Journal articles: 'Bible Samuel'

1

Ackerley, C. J. "Samuel Beckett and the Bible: A Guide." Journal of Beckett Studies 9, no. 1 (January 1999): 53–126. http://dx.doi.org/10.3366/jobs.1999.9.1.4.

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Brown, S. Kent. "The Prophetic Laments of Samuel the Lamanite." Journal of Book of Mormon Studies (1992-2007) 1, no. 1 (October 1, 1992): 163–80. http://dx.doi.org/10.2307/44758626.

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Abstract The wide-ranging sermon of Samuel the Lamanite, spoken from the top of the city wall of Zarahemla, exhibits poetic features in a censuring passage, features that bear similarities to laments found in the Bible, most notably in the Psalms. Like the laments in the Bible, those in Samuel’s speech show contacts with worship. In distinction to the biblical laments, but like the Thanksgiving Hymns of the Dead Sea Scrolls, the poetic pieces in Samuel’s sermon exhibit a set of prophecies that find fulfillment in later periods, including the days of Mormon, the compiler and editor of the Book of Mormon.

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Heller, Roy L. "1 Samuel (Brazos Theological Commentary on the Bible)." Theology Today 69, no. 2 (June 2012): 232–34. http://dx.doi.org/10.1177/0040573612443327a.

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Wearne, Gareth J. "Reading Samuel as Folklore: 1 Samuel 23.19–24.22 and 26.1-25, a Case Study." Journal for the Study of the Old Testament 41, no. 3 (March 2017): 337–54. http://dx.doi.org/10.1177/0309089216661167.

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Studies of the oral background to the Hebrew Bible have long been preoccupied with the search for an ancient Hebrew epic. But the fact that many stories are written in narrative prose means they resist attempts to make them conform to expectations of poetic and formulaic composition. The present study takes a different point of departure. Adapting Lauri Honko's cognitive and performative theories of ‘mental texts’, it argues for the existence of cycles of oral folk-narratives in ancient Israel. The parallel stories in which David spares the life of Saul in 1 Sam. 23.19–24.22 and 26.1-25 are used as a case study to test the explanatory power of the model.

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Yoo, Yoon Jong. "The Shema (Deut 6:4-5) in the Story of Samuel (1 Samuel 1-15)." Expository Times 123, no. 3 (November 14, 2011): 119–21. http://dx.doi.org/10.1177/0014524611421731.

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Although the significance of the shema (Deut 6:4-5) has been noticed by many scholars, its connection with other texts of the Bible has not been explored thoroughly. The author pursues how the shema is reflected in the story of Samuel (1 Samuel 1-15). In addition to 1 Sam 15:22, a famous verse on the shema, three more points will be demonstrated. They are the usage of “with all your heart”; YHWH is One; and the law of ḥerem. The existence of such a connection points to the conclusion that the story of Samuel reflects the shema theology of Deuteronomy 6:4-5.

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Hidayat, Elvin Atmaja. "Menggali Relevansi Teologis Berdasarkan Analisis Naratif Atas Kisah “Kelahiran Samuel” Dalam 1 Samuel 1:1-28." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 17, no. 1 (April 9, 2018): 79–101. http://dx.doi.org/10.36383/diskursus.v17i1.184.

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Abstrak: Kitab Suci merupakan Sabda Allah yang menjadi tumpuan hidup dan sumber kebenaran bagi umat beriman. Posisinya begitu agung dan penting. Sayangnya, banyak umat Kristiani yang kesulitan untuk memahami isi Kitab Suci. Artikel ini bertujuan untuk memperkenalkan salah satu metode menafsirkan Kitab Suci yang relatif mudah untuk digunakan oleh semua kalangan, yakni metode Analisis Naratif. Dalam artikel ini, metode tersebut akan digunakan untuk menganalisis perikop tentang “Kelahiran Samuel” (1 Samuel 1:1-28). Melalui analisis atas teks ini pula, hendak dipaparkan beberapa pesan teologis yang dapat meng- inspirasi kehidupan umat beriman. Secara praktis, artikel ini berikhtiar menunjukkan bahwa metode analisis naratif cukup berjasa dalam mem- permudah umat Kistiani menafsirkan atau menggali pesan-pesan teologis dari teks-teks alkitabiah. Kata-kata Kunci: Analisis Naratif, Kitab Suci, kelahiran Samuel, iman, doa, pesan teologis. Abstract: Holy Bible (Scripture) is the Word of God. It is the foundation of life and the source of truth for the faithful. Its position is very great and important, but unfortunately, many Christians find it difficult to understand the content of Scripture. This article would like to introduce one method of interpreting Scripture that is relatively easy to be used by all circles, the method of Narrative Analysis. In this article, the method will be used to analyze the passage about “Birth of Samuel” (1 Samuel 1:1-28). Through the analysis of this text, the writer also offers some theological messages that can inspire the life of faith. Practically, it can be argued that the method of narrative analysis is meritorious in facilitating Christian people to interpret or explore theological messages of biblical texts. Keywords: Narrative analysis, scripture (holy bible), Samuel’s birth, faith, prayer, theological messages.

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7

Brudzyński, Paweł. "Curatives in the Old-Lithuanian Bible translations." Vilnius University Open Series 16 (July 26, 2021): 78–96. http://dx.doi.org/10.15388/sbol.2021.4.

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The subject of the paper is curatives, a special type of causative verbs in Lithuanian, in the Bible translations by Johannes Bretke (1579–1590), Samuel Boguslaw Chylinski (1660), Samuel Bythner (1701), Philipp Ruhig (1727) and Juozapas Arnulfas Giedraitis (1816). Curatives are a special type of causation implementing the causee-suppressing valency (CSP) pattern. In the analyzed texts, one can notice several morphological, semantic or syntactic features coinciding with contemporary curative constructions. However, in addition to the morphology and semantics of curatives, the article discusses also some rare and interesting cases that can be interpreted as expressing the causee and includes remarks on the lexicalization processes.

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8

Auld, A. Graeme. "Of Proust and Prophets: Samuel, Elijah, and Charles Swann." Expository Times 133, no. 4 (October 13, 2021): 154–58. http://dx.doi.org/10.1177/00145246211043369.

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The discovery of a much smaller draft of a multi-volume novel has suggested a partial analogy with the writing of Samuel-Kings in the Hebrew Bible. The draft makes no mention of the novel’s main character; and the proposed earlier version of the biblical narrative is silent about the prophetic giants that dominate the text we know.

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Oláh, Róbert. "Samuel Rochotius könyvei a Rákóczi család gyűjteményében." Magyar Könyvszemle 134, no. 1 (August 13, 2018): 26–42. http://dx.doi.org/10.17167/mksz.2018.1.26-42.

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Samuel Rochotius à Rochiczerberga (ante 1580 – post 1629) was a minister ot the Czech Brethren at Prusinowitz, Moravia (today: Prusinovice, Czech Republic) in 1607. After 1624 as an exile he found asylum at Lednic (today: Lednica, Slovakia) of the dowry of Zsuzsanna Lorántffy, György Rákóczi’s wife. Rákóczi bought a part of his library, helping the minister’s financial difficulties in 1629. This time we introduce eleven books of the minister’s former library (seven in Sárospatak, two in Debrecen and two in Budapest now), giving detailed description and analysis of the works preserved in the volumes. Bible commentaries, theological controversies, the ’opera omnia’ of Melanchthon and a collection of funeral sermons and elegies testify the Moravian minister’s high erudition.

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van Staalduine-Sulman, Eveline. "Christianized Targums The Usefulness of the Zamora Manuscripts and the Antwerp Polyglot Bible for an Edition of the Targum of the Former Prophets." Aramaic Studies 10, no. 1 (2012): 105–23. http://dx.doi.org/10.1163/17455227-0101006.

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There are two versions of the Targum of Samuel with Latin translation that have been written or edited by Christian scholars. The first is present in two manuscripts of Alfonso de Zamora, viz. MSS 7542 (Biblioteca Nacional, Madrid; dated 1533) and M-1, M-2 and M-3 (Biblioteca General Histórica, Universidad de Salamanca; dated 1532–1534). The second is edited in the Antwerp Polyglot Bible (1569–1572). Both the manuscripts and the Polyglot Bible were clearly made for a Christian readership, which is demonstrated in this article. The question arises of whether the Aramaic text in these manuscripts and this edition is suitable for the planned new critical edition of Targum Samuel.

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11

Bielmeier, Roland. "Parthisch uzbar(i) und georgisch zvari." Iran and the Caucasus 12, no. 2 (2008): 295–306. http://dx.doi.org/10.1163/157338408x406074.

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AbstractThis paper shows that Georgian zvari, Old Georgian zwari "large vineyard, wine-growing estate" is a direct loan, without Armenian transmission, from Sasanian Parthian *(i)zßar going back to Arsacid Parthian uzbar(i) with the meaning "subject to taxation, profitable" and denoting a certain category of vineyard of an estate in the Parthian Economic Documents from Nisa of the 1st century B.C. Its Old Persian correspondence was also current as a loan in Late Babylonian with the meaning "crown land". The Georgian form is documented twice in the Old Testament: 1 Samuel 22,7 showing that a zwari consisted of several venaq'i "vineyard"; and in 1 Samuel 8,12 mezware "guard or keeper of a zwari", misread in the Mc'xet'a Bible but correct in the Oški Bible. A further mistake in the Mc'xet'a Bible shows that its Georgian translator misinterpreted the Armenian model. Again, the differring text in the Oški Bible is correct. The word is mentioned by Sulxan-Saba Orbeliani in the 17th century and was explained by Niko Č'ubinašvili and his nephew Davit' Č'ubinašvili by a folk etymology connecting it with mzvare "sunny place", an erroneous explanation, which has also crept into modern publications.

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12

Galpaz-Feller, Pnina. "David and the Messenger—Different Ends, Similar Means in 2 Samuel 1." Vetus Testamentum 59, no. 2 (2009): 199–210. http://dx.doi.org/10.1163/156853309x406668.

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AbstractThere are three stories in the Bible where a messenger appears and reports the disasterous results of a battle: 1 Samuel 4:12-17; 2 Samuel 1:1-16; 18:19-32. This article discusses the story of David and the Amalekite in 2 Samuel 1:1-16, and compares it to the story in 1 Samuel 4:12-17. The article tries to show that the Amalekite's report to David creates a complex situation that highlights their different motives through their clothing and their words. The result is a reversal in the balance of power between the Amalekite messenger and David.

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13

Zucker, David J. "Four Women in Samuel Confront Power—Part 1: Contemporary Views." Biblical Theology Bulletin: Journal of Bible and Culture 51, no. 1 (January 27, 2021): 15–23. http://dx.doi.org/10.1177/0146107920980931.

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Abigail of Maon, the Medium of Endor, the Wise Woman of Tekoa, and the Wise Woman of Abel: at personal risk, all dared to confront power. In part 1 of this article contemporary scholars comment on their actions. Part 2, to be published in our next issue (BTB 51/2—May, 2021), discusses their appearance in the Aramaic Bible, the Targum Jonathan; and in the writings of both the ancient Rabbis and the Church Fathers.

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14

Glover, Daniel B. "Is Josephus Among The Qumranites? Unraveling A Textual Conundrum In 1 Samuel 10:27b." Zeitschrift für die alttestamentliche Wissenschaft 132, no. 2 (May 26, 2020): 266–80. http://dx.doi.org/10.1515/zaw-2020-2005.

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AbstractAlthough Josephus’s biblical works typically reflect a dependence on the LXX, his text of Samuel presents a curious case to Hebrew Bible textual critics. One conundrum is found in 1Sam 10:27b, which includes material not found in the LXX or the MT. The presence of the same plus in 4QSama complicates the textual discussion. Some scholars take its presence in Josephus and 4QSama as evidence that the plus was omitted accidentally by the LXX and MT. While I broadly agree with their conclusions, this paper complicates their arguments and provides a more compelling reason for the omission of this material in the LXX and MT. The paper concludes by recognizing the value that the biblical text preserved in Josephus’s works brings to Hebrew Bible textual criticism.

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15

Kim, Yoo-ki. "Deferential Self-Reference in the Book of Samuel." Vetus Testamentum 65, no. 4 (October 28, 2015): 588–605. http://dx.doi.org/10.1163/15685330-12301213.

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In the Hebrew Bible, the self-deferential phrase is used to save the addressee’s face in conversation. It can occupy virtually every position that the first-person pronouns can take. However, it does not occur consistently in a given speech. This article examines the use of self-deferential phrases in the book of Samuel, especially in the dialogues that involve David. It demonstrates that the occurrence of self-deferential phrases depends on the judgment and attitude of the speaker toward the situation of the conversation, not only on the status gap between the interlocutors. The self-deferential phrase in the book of Samuel, as an indicator of the speaker’s state of mind toward the addressee, serves as a dynamic signal that provides readers with an important clue about the narrator’s understanding of the situation.

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16

Jones, Barry A. "Teaching Bible Studies from First and Second Samuel in a Congregational Setting." Review & Expositor 99, no. 2 (May 2002): 255–73. http://dx.doi.org/10.1177/003463730209900210.

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17

Zucker, David J. "Four Women in Samuel Confront Power, Part 2: Views from the Targum, the Rabbis, and the Church Fathers." Biblical Theology Bulletin: Journal of Bible and Culture 51, no. 2 (April 7, 2021): 68–77. http://dx.doi.org/10.1177/0146107921997106.

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In 1-2 Samuel Abigail of Maon, the Medium of Endor, the Wise Woman of Tekoa, and the Wise Woman of Abel all dare to confront power. The Aramaic Bible, the Targum Jonathan; ancient Rabbinic sources; as well as the Church Fathers refer to them and draw different conclusions from their actions.

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18

Johnson, Benjamin J. M. "Humor in the Midst of Tragedy: The Comic Vision of 1 Samuel 4–6." Journal of Biblical Literature 141, no. 1 (March 15, 2022): 65–82. http://dx.doi.org/10.15699/jbl.1411.2022.4.

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Abstract The presence of the humorous or comic in the Hebrew Bible has been well established in numerous studies. Somewhat surprisingly, however, the ark narrative in 1 Sam 4–6 has not featured regularly in works on humor in the Hebrew Bible, despite the fact that commentators regularly note the dark humor present in this narrative. I seek to fill that gap by offering a humorous reading of the ark narrative in 1 Sam 4–6, arguing not only that humor is present in the story and therefore worthy of attention but also that the dark humor of this narrative is part of how the story works. One does not fully appreciate the point of this narrative unless one sees the funny side. I will utilize the benign violations theory of humor to see the way this story plays with the reader's understanding of “the other” first by mocking the other in order to give the Israelites hope and then by asking just how other the other really is in order to convict the Israelites. In order to see how the story does both of these things, we need to pay attention to its comic vision.

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19

Avioz, Michael. "The Motif of Beauty in the Books of Samuel and Kings." Vetus Testamentum 59, no. 3 (2009): 341–59. http://dx.doi.org/10.1163/156853309x445025.

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AbstractIt is well-known that there are no detailed descriptions of the physical beauty of specific characters in the Bible. Despite this “disclaimer”, we seek to treat descriptions of such beauty in the books of Samuel and Kings in this article as they are manifested in stories of male (Saul, Eliab, David, Absalom, and Adonijah) and female figures (Abigail, Bathsheba, Tamar, and Abishag the Shunammite). We shall attempt to answer the following questions: What are the opinions of the authors of Samuel and Kings on physical appearance? Is a distinction drawn between masculine and feminine beauty? What are the purposes of pointing out a specific character's physical beauty? An analysis of the Biblical convocations is conducted according to the literary approach. The article focuses on methods used to cast the characters and on analogies between the various stories, and tries to draw conclusions regarding trends in the books of Samuel and Kings, as well as on the homogeneity of Deuteronomistic history.

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Hu, Wei. "Communities Inferred from the Books of Samuel in the Old Testament of the Bible." Advances in Historical Studies 02, no. 02 (2013): 70–80. http://dx.doi.org/10.4236/ahs.2013.22011.

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21

Firth, David. "Book Review: Commentary On 1 & 2 Samuel: David H. Jensen, 1 & 2 Samuel, Belief: A Theological Commentary on the Bible." Expository Times 127, no. 9 (May 23, 2016): 464. http://dx.doi.org/10.1177/0014524616639880i.

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Romeny, R. B. ter Haar. "The New English Annotated Translation of the Syriac Bible (NEATSB): Retrospect and Prospect." Aramaic Studies 2, no. 1 (2004): 85–106. http://dx.doi.org/10.1163/000000004781446501.

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Abstract At the request of several scholars and laymen, the Leiden Peshitta Institute has initiated a translation project, the so-called New English Annotated Translation of the Syriac Bible (NEATSB). This article reviews the initial discussions as well as the decisions made with regard to the actual setup of this translation at the first NEATSB seminar in 1999. It also evaluates these theoretical reflections and the editorial policy based on them from the perspective of translation techniques, and concludes with sample translations of two passages from 1 Samuel. This material will be brought up for discussion at the second NEATSB seminar, to be held in August 2004 under the title The Bible of Edessa.

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Graybill, Rhiannon, and Peter J. Sabo. "Caves of the Hebrew Bible: A Speleology." Biblical Interpretation 26, no. 1 (February 5, 2018): 1–22. http://dx.doi.org/10.1163/15685152-00261p01.

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This paper engages the five cave narratives of the Hebrew Bible: Lot and his daughters (Genesis 19), the cave of Machpelah (Genesis 23), Joshua and the five Amorite Kings (Joshua 10), Saul and David’s cave encounter (1 Samuel 24), and Elijah’s theophany at Horeb (1 Kings 19). Biblical caves are significant and symbolic places. Frequently, the cave is associated with concealment, providing a hiding place for people and taboo practices and things. The cave is also a space of resistance, both within the text and as part of a larger critique of futurity. Biblical caves are likewise significant to the analysis of gender. While the caves of Genesis simultaneously imitate and displace the female body, other biblical caves are wholly masculine spaces, acting as both shelters and prisons for men. Attending to the caves thus yields insight to questions of gender, futurity, and the function of space in literary reading.

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Schüle, Andreas. "Erinnerung, Erfahrung, Erwartung." Evangelische Theologie 77, no. 2 (April 1, 2017): 101–13. http://dx.doi.org/10.14315/evth-2017-0205.

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AbstractThe considerations presented in this essay are to contribute to the reassessment of the meaning of hermeneutics as mediator between historical criticism and biblical theology. In dialogue with the concepts of Samuel Terrien and Gerhard von Rad as well as Reinhart Koselleck’s theory of historical time, the essay develops and discusses remembrance, experience and expectation as epistemological principles of a hermeneutics of the whole Bible.

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Aejmelaeus, Anneli. "Was Samuel Meant to Be a Nazirite? The First Chapter of Samuel and the Paradigm Shift in Textual Study of the Hebrew Bible." Textus 28, no. 1 (August 2, 2019): 1–20. http://dx.doi.org/10.1163/2589255x-02801001.

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Abstract This article aims to demonstrate the urgency of new methodological thinking through the analysis of one biblical passage. The main focus is on the two passages that give expression to Hannah’s vow (1 Sam 1:11 and 22–23): Was it originally meant as a Nazirite vow on behalf of an unborn child? The analysis results in the identification of editorial reworking, especially in the MT, and less so in 4QSama, whereas the Septuagint mainly represents an older Hebrew Vorlage, often in agreement with 4QSama. The chain of changes concerning Hannah’s vow in the MT seems to spring from halakic motivation. The fact that the textual evidence is found to reveal processes at work during the editorial history of the text makes it evident that the borderline between so-called “lower” and “higher” criticism no longer exists. The paradigm shift after Qumran thus means a paradigm shift for the historical-critical methodology.

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Begg, C. T. "David’s initial Philistine victories according to Josephus." Verbum et Ecclesia 20, no. 1 (August 6, 1999): 1–14. http://dx.doi.org/10.4102/ve.v20i1.1162.

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The Bible twice relates, in Samuel 5:17-25/1 Chronicles 14:8-17, David’s initial pair of victories over the Philistines. This essay focuses on a third version of David’s triumphs, i.e. that of Josephus in his Ant 7.70-77, comprising this in detail with its two Biblical parallels (as represented by MT, Codex Vaticanus and the LucianictAntiochene MSS of the LXX, the Targums, and the Vulgate).

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Zewi, Tamar, and Amir Ashur. "Early Genizah Fragments Of Saadya Gaon's Bible Translation Copied By Samuel B. Shechaniah B. Amram1." Journal of Semitic Studies 65, no. 2 (September 1, 2020): 435–72. http://dx.doi.org/10.1093/jss/fgaa020.

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Abstract The article presents a full transcription and discussion of eighteen early Genizah fragments of Saadya's Bible translation made of parchment (sixteen from the Pentateuch and two from the book of Daniel) and copied by the scribe Samuel b. Shechaniah b. Amram. Seventeen of them are long narrow pieces of parchment of uneven size, and some are two or more pieces sewn together. These fragments were bound in the form of a rotulus, that is, the pages are attached across their upper and lower margins to form a roll that is read vertically. The fragments are undated; nevertheless, codicological considerations, including their form and method of binding, the material onto which they were copied, and the type of handwriting allow us to assume that they were copied already in the tenth century, or at least no later than the beginning of the eleventh.

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Cauwe, Matthieu. "La Bible d'Étienne Harding. Principes de critique textuelle mis en œuvre aux livres de samuel." Revue Bénédictine 103, no. 3-4 (July 1993): 414–44. http://dx.doi.org/10.1484/j.rb.4.01292.

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Chavel, Simeon, and Jessie DeGrado. "Text- and Source-Criticism of 1 Samuel 17–18: A Complete Account." Vetus Testamentum 70, no. 4-5 (August 11, 2020): 553–80. http://dx.doi.org/10.1163/15685330-12341418.

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Abstract This article contributes to the debate about the two versions of 1 Samuel 17–18, the shorter one in the Greek Bible and the longer one in the Hebrew. The majority opinion holds that Vaticanus represents the earlier stage and the MT pluses comprise a second version of the main episode, along with harmonizations and additional material. Several of the pluses in chapter 18, however, have been overlooked in previous studies. Accounting for each plus through the end of chapter 18, this study recovers a complete and independent second story that concludes with David’s successful marriage to Saul’s daughter as the reward promised; it identifies and explains all harmonizing additions; and it categorizes an unusual set of unnecessary interpolations made to enrich the story. The study confirms that parallel stories existed and circulated in written form outside “biblical” scrolls; that scribes meticulously spliced written sources to incorporate perceived parallels; and that scribes inserted material to enrich plot-lines, apart from solving narrative problems.

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Shapira, Anita. "The Bible and Israeli Identity." AJS Review 28, no. 1 (April 2004): 11–41. http://dx.doi.org/10.1017/s0364009404000030.

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ldquo;In our two thousand years of exile, we have not totally lost our creativity, but the sheen of the Bible dulled in exile, as did the sheen of the Jewish people. Only with the renewal of the homeland and Hebrew independence have we been able to reassess the Bible in its true, full light,” Israel's first Prime Minister, David Ben-Gurion, wrote in 1953. This statement illustrates several core attitudes of the Jewish national renaissance movement towards the Bible. Ben-Gurion depicted a direct relationship between the state of the Jewish people and the status of the Bible: The two rose and fell together. His words are reminiscent of philosopher Martin Buber, Revisionist leader Zeءev Jabotinsky, and others, all of whom postulated a symbiotic relationship between the Jewish people and the land of Israel: “Just as the Jewish people need the land to live a full life, so the land needs the Jewish people to be complete” wrote Buber. The Bible, according to Ben-Gurion, was the third component of the Jewish “holy trinity” of people, land, and book. It served as testimony of Jewish national life in the land of Israel in former times, as a blueprint for reestablishing this way of life, as proof of a glorious past and promise for the future. It nurtured a national romanticism and both inspired and buttressed universal ideas; it was the bedrock of myth and epos, of earthliness and valor, and also of a system of ethics and faith that rein in and restrain muscle and brawn. It was paradoxical proof of both Jewish uniqueness and Jewish similitude, “like all the nations” (I Samuel 8:5); “materialism” and “spirituality”; historical continuity and historical severance between the people and the land.

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Smith, Nigel. "To Network or Not to Network." Church History and Religious Culture 101, no. 2-3 (July 21, 2021): 376–98. http://dx.doi.org/10.1163/18712428-bja10022.

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Abstract This article contrasts hostility toward visual and literary art in English radical Puritanism before the late seventeenth century with the central role of art for Dutch Mennonites, many involved in the commercial prosperity of Amsterdam. Both 1620s Mennonites and 1650s–1660s Quakers debated the relationship between literal truth of the Bible and claims for the power of a personally felt Holy Spirit. This was the intra-Mennonite “Two-Word Dispute,” and for Quakers an opportunity to attack Puritans who argued that the Bible was literally the Word of God, not the “light within.” Mennonites like Jan Theunisz and Quakers like Samuel Fisher made extensive use of learning, festive subversion and poetry. Texts from the earlier dispute were republished in order to traduce the Quakers when they came to Amsterdam in the 1650s and discovered openness to conversation but not conversion.

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Shahar, Meir Ben. "‘Anointed’ and ‘Messiah’: A New Investigation into an Old Problem." Journal for the Study of the Old Testament 42, no. 4 (June 2018): 393–413. http://dx.doi.org/10.1177/0309089216677672.

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In most scholarship, the term ‘Messiah’ is used to describe a divinely appointed figure who will come at the end of days. In contrast, in the Bible the term ‭חישמ‬, ‘anointed’, is reserved for a person anointed with oil who holds a high office. This clear-cut distinction has led many scholars to search for the origin of the figure of the Messiah in Second Temple Judaism. This article argues that the origin of the former understanding of the term ‘Messiah’ is found already in biblical anointment narratives. In the historical books of the Bible that narrate the monarchic period (Samuel–Kings), only those who were not eligible for kingship by birth were anointed—some of them by divine decree. When anointing is performed in compliance with divine ordinance, as is the case with Saul, David, and Jehu, it has a soteriological facet.

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Pioske, Daniel. "Material Culture and Making Visible: On the Portrayal of Philistine Gath in the Book of Samuel." Journal for the Study of the Old Testament 43, no. 1 (September 2018): 3–27. http://dx.doi.org/10.1177/0309089215734732.

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Over the past twenty years our understanding of Philistine Gath's history (Tell es-Safl) has been transformed by what has been revealed through the site's early Iron Age remains. But what has received much less attention is the effect these ruins have on how we read references to the location within the Hebrew Bible. The intent of this study is to draw on the archaeological evidence produced from Tell es-Safl as an interpretive lens by which to consider the biblical portrayal of the site rendered in the book of Samuel, where the material traces of more amicable associations between Gath and highland populations invite us to reconsider the city's depiction in this ancient literary work.

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Lane, Richard. "David’s Escape From Absalom." Journal of Interdisciplinary Studies 27, no. 1 (2015): 140–55. http://dx.doi.org/10.5840/jis2015271/210.

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This essay examines the concept of randomness in the Bible and explores comparisons with quantum physics. There is obvious tension in linking these two fields. But there are also similarities concerning the quantum notion of the “arrow of time” and the Biblical arrow which caused the death of Ahab in 1 Kings 22. Randomness and death may also be linked. The main focus of the essay concerns the escape of King David from Absalom as recorded in 2 Samuel 15-17. The non-random selection of Ahithophel, who sided with Absalom against David, is juxtaposed with his suicide and an apparently random well which is vital for David’s survival. The description of the escape, along with a significant translation problem, and concepts associated with quantum physics are used to help explain what occurred. The conclusion highlights how quantum physics and the Bible overlap on the subject of consciousness, and shows the importance of knowledge for defining randomness.

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Carlson, Reed. "Hannah at Pentecost." Journal of Pentecostal Theology 27, no. 2 (September 14, 2018): 245–58. http://dx.doi.org/10.1163/17455251-02702005.

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This essay argues that Hannah’s story in 1 Samuel 1–2 is an example of a ‘spirit phenomenon’ in the Hebrew Bible. The story displays an uncanny sensitivity to Hannah’s psychological state, which is consistent with how spirit language is used as self-language in biblical literature. Hannah describes herself as a ‘woman of hard spirit’ (1 Sam. 1.15) and engages in a kind of trance, which is disruptive enough to draw the attention of Eli. Through inner-biblical allusion and intentional alterations in the Old Greek and Dead Sea Scroll versions of 1 Samuel, Hannah comes to be associated with other prophetic women in biblical literature. Several Second Temple Jewish interpreters read Hannah as a prophetess and as a practitioner of spirit ecstasy, culminating in Philo’s association of Hannah with Bacchic possession and in Hannah’s experience at Shiloh serving as a model for Pentecost in the book of Acts.

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BEGG, CHRISTOPHER T. "David's Transfer of the Ark according to Josephus." Bulletin for Biblical Research 7, no. 1 (January 1, 1997): 11–35. http://dx.doi.org/10.2307/26422317.

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Abstract The Bible twice relates the story of David's transfer of the ark to Jerusalem, once in 2 Samuel 6 and then, in greatly expanded form, in 1 Chronicles 13–16. This article studies Josephus' retelling of the episode in Ant. 7.78–89 in relation to the biblical sources (as represented by MT, Codex Vaticanus and the Lucianic/Antiochene MSS of the LXX, as well as the Targums). Among its findings: Josephus drew on the presentations of both Samuel and Chronicles. There are several clear instances of his dependence on a LXX-like text of Samuel (and Chronicles), but no equally clear-cut indications of his utilization of a MT-like text. Contentually, Josephus' version highlights the role of the priests vis-à-vis that of the Levites in the ark's transfer. David's role is likewise consistently accentuated, even while source suggestions of his arrogation of priestly prerogatives are eliminated. Finally, building on the LXX reading in 2 Sam 6:20, Josephus softens the vehemence of Michal's exchange with her husband, just as he also attempts to harmonize conflicting biblical data concerning her (lack of) progeny.

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BEGG, CHRISTOPHER T. "David's Transfer of the Ark according to Josephus." Bulletin for Biblical Research 7, no. 1 (January 1, 1997): 11–35. http://dx.doi.org/10.5325/bullbiblrese.7.1.0011.

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Abstract The Bible twice relates the story of David's transfer of the ark to Jerusalem, once in 2 Samuel 6 and then, in greatly expanded form, in 1 Chronicles 13–16. This article studies Josephus' retelling of the episode in Ant. 7.78–89 in relation to the biblical sources (as represented by MT, Codex Vaticanus and the Lucianic/Antiochene MSS of the LXX, as well as the Targums). Among its findings: Josephus drew on the presentations of both Samuel and Chronicles. There are several clear instances of his dependence on a LXX-like text of Samuel (and Chronicles), but no equally clear-cut indications of his utilization of a MT-like text. Contentually, Josephus' version highlights the role of the priests vis-à-vis that of the Levites in the ark's transfer. David's role is likewise consistently accentuated, even while source suggestions of his arrogation of priestly prerogatives are eliminated. Finally, building on the LXX reading in 2 Sam 6:20, Josephus softens the vehemence of Michal's exchange with her husband, just as he also attempts to harmonize conflicting biblical data concerning her (lack of) progeny.

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D’Amico Monascal, Claudia Andreina. "Maternal Bodies in the Biblical Books of Samuel and Kings: Notes on the Representation of Maternity in Crisis Contexts." 'Ilu. Revista de Ciencias de las Religiones 24 (March 25, 2021): 9–19. http://dx.doi.org/10.5209/ilur.75198.

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Although motherhood is the female destiny par excellence in the biblical narrative, it is an experience only accessible through a male point of view. In order to reflect on the problems of representation of the maternal body in the Hebrew Bible, I propose an analysis of different maternal characters present in the books of Samuel and Kings. My reading aims, on the one hand, to identify the features that define the maternal in the biblical text and, on the other hand, to offer an approach that allows to point to the implications that the crisis context the texts reflect have on the picture of the actions and the destinies of these female characters.

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Mayes, A. D. H. "Book Review: II Samuel (Anchor Bible 9). By P. Kyle McCarter, Doubleday, 1984. Pp. xvii+553. S18.00." Irish Theological Quarterly 51, no. 2 (June 1985): 152–53. http://dx.doi.org/10.1177/002114008505100208.

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Kavaliūnaitė, Gina. "Historical Sources Bearing on Samuel Bogusław ChyLinski’s Pursuits in England and the Netherlands and their Echoes in the Grand Duchy of Lithuania." Lithuanian Historical Studies 16, no. 1 (December 28, 2011): 7–28. http://dx.doi.org/10.30965/25386565-01601002.

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This article presents all known manuscript and printed sources relating to Chylinski’s Bible translation, viz. letters written by him to his patrons, the correspondence of his patrons on Chylinski’s endeavours, records of the Privy Council, royal briefs for the collection of monies to support Chylinski and the Lithuanian Calvinists in general, and so forth. The author also presents pamphlets by Chylinski advertising his project, published in Oxford and London. Many of these sources, discovered by the author, have not been used in previous studies.

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Tryl, Fabian. "Od Otniela do Saula. Początki państwowości izraelskiej." Ruch Biblijny i Liturgiczny 58, no. 1 (March 31, 2005): 5. http://dx.doi.org/10.21906/rbl.569.

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Period after Joshua’s death was very important in history of Israel. Unorganised tribes were been under influences of better-developed Canaanites and only begun to create more monolith society. Additional factors have been dangerous from outside and numerous invasions of enemies so sometimes Israel was a subordinate foreigner ruler.Overcoming particularisms and trying to set against this situations Israelites inducted kind of rulers governing of federations of few tribes, who Bible call “the Judges”. Etymology of this term and similar examples from another regions of ancient Near East sign its sacro-political character. Has been trust that appointed they God alone in answer of petitions of Israelites. Book of Judges mentions row of names but not much we know about these persons. However seem that much of they it’s possible to relate with priestly tribe of Levites.Situation becomes especially dangerous when Israelites have begun war with better-organised and armed Philistines. It was time of last and greatest judge, Samuel, who appointed first king of united state Israelites, Saul. He didn’t rule long and post successfully fights with Philistines was killed in battle. However earlier was happened something what caused Saul with Samuel and Yahweh “rejected” king. As his successor is induct David, who however got power just after Saul’s death.On time of first king of Israel is date beginning of Yahwism as a state-religion. It didn’t mean Israelites were become monotheists but it was first step of this process where faith of Yahweh been one of most important factors keeping the sense unity among the Israelites.Negative image of Saul in the Bible most probably created writers connected with later kings from David’s dynasty.

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Ryan, Robert M. "Samuel Taylor Coleridge and the Anglican Church. Luke Savin Herrick Wright.Coleridge, the Bible, and Religion. Jeffrey W. Barbeau." Wordsworth Circle 41, no. 4 (September 2010): 231–33. http://dx.doi.org/10.1086/twc24043658.

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Brower, Emily R. "“the earth is extinguished, though I never saw it lit”." Samuel Beckett Today / Aujourd’hui 32, no. 2 (July 30, 2020): 352–64. http://dx.doi.org/10.1163/18757405-03202014.

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Abstract Samuel Beckett litters the text of his despairing post-apocalyptic drama with references to the book of Genesis. Beckett dissolves and diminishes the characters, plot, structure, and even syntax of Genesis as he undermines the world’s beginning in order to portray its end. Significantly, the allusions and references to Genesis are scattered and incoherent, replicating the disintegration of the world through their dissolute form. Endgame intentionally disseminates the texts, stories, and structures of Genesis—as well as its patriarchal family structure—amidst a chaotic, explosive deployment of the Bible itself. The text does more than allude to Genesis and reverse creation; it deconstructs the western world’s foundational text as an integral part of the world’s end.

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Schroeder, Joy A. "Elizabeth Wilson, the Bible, and the Legal Rights of Women in the Nineteenth Century." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 5, no. 2 (November 14, 2011): 219–32. http://dx.doi.org/10.1558/post.v5i2.219.

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In 1849, Elizabeth Wilson (fl. 1849-1850) published an impassioned defense of women’s rights entitled A Scriptural View of Woman’s Rights and Duties. Her work critiques patriarchy in church and society, arguing in favor of women’s social and legal rights within marriage. Challenging prominent male biblical commentators, Wilson asserted that male and female were created as equal co-sovereigns over creation. She claimed that biblical patriarchs and matriarchs exercised equal authority within the marriage relationship. Wilson’s most striking example is Abigail, who distributed household property, an extravagant gift of dressed sheep and other food, to David, against her husband Nabal’s wishes (1 Samuel 25). Wilson uses this story to prove that wives have equal right to administer marital property. Thus she offers an incisive critique of American property and inheritance laws biased against wives and widows.

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Jackson, B. S. "SAMUEL GREENGUS, Laws in the Bible and in Early Rabbinic Collections: The Legal Legacy of the Ancient Near East." Journal of Semitic Studies 59, no. 2 (July 1, 2014): 456–58. http://dx.doi.org/10.1093/jss/fgu017.

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Doak, Brian R. "The Fate and Power of Heroic Bones and the Politics of Bone Transfer in Ancient Israel and Greece." Harvard Theological Review 106, no. 2 (April 2013): 201–16. http://dx.doi.org/10.1017/s0017816013000011.

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Tucked away in the Hebrew Bible at the end of 1 Samuel and then resumed near the end of 2 Samuel is a provocative tale recounting the final fate of Saul, Israel's first king. At the beginning of this two-part narrative (1 Sam 31:1), we find Saul atop Mount Gilboa, badly wounded by Philistine archers and nearly dead. Fearing the Philistine armies will rush upon him and continue the humiliation—perhaps by stabbing him repeatedly while still alive, as Saul suggests in 31:4, or something worse—Saul commits suicide. As the rest of the chapter recounts, upon finding his corpse, the enemy army abuses him in a different but perhaps not less dreadful manner, i.e., by beheading the king and hanging the remainder of his body on the wall of Beth Shan (along with the bodies of his sons, who died with their father in the battle). The residents of Jabesh Gilead, however, hear of these events and abscond with the bodies, burying the bones in their own territory and thus ending this particular episode of conflict between Israel and Philistia.

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Taiwo, Rotimi. "The functions of English in Nigeria from the earliest times to the present day." English Today 25, no. 2 (May 26, 2009): 3–10. http://dx.doi.org/10.1017/s0266078409000121.

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ABSTRACTThe use of the English language in Nigeria dates back to the late sixteenth and early seventeenth century when British merchants and Christian missionaries settled in the coastal towns called Badagry, near Lagos in the present day South Western Nigeria and Calabar, a town in the present day South Eastern Nigeria. The merchants initially traded in slaves until the slave trade was abolished in 1807, at which time freed slaves of Nigerian origin returned to the country. Many of them, who had been exposed to Western education and Christianity, later served as translators or interpreters for the Christian missionaries. The primary aim of the Christian mission was not to make their converts speak English; rather, it was to make them literate enough to read the bible in their indigenous languages. This must be the reason why Samuel Ajayi Crowder translated the English bible into Yoruba, the major language in South Western Nigeria.With the attainment of independence, English gradually grew to become the major medium for inter-ethnic communication. Like most African nations, the country, after independence, had to grapple with multi-ethnicity and acute multilingualism. In this article, we shall examine the expansion in the functions of English during the post-colonial period.

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Grass, Tim. "‘Telling lies on behalf of the Bible’: S. R. Gardiner's Doubts about Catholic Apostolic Teaching." Studies in Church History 52 (June 2016): 398–412. http://dx.doi.org/10.1017/stc.2015.23.

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The reasons for the historian Samuel Rawson Gardiner's departure from the Catholic Apostolic Church in the mid-1860s are speculated upon but not generally known. This essay makes use of letters, hitherto in family hands and unknown to researchers, from Gardiner and his wife Isabella to her brother Martin Irving in order to trace the growth of Gardiner's doubts and his alienation from the Catholic Apostolic Church. In particular, the letters show how Gardiner felt the Church was mishandling the intellectual challenges exercising contemporary churchmen. The aim is to shed light on an aspect of Gardiner's biography which has not previously been explained adequately, and so to illuminate the response of one conservative religious movement – the Catholic Apostolic Church – towards the challenges presented by developments in the disciplines of geology and Biblical studies. It is argued that for Gardiner doubt was a necessary function of the quest for truth.

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Bosworth, David A. "2 Samuel. By Robert Barron. Brazos Theological Commentary on the Bible. Grand Rapids, MI: Brazos, 2015. xxii + 218 pages. $29.99." Horizons 43, no. 1 (May 13, 2016): 177–78. http://dx.doi.org/10.1017/hor.2016.6.

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Menn, Esther M. "No Ordinary Lament: Relecture and the Identity of the Distressed in Psalm 22." Harvard Theological Review 93, no. 4 (October 2000): 301–41. http://dx.doi.org/10.1017/s0017816000016370.

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One of the most significant shifts in Psalms scholarship in recent years has been the emergence of a new interest in tracing how early religious communities interpreted this religious poetry within the context of an emerging scriptural canon. Whereas the form-critical studies that dominated much of the twentieth century concentrate on recovering the originalSitz im Leben(or “life setting”) of the liturgical compositions collected in the Psalter within Israel's religious cult, the recent scholarly turn emphasizes how these prayers and praises came to be reread in light of narratives and other material found elsewhere in the Bible. In point of fact, the earliest evidence for this practice of canonical relecture is preserved within the Book of Psalms itself, where historical superscriptions correlate a number of psalms with specific events in King David's life. Through the addition of superscriptions, the moving penitential prayer found in Psalm 51 becomes “A Psalm of David, when Nathan the prophet came to him, after he had gone in to Bathsheba” (compare 2 Samuel 11-12), the lament of an individual surrounded by threatening enemies found in Psalm 3 becomes “A Psalm of David, when he fled from Absalom his son” (compare 2 Samuel 15-18), and so forth.

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Journal articles on the topic 'Bible Samuel'

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