Eli's lineage will indeed perish, for "The guilt of Eli's house will never be atoned for by sacrifice or offering." Samuels grows and develops a powerful reputation "from Dan to Beersheba" because of the revelations give to him at Shiloh by Yahweh.

• The Philistine capture of the Ark (1 Samuel 4)—The Israelites attack the Philistines at Aphek but are defeated, losing 4,000 men. They decide to gain God's support by bringing the Ark of the Covenant from Shiloh as their battle standard. Nevertheless, when the Philistines attack the Israelite camp at Ebenezer they prevail and capture the Ark, taking it to their temple to Dagon. During the battle, Hophni and Phinehas, attending the Ark, are slain. In Shiloh, Eli hears the news of the battle and falls over in his chair, breaking his neck and dying. His daughter-in law, Phinehas' wife, goes into labor premature and dies after giving birth to a son named Ichabod (without glory).

Samuel calls upon God at Mizpah.

• The Ark among the Philistines(1 Samuel 5-6)—The Philistines take the Ark to Ashdod and place it in the temple of Dagon. The next morning, the statue of Dagon is found prostrate before it. The Philistine set it upright but the morning after, it is found broken into pieces. Ashdod falls victim to a plague. The ark is next sent Gath and then to Ekron, both of which fall victim to the plague. On the advice of the priest and diviners, the Philistines determine that the plauge is no accident and decide to put the Ark on a cow-driven cart, and send it off, driverless, toward Israelite territory. It arrives at Beth Shemesh and the locals celebrate. Yahweh, however, kills 70 of the Israelites for daring to look into the sacred vessel. The men of Beht Shemesh ask the people of Kiriath-Jearim to collect the ark, which they do, taking it to the house of Abinadab, where it remained for 20 years.

• The battle of Ebenezer (1 Samuel 7). Samuel calls the Israelites to repentance and intercedes for the nation at Mizpah. The Philistines attack, but Samuel appeals to Yahweh, and so the Philistines are decisively beaten. Samuel sets up a stone pillar at Ebenezer in memory. The Israelites then recapture the towns and villages between the Philistine stronghold of Ekron and Gath. Thus freed from conerns to the west, the Israelites are also able to make peace with the Amorites to the east.

The rise of Saul

Samuel blesses Saul at the high place near Zuph.

• The appointment of Saul (1 Samuel 8-10)—In Samuel's old age, he appoints his sons, Joel and Abijah, as judges at Beersheba. Much like Eli's sons, however, but they don't follow their father's example. The people clamour for a king. God begrudgingly accedes to their wish, commands Samuel to comply. Meanwhile, the Benjaminie Saul, who is tall handsome, is searching for his father's when his search takes him to Zuph. He seeks out the local "seer" who lives there, who turns out to be Samuel. The two eat a sacrificial meal together at the high place. Samuel realizes that Saul is the man that Yahweh has chosen to be king, and the next day, Samuel anoints him. On the way home, Saul meets a band of esctatic prophets descending from the high place at Gibeah by musical instruments. Infected by their music and dancing, and "the Spirit of God came upon him in power." This leads to the slogan: Is Saul also among the Prophets?

• Saul becomes king(1 Samuel 10)—In what may be a second version of the story of Saul's identification by Samuel, the Israelites gather at Mizpah to where Samuel delivers a sermon preparing the people for the kingship. He is clearly unhappy about the situation, and sees their demand for a king as a rejection of God's leadership. In this story, Saul is not identified by Samuel, but is chosen by lot. Saul, hiding himself in the baggage, seems an unlikely choice except for his height. The people duly shout "Long live the king!" but there is also evidence of division as some in the congregation doubt Saul's abilities. After the cermonies, nothing much seems to have changed; and everyone including Saul simply returns home and lives as before.

• Saul rescuse Jabesh-gilead (1 Samuel 11)—The third story of Saul's rise to kingship follows the typical pattern of the Book of Judges, in which a tribal hero emerges through military victory. Saul is home plowing his fields when Nahash, an Ammonite, lays siege to Jabesh-gilead. Hearing of their plight Saul slaughters his oxen and sends the pieces to each of the Israelite tribes, calling on them join him in an attack on Nahash. Saul consequently gathers an army and attacks the Ammonites of Nahash, obliterating its army. The people take this as evidence of Saul's ability to lead, and so consequently they are told by Samuel to confirm him as king at the sacred high place of Gilgal, which they do.

Saul's fall from grace

• Saul's rejection at Gilgal (1 Samuel 12-14)—Samuel gives his "farewell speech" confirming the third version of Saul's kingship as the result of the Ammonite threat. The Philistines assemble for a major battle, and Saul wait at Gilgal in accordance with Samuel's instructions for seven days. When his troops begin to desert, Saul offers a sacrifice. Samuel turns up and castigates Saul for not waiting, telling him that as a result his kingdom will not will last.Jonathan emerges as a successful battle leader with strong popular support among the troops. It seems God has not abandoned Saul altogether, as he and Jonathan put the Philistines to flight.

• Saul and the Amalekites.(1 Samuel 15)—Samuel seems to change his mind about Saul and conveys a message from God commanding Saul to exterminate theAmalekite. Saul wins a major battle against them killing all the Amalekite men, women and children but does not slaughter the choicest animals, and captures the king, Agag, alive. Saul also erects a victory monument at Mount Carmel, but Samuel berates him for not carrying out the mass extermination completely. Saul repents, pleading that it was merely his intention to offer the animals as a sacrifice to Yahweh, and begs Samuel to stay with him. Samuel refuses and leaves, but Saul grabs at him, tearing part of Samuel's mantle. Samuel declares that Saul's kingdom will likewise be torn from him and given to another. However, Samuel agrees to accompany Saul back to Gilgal, where Samuel kills Agag himself, by hacking him into pieces. Samuel and Saul then part company permanently.

The emergence of David

• David's rise from obscurity (1 Samuel 16-17)—Samuel is told by God to go to Bethlehem, to find a replacement for Saul. The he anoints David, a shepherd and youngest son of Jesse. Yahweh send and evil spirit to torment Saul, so Saul's servants try to find a harpist to sooth his temper. David is thus brought to court and becomes Saul's armor-bearer. The Philistines rally against Israel, putting forth the giant Goliath of Gath as their champion. David, who is bringing provisions to his brothers in Israel's army, speaks against Goliath to his brothers, and Saul overhears him. David persuades the reluctant Saul to let him challenge Goliath. David kills Goliath with a single stone from a sling and cuts of his head with the giant's own sword. The fleeing Philistines are slaughtered by the Israelites all the way back to Gath.

• David in Saul's court (1 Samuel 18-20) - Jonathan befriends David, who becomes known as a promising military commander. Women sing David's praises: "Saul his killed his thousands, and David his tens of thousands." Saul grows jealous of David. Seeking to send the young upstart to his death, Saul offers his daughter Michal to him in exchange for 100 foreskins of the Philistines. David, with the aid of his fighting men, foils this plan by returning with double this number, and so weds Michal. Saul, however now overtly seeks David's life. Both Michal and Jonathan refuse to cooperate with their father's plans however, and thus David is spared through their help on several occasions.

• The story of Ahimelech (1 Samuel 21-22) David flees to Ahimelech, priest of Nob, who aids him by giving him sanctified bread as well as the sword of Goliath. Saul's henchman, Doeg the Edomite, however, witnesses this and informs Saul. Saul confonts Ahimilech and orders Doeg to slay him together with 85 priests. Only Ahimelech's son, Abiathar, escapes to tell David.

• Saul's pursuit of David (1 Samuel 22-23) David has fled to the cave of Adullam, where he amasses a band of outlaws like himself. He leaves his parents in the care of the king of Moab. The prophet Gad tells him to flee, so David moves to the forest of Hereth. David recues the people ofKeilah from the Philistines, but Saul hears of it and sets out against him. Saul chases David into a gorge, but is forced to break off pursuit when the Philistines invade elsewhere and he must fight them.

• David's reconciliation with Saul (1 Samuel 24-25, 26). David hides in the caves near Engedi, and Saul pursues him. Saul enters the cave where David hides, and David sneaks up on him and cuts off the end of his mantle while the king is "relieving himself." David shows himself and convinces Saul that he isn't a threat. Samuel meanwhile, dies and is buried, mourned by "all Israel." A second version of the above story is given in which David is hiding at Hachilah. Saul searches for him, but David sneaks into camp at night and steals his spear. David leaves the camp and calls out to Saul, once again seeming to convince the king that he is no threat.

• Abigail (1 Samuel 25)—David's men seek hospitality from Nabal, who owns property in Carmel, but Nabal is miserly and refuses. Angered, David prepares to slaughter Nabal and his clan. However, Nabal's clever and pretty wife, Abigail, brings David provisions, urging him not to take vengeance, prophecy great things for him, and convincing him to relent. Nabal is soon after struck dead by Yahweh and Abigail becomes David's wife. David also marries Ahinoam of Jezreel. Meanwhile, Michal, his original wife, is transferred by Saul to another man.

• A vassal of Achish (1 Samuel 21:10-16, 27-28 and 29:1-11)—David offers his services a a merceny to the Philistine king Philistine king of Gath, Achish. David is careful not to attack Israelite settlements, but convinces Achish otherwise. Achish trusts him implicitly, and so requests that David join him in a major attack on Jezreel, against the army of Saul. The Philistines encamp against the Israelites, but some of Achish's captains are uneasy about David's presence. Achish reluctantly agrees to bar David from the fight.

The end of Saul

• The Witch of Endor (1 Samuel 28)—Saul sees the Philistines massing against him, and is disheartened. He tries to consult God for advice but receives no reply. Although he banned necromancy disguises himself and goes to a medium at Endor. He asks her to bring up the spirit of Samuel from the dead, which she does. The ghost of Samuel admonishes Saul for disturbing him and tells him again that because of Saul's failure to destroy all of the Amalekites and their cattele, God will by no means support him. Saul is deeply shaken.

• The story of Ziklag (1 Samuel 30) Ziklag, the town given to David by the Philistine king, is burnt to the ground by the Amalekites, who seem to have survived Saul's at genocide after all. They however, do not slaughter the women and children of the settlement, taking them, including David's wives, captive instead. David and his men set off in pursuit. David slaughters all but 400 of the raiders and recovers his property and wives. He also gains substantial extra spoil, which he shares with his followers, sening a portion to the elders of each of Judah's cities.

• The death of Saul and Jonathan (1 Samuel 31:1-2 Samuel 1:27) - the Philistines attack the Israelites at Gilboa, and kill Jonathan and inflict a mortal wound on Saul. Saul asks his armour bearer to finish him off. His armour bearer refuses so Saul falls on his own sword. The armour bearer then kills himself. The Philistines cut the bodies into pieces, displaying them on the wall of Bethshan, though the inhabitants of Jabesh-gilead later rescue the bodies, cremating them and burying the bones under a tamarisk tree. An Amalekite comes to David and tells him that Saul and Jonathan are dead, and that Saul was mortally wounded and asked him to finish him, so he did so. David is incensed and orders the Amalekite to be killed, delivering a eulogy about Jonathan and Saul, which is recorded in the Book of Jasher.

The period of David's reign involves

• The story of Ishbaal (2 Samuel 2:1-3:1, 3:6-4:3, and 4:5-5:5) David is anointed king in Hebron, but only over Judah. Saul's son, Ishbaal, is taken by Abner to Mahanaim and appointed king of Israel. The two sides meet at Gibeon and stage some form of activity between 12 men on each side, thrusting swords into their opponents, hence the place became known as Helkath-hazzurim (field of sides). After a fierce battle, David's side wins. Asahel, brother of Joab, David's commander, sets out after Abner, but Abner twice tells him to stop, but since he doesn't listen, Abner thrusts his javelin into Asahel, who dies. Joab continues the chase as far as Ammah, where Abner warns him to stop to avoid more bad blood, so Joab stops the pursuit. However, there was a war between the two groups that lasted for ages with David's side gradually winning. Abner is intimate with Rizpah, one of Saul's concubines, angering Ishbaal. Abner decides to change sides, and brings Michal back to David, sending Paltiel, her other husband, back home weeping. Abner persuades the elders of Israel to change to David's side as well. When Abner arrives in David's court, Joab secretly follows him, and stabs him in revenge for killing his brother. David however curses Joab for this, and sings a eulogy to Abner. Ishbaal is killed in his sleep by his own leaders, the sons of Rimmon, who cut off his head and take it to David, but David has them killed for killing a king. David is anointed King of Israel in Hebron.

• A list of the sons of David (2 Samuel 3:2-5 and 5:13-16) - During Ishbaal's rebellion, David has some children. Later, David takes more concubines and has further children.

• The conquest of Jerusalem (2 Samuel 5:6-12, and 5:17-7:29) - David sets out for Jerusalem, and manages to take the stronghold of Zion. Since he was told by the Jebusites that the blind and the lame would turn him away, he makes the blind and the lame his personal enemy. David instructs his people to attack the Jebusites via the water shaft. Hiram, king of Tyre, sends master craftsmen to David to build him a palace, and David also builds up the area surrounding it. The Philistines attack, overrunning the valley of Rephaim, but he defeats them at a place that becomes known as Baal-perazim (lord of scatterings). The second attack by the Philistines is defeated when David approaches via the rear, and they are routed. David then requests the Ark be moved to Jerusalem, but when it reaches Nodan it is unsteady, and Uzzah puts his hand on it to steady it, but is struck dead for this by Yahweh. David becomes more cautious and leaves the ark with Obed-edom for three months, though noting Obed-edom's subsequent good fortune, brings the Ark to Zion. David joins the subsequent celebrations, but is castigated for doing so by Michal, who accuses him of exposing himself, and hence Michal is made permanently infertile by Yahweh. David asks Nathan whether the Ark should be housed in grander settings, but Nathan tells him that where it is fine for the moment and prophecies that one of David's sons will be the one to build a new home for it.

• The story of David's vassal states (2 Samuel 8:1-15) - David attacks the Philistines, taking their methegammah (literally bridle of the cubit though many translations render this as chief cities). David also defeats Moab and executes a proportion (either ⅓ or ⅔) of their entire population, making Moab a vassal. David then defeats Hadadezer, and though the Aramaeans come to Hadadezer's aid, David slaughters them, making the Aramaeans vassals. King Toi of Hamath, Hadadezer's enemy, congratulates David and adds to his spoils of precious metals. On his return (from an unspecified location), David becomes famous for slaughtering 18,000 Edomites, whereupon Edom becomes a vassal state.

• A list of officers in David's court (2 Samuel 8:16-18, and 20:23-26) - A list of officers in David's court is given on two occasions. The list includes the head of the army, chancellor (Jehoshaphat), master of the slaves, and commander of foreign troops, as well as the two priests - Zadok and Abiathar, David's personal priest - Ira the Jairite, and the name of a scribe - Shawsha.

• The story of the mercenaries of the Ammonites (2 Samuel 10:1-19) - The king of the Ammonites dies, and is succeeded by Hanun, so, reflecting the prior king's kindness to David, David sends messengers to Hanun to give his condolences. However, they are interpreted by Hanun as spies, so he has the base of their beards cut off, and the base of their garments below their buttocks, giving them a Babylonian appearance. When they return, David tells them to wait in Jericho until their beards grow. The Ammonites then prepare for war, and hire a mercenary army from Aram, Tob, and Maacah, but it doesn't reach the Ammonites before David's army are too close. Joab splits David's army into two groups, one to attack the Aramaeans, and one to attack the Ammonites. The Aramaeans flee before David's army, and so the Ammonites, now without help, withdraw. Hadadezer hires Aramaeans that live beyond the Euphrates, and they attack the Israelites at Helam. Shobach, Hadadezer's general, is defeated and killed, and so Hadadezer's vassal states decide to become David's vassals instead.

• The story of Bathsheba (11:1-12:31) David sends his army to besiege Rabbah. From his rooftop, he spots a pretty woman, and later finds out that she is Bathsheba, the wife of Uriah, Joab's armour bearer. David has relations with her, and she becomes pregnant, so he orders Uriah to be placed in the heaviest part of the fighting, and for the army to draw back from him. Uriah is consequently killed by an archer, and David marries Bathsheba. Nathan, a prophet, tells David a parable, asking him for an analysis. When Nathan reveals that the parable describes his actions over Uriah, David realises that by his analysis he has condemned himself. Nathan tells him that the house of David will be cursed with always falling victim to the sword. More directly, Bathsheba's child dies as punishment. David has relations with her again, and she has a son that she names Solomon, but Nathan names Jedediah. Joab finally captures Rabbah and the bejewelled crown of Milcom is taken and given to David for his own head.

• The rape of Tamar (13:1-14:33). David's son, Amnon, becomes lovesick for his half-sister, Tamar. His cousin advises him to feign illness and have Tamar be his sick nurse, which he does. Persuading Tamar to feed him at his bedside, Amnon rapes her. Tamar complains to her brother, Absalom, but as Amnon is his eldest son, David won't do anything. Absalom holds a party and invites all the princes, and Amnon is sent there on David's behalf. When Amnon becomes drunk, he is killed by Absalom's servants, under the order of Absalom. The princes flee back to David, and Absalom flees to the king of Geshur. Over time, David becomes reconciled to Amnon, and so Joab hatches a plan. Joab gets a woman to visit David and feign sorrow about a situation that mirrors that of David, tricking him into acknowledging that Absalom should be brought back and not harmed. When Absalom is brought back, David orders him to remain in his own home, but Absalom keeps asking Joab to see David. Joab doesn't respond so Absalom sets Joab's field on fire, and when Joab turns up, persuades him to let him see David, who becomes reconciled to Absalom.

• The rebellion of Absalom (15:1-37, 16:5-19:24, and 19:32-41) - Absalom builds up a gradual following, eventually having enough supporters that he plans a coup against David. An informant tells David, who tells his supporters to flee Jerusalem to the Mount of Olives. At the Mount of Olives, David tells his foreign mercenaries to go back to Jerusalem as they owe no allegiance, but they insist on going with David. David also sends back Zadok and Abiathar, the priests, and his friend, Hushai, to act as an informant. A man, Shimei, throws stones at David and curses him, so Abishai asks David to kill Shimei, but David won't let him, claiming that Yahweh has made Shimei do this. On the advice of Ahithophel, Absalom has relations with David's concubines, on his roof, so that the whole nation can see his contempt for David. After receiving counsel from both Ahithophel and Hushai, Absalom chooses Hushai's plan to send all Israel to attack David over Ahithophel's, so Ahithophel commits suicide in shame. Hushai sends word to David of the plan via spies hidden in a cistern at En-rogel. Absalom sends his army across the Jordan, and David prepares his own troops, asking that Absalom be treated gently. A huge battle erupts between the armies in the forests near Mahanaim, but while riding on his mule, Absalom gets caught in a tree by his hair, and is stuck hanging there. Although the first people from David's side to discover Absalom like this refuse to harm him, owing to David's request, Joab has no such qualms and kills Absalom. David becomes extremely upset, but pulls himself together and returns victorious to Jerusalem, accompanied by Judah.

• The story of Meribbaal (2 Samuel 4:4, 9:1-13, 16:1-4, and 19:25-31) - Jonathan had a son named Meribbaal, who was 5 when Jonathan and Saul were killed. When she heard the news of this, Meribaal's nurse took him and fled, but he fell and became crippled. In memory of Jonathan, David shows Meribbaal kindness, gives him Saul's lands, and lets him dine at David's table. He also tells Ziba, a servant of Saul, that Ziba, and his family, must now serve Meribbaal. During Absalom's revolt, Meribbaal remained in Jerusalem, Ziba telling David that this was because Meribbaal hoped that the people of Israel would restore him to his father's throne. Meribbaal doesn't wash his feet, or his clothes, or even trim his moustache, until David returns to the throne in Jerusalem. On meeting David, Meribbaal tells him that Ziba was lying about his motive for remaining, and reminds David that Meribbaal is lame. David doesn't care, and orders Meribbaal to split his property with Ziba.

• The Rebellion of Sheba (2 Samuel 19:42-20:22) - The people of Israel feel slighted that those of Judah were preferred by David to accompany him back to the throne, so a war of words breaks out between them. A man named Sheba sounds a horn rallying the people of Israel to him. David asks Amasa to summon the people of Judah to him, and go after Sheba. At the great stone in Gibeon, Amasa meets Joab and them, and while asking how he is, Joab stabs Amasa to death, and drag the body to the side of the road. Joab leads the amassed army of Judah against Sheba who has amassed his own army of Israel at Abel Beth-maachah. Joab lays siege to the town, but a wise woman tells Joab of an ancient expression and that Joab is effectively trying to destroy Yahweh's inheritance. Joab tells her they are only after Sheba, so she gets the townspeople to cut off Sheba's head and throw it over the wall to Joab. Joab then returns to Jerusalem and the rebellion ends.

The appendix contains a fairly unorganised miscellany of information

• Gibeon avenged' (2 Samuel 21:1-14) - A famine arises which David blames on Saul having put many of the Gibeonites to death. David asks the Gibeonites what he should do as atonement, and they ask to dismember seven men from among Saul's descendants on Yahweh's mountain. David gives seven of Sauls descendants to them, and they are dismembered. Rizpah, the mother of two of them, uses a sackcloth to protect the remains from scavengers, and so David collects the bones of Saul, Jonathon, and those of the seven, and buries them at the tomb of Kish. The famine consequently ends.

• The Rephaim (2 Samuel 21:15-22) There are four battles against the Philistines, in each one a Rephaim being killed. Goliath (specified as the "brother of Goliath" in 1 Chronicles 20:5) is one of these, and is killed by Elhanan.

• The Song of David (2 Samuel 22) - a psalm, which also constitutes Psalm 18, with minor variations, and involves an obscure reference to leaping over a wall, and another to Yahweh riding a Cherub.

• The Last words of David (2 Samuel 23:1-7) - an enigmatic poem purporting to be David's last words, but lacking context, ending abruptly, and occurring some way before David's death.

• The Exploits of the Three and the Thirty (2 Samuel 23:8-24a) - Several warriors of David are listed, with a gloss covering some of their deeds. A significance is attached to the Thirty and the Three, all the warriors being in at least one of these groups, with the Three being the more significant. The last part of the text is presumed lost, since after naming Ashahel it abruptly breaks off.

• The The Thirty (2 Samuel 23:24b-39) - a list of the Thirty. Despite the name of the group, 37 people are listed, and it is made explicit that there are 37. As 23:23-24 is ...David put him in command of his bodyguard. Ashahel, brother of Joab. Among the thirty....., the middle of verse 23:24 (between the words Joab and Among) is generally presumed to have been lost.

• The Census of David (2 Samuel 24:1-25). Yahweh becomes angry with the people and Satan tempts David to order a census (this story is also told in 1 Chronicles 21:1ff,). The census makes Yahweh angry, so Gad, the prophet, tells David that Yahweh has given David 3 options of punishment . David chooses the pestilence option, and so an angel duly goes out and starts killing people. When the angel approaches Jerusalem, Yahweh commands the angel to stop. David buys the land where the angel halted from its owner, Araunah, and builds an altar upon it.

Authorship

Traditionally, the authors of the books of Samuel have been held to be Samuel, Gad, and Nathan. Samuel is believed to have penned the first twenty-four chapters of the first book. Gad, the companion of David (1 Sam. 22:5), is believed to have continued the history thus commenced; and Nathan is believed to have completed it, probably arranging the whole in the form in which we now have it (1 Chronicles 29:29).

However, this theory is not supported by most modern scholars, who consider that the text is clearly not the work of men contemporary with the events chronicled. Even the Book of Chronicles explicitly refers to multiple source texts for the information, naming several. Roughly in the order they are believed to have been created historically, the sources that modern scholarship considers to have been interlaced to construct 1 & 2 Samuel are:

• Jerusalem source: a fairly brief source briefly 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, Jonathon, takes a shine to David, which many 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 find himself consulting the Witch of 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 Jonathon, tearing his clothes apart.
• court history of David a very continuous source covering the history of David's kingship, and believed to be the source going by this name in the Book of Chronicles. This source continuously describes Israel and Judah as two separate kingdoms, with David originally being king of Judah only. David conquers Israel, but Israel rebels under Absalom, identified as David's son, and David is forced into exile. Israel's forces attack David while he is in exile, but he wins, and Judah accompanies him back to Jerusalem. Israel makes another rebellion, but David lays siege to a city housing the leader, and wins.
• sanctuaries source: a short source which interrupts the narrative in order to recount an episode concerning the capture of the Ark by the Philistines, and their subsequent voluntary return of it. The source demonstrates a bias toward the viewpoint of the Kingdom of Israel.
• 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 (many scholars think it originally referred to Saul, see below). It then describes Saul as leading a war against the Ammonites and hence being chosen by the people to be a king, 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.
• redactions: additions by the redactor to harmonise the sources together; many of the uncertain passages may be part of this
• 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 relationship between these sources is uncertain, though it is generally agreed that many of the various shorter sources were embedded into the larger ones before these were in turn redacted together. Though a slim majority of scholars disagree, many academics have proposed that several of the sources are continuations of others, such as the Jerusalem source, and royal source being in some way continuous with one another, and the prophetic source and sanctuaries source being likewise continuous with each other. Some, most recently Richard Elliott Friedman, have proposed that the sources were originally parts of the same texts as the Elohist, Yahwist, and possibly Priestly, sources of the Torah, with the court history of David being considered part of the Yahwist text. What is definitely considered likely is that the deuteronomist is the one which redacted together these sources into the Books of Samuel.

Currently, the verses attributed to these sources are:

• Jerusalem source: 2 Samuel 5:6-16, 6:9-20
• republican source: 1 Samuel 9:1-10:16, 11:1-11, 11:15, 13:1-14:52, 16:14-23, 18:6-11, 18:20-27, 19:11-21:1, 21:11-16, 25:1b-25:43, 28:3-25, 31:1-13, 2 Samuel 1:1-5, 1:8-12, 2:1-3:1, 3:6-33a, 3:34b-5:2, 5:17-25, 21:15-22
• court history of David: 2 Samuel 9:1-20:26, 1 Kings 1:1-2:46
• sanctuaries source: 1 Samuel 4:1-7:1
• monarchial source: 1 Samuel 1:1-3:21, 8:1-22. 10:17-24, 17:1-18:5, 18:12-19, 18:28-19:10, 21:2-10, 22:1-23, 26:1-28:2, 29:1-30:31, 2 Samuel 1:6-7, 1:13-16
• redactions: 1 Samuel 2:27-36, 7:2b-16, 11:12-14, 12:1-25, 15:1-35, 2 Samuel 7:1-29
• various: 2 Samuel 1:17-27; 3:2-5; 3:33b-34a; 22:1-51; 23:1-7; 23:8-24a; 23:24b-39; 24:1-25
• uncertain: 1 Samuel 7:2a, 7:17, 10:25-27, 16:1-13, 23:1-25:1a, 2 Samuel 6:1-8, 6:21-23, 8:1-18, 21:1-14

Within these, there are sometimes what appear to be very minor redactions. For example, 1 Samuel 1:20 explains that Samuel is so called because his mother had asked Yahweh for him; however Samuel means name of God, and it is Saul that means asked; this has suggested to many biblical critics that the narrative originally concerned Saul at this point, a later editor substituting Samuel's name. There are also several points in the masoretic text that appear more obviously corrupted in comparison to the septuagint version.

Tribes and peoples

Although most traditional interpretations of Jewish history view the Israelites as the ancestors of both the Kingdom of Israel and that of Judah, which arose only after David's rule, and Hebrews as an alternative name for them, the text makes a strong distinction between Hebrews, Judahites, and Israelites:

• Israelites consistently refers to Saul's forces. It also is used to refer to the supporters of the rebellions against David's reign, in contrast to his supportes.
• Judahites consistently refers to David's supporters during the rebellions against his rule, in contrast to the rebels.
• Hebrews is consistently used to designate a group that are separate and distinct to the Israelites and Judahites, and who sometimes take the side of the Philistines against those of Israel and Judah. It is weakly associated with Jonathan initially, and then more strongly with David's band of outlaws.

An additional curiosity is that none of the three terms are ever described as representing groups which were ever part of one another, suggesting that Israel, Judah, and the Hebrews, had always been three distinct groups, rather than divisions that arose from a once united peoples.

When referring to the northern tribes of Israel, Gilead and Jezreel are listed amongst three other tribes, rather than being treated strictly as locations. In accordance with evidence of this kind elsewhere, all attributed by scholars to the earliest sources, such as in the Song of Deborah, some scholars have concluded that the tribal system wasn't rigidly the 12 tribes now referred to as the tribes of Israel, but actually evolved over a period of time. The different tribal structures being visible by virtue of the different dates of sources hypothesised under textual criticism. The four following aspects are usually amongst such proposals:

• Gilead, Jezreel, and Joseph were originally three tribes in the confederation
• Jezreel later split into Zebulon and Issachar
• Gilead later split into Machir, Gad, and Reuben
• Machir later merged with part of Joseph to form Manasseh, while the other part split off to become Ephraim

Trivia

Samuel himself does not appear in the Second Book of Samuel.

In Islam

The Qur'an also contains elements of the books of Samuel. The stories of David and Goliath and the appointment of King Saul are told (see Similarities between the Bible and the Qur'an).

External links

Wikisource has original text related to this article:

1 Samuel

Wikisource has original text related to this article:

2 Samuel

• Masoretic text:
  • 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
• Christian translations:
  • Online Bible at GospelHall.org
  • 1 Samuel at BibleFu (King James Version)
  • 2 Samuel at The Great Books (King James Version)

• Related articles:
  • Books of Samuel article (Jewish Encyclopedia)

This entry incorporates text from the public domain Easton's Bible Dictionary, originally published in 1897.

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