David chosen and anointed. The rise of David over Saul. The rejection of David by Saul. David protected by Jonathan. David protected by Michal. David protected by Samuel. David protected by Abimelech.
David protected by Achish. David and his band of men. In the cave of Adullam and in Mizpah. Saul slays the priests. At Keilah. In the wilderness of Ziph. At Engedi, David spares Saul. David and Abigail. In the wilderness of Ziph, David spares Saul again. The refuge of David in Philistine Territory. David becomes a Philistine servant. Saul consults the medium at En-dor.
David dismissed by the Philistines. David destroys the Amalekites. The Philistines and the death of Saul. Video Overview: 1 Samuel. Samuel BibleProject BibleVideo. BibleProject Watch our overview video on the book of 1 Samuel, which breaks down the literary design of the book and its flow of thought.
Philpott, Daniel and Timothy Samuel Shah. The Amman Message. Said, Abdul. Trump, Donald. The United Nations Alliance of Civilizations. Before you download your free e-book, please consider donating to support open access publishing. E-IR is an independent non-profit publisher run by an all volunteer team. Your donations allow us to invest in new open access titles and pay our bandwidth bills to ensure we keep our existing titles free to view.
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Hertzberg, Hans W. Old Testament Library. London: SCM Press, Humphreys, W. Kitz, Anne Marie. Klein, Ralph W. Word Biblical Commentary Waco, Tex. Lemos, Tracy M. Linafelt, Tod. Long, V. Society of Biblical Literature Dissertation Series Atlanta: Scholars, McCarter, Jr.
Anchor Bible 8. New York: Doubleday, Mckane, William. Torch Bible Commentary. London: SCM, McKenzie, Steven L. Polzin, Robert. Radday, Yehuda T. Edited by Yehuda T. Radday and Atalya Brenner. Sheffield: The Almond Press, Reis, Pamela T. Revell, E. Kampen: Kok Pharos Publishing House, Rose, A. Parody: Ancient, Modern, and Post-Modern. Savran, George W. Telling and Retelling: Quotation in Biblical Narrative. Bloomington: Indiana University Press, Sternberg, Meir.
Steussy, Marti J. Edited by David Penchansky and Paul L. Winona Lake, Ind. Van Dam, Cornelis. Van Seters, John. Van Wolde, Ellen. Embeddedness and Perspective in Biblical Hebrew and in 1 Kings Waltke, Bruce K. An Introduction to Biblical Hebrew Syntax. Whedbee, William.
The Bible and the Comic Vision. Wright, Jacob L. On the centrality of this motif in biblical thought see Jacob L. Driver "is applied in a bad sense," to "divert oneself at another's expense, to make a toy of, or by a slight paraphrase, to mock.
Following Driver, William Whedbee also observed that could also be translated as to "make sport of," or "amuse oneself" or "make a fool of"; see William Whedbee, The Bible and the Comic Vision Cambridge: Cambridge University Press, , The word appears in the angry speech of Balaam to his donkey, when he said, "[y]ou have made a fool of me! If I had a sword in my hand, I would kill you right now" Num The word also appears in the Exodus narratives especially in Yahweh's playing or making fool of Pharaoh In this particular understanding of , Whedbee has described Yahweh playing with Pharaoh "as a cat plays with a mouse.
Consequently, the presence of in the last recorded speech of Saul underscores the possible importance the narrator attaches to this particular word especially in its mocking character in the preceding narratives.
Lee Humphreys has observed that the reason for this narrative portrayal of Saul as a "tragic hero" comes from the earlier existence of the "stratum" of Saul material in the prophetic circles in the northern kingdom, and then it was "fundamentally recasts" in the "southern royalist context" through the "appealing" character of David, hence turning Saul from even more "a tragic hero into an out-and-out villain as he is overshadowed"; see W.
For Humphreys, 1 Sam is governed by prophetic values as seen in the "archtypical prophet Samuel" and chs. Consequently, even though implied but not stated by Humphreys, it is suggestive that the prophetic description of the character of Saul fundamentally comes from the prophetic redactors who shaped the earlier parts of 1 Samuel to fit with the assumption of this circle that a king needs prophetic endowment in order to function, thus implying that this circle anticipates a prophet-king and find this individual in the Saul traditions.
On the other hand, in a different direction, the later hands of the royalist redactors now reshaped the work of this prophetic circle and subsumed the same under the royal ideology of the court of David. See V. However, in more recent scholarship, the role of the redactor during the biblical period has largely been minimised. Similarly, John van Seters has also critique the overarching role assigned to redactor especially during the biblical period; see John van Seters, The Edited Bible: The Curious History of the "Editor" in Biblical Criticism 6 Gesenius observes that the verb has the idea of acting "in an excited manner like a prophet," that is, "to rave.
For example, the character of Saul's prophetic involvement is particularly in term of ecstatic "musical prophets" rather than the classical prophets 1 Chron This kind of prophecy appeared distinct to the prophetic ministry of Samuel ; In ancient Israel, it seems this group of ecstatic driven musical prophets evolved into the classical prophets. However, it is needful to also point out that these ecstatic and musical prophets seemed to have continued and flourished at the fringe of the Israelite societies even during the times of Israel's classical prophets Jer ; ; Zech Consequently, the use of Saul's prophetic tradition in this paper is generally from the point of view of the "musical" and ecstatic character of prophecy rather than its later classical form.
On the various discussions and debates on the tragic vision of the Saul material see 11 The demonisation of Saul and the "critical attitude" of the court historians of 1 Samuel have been duly noted by recent studies on the book. In fact, it is not uncommon to find scholars challenging the characterisation and the stereotyped of Saul in the writing and reading of the book of Samuel.
For example, in the rewriting of the Samuel materials in Josephus' Jewish Antiquities, Louis Fieldman has noted the depiction of Saul as a just judge by Josephus.
In this perspective, Fieldman observed, "[n]ot only does Josephus emphasize Saul's qualities of wisdom, courage, and temperance; he also cites his sense of justice"; see Louis. These different portrayals of Saul as illustrated in Josephus show the enigmatic character and ambiguity surrounding the character of Saul in post-biblical traditions. Chipman; Leiden: Brill, , Concerning the first title, Sternberg observes "once delivered from stereotypical freezing and cheapening, it gives credit for omniscience where credit is due," thereby turning the attention of the reader from the prophet to Yahweh.
This wordplay, according to Sternberg, points to "a pejorative etymology" which describes a prophet as "a man whom gifts are brought. For Sternberg, this "interplay" or use of aural idiom in place of a visual one "connotes that Samuel is less a "seer" in his own right than a "hearer" by God's grace.
George has reasoned that Saul is primarily introduced in 1 Samuel as a priest particularly in the light of the priestly sacrifice in and the cultic practices associated with Saul in these narratives. In particular, George observed, "[w]hen Saul is introduced into the narrative, part of his identification is in priestly terms.
Despite the insightful observations by George, however, George totally left out the prophetic character of Saul in his study. Consequently, he fails to take the prophetic credentials of Saul seriously especially the narrative significance of intermingling these two images by the narrator. In spite of the few instances of the priestly characterisation of Saul, yet this present study shows that prophetic characterisation dominates over the priestly.
In addition, it also possibly, though not conclusive, that the narrator's few reference to priestly matters in relationship to Saul is to further make a mockery of Saul, a prophetic figure, who dabbles into priestly matters. However, this part of the study needs further attention by way of separate study. Apparently, the attention given to this last sign by the narrator, shows that from his point of view, the most important sign among the signs given to Saul was this last sign. In this perspective, the events of that day climaxed in God's Spirit coming over Saul and he will be involved in prophesy.
This use thus distances the speaker from the addressee; it shows "non-intimacy," as would the use of a title. Since it is clear that David usually was referred to by name as in 1 Sam , , 22, 28, , there can be little doubt that the use of the patronym reflects Saul's attitude to David, and that disparagement is intended Waltke and Michael P.
Gordon notes that the rhetorical questions here are not totally "a negative evaluation" of either Saul or ecstatic prophets, nonetheless he conceded that this particular question is "detrimental" to Saul.
See Robert P. So, David had him executed Many of the Psalms bear his name. The power and emotion in his lament are incredible David was not only heartsick, but also deeply concerned for the honor of Saul and Jonathan and, ultimately, for the God of Israel.
David even called down a curse on the mountains of Gilboa , the place where Saul and Jonathan fell And Jonathan had proven his own courage, leading daring raids that helped turn the tide Together, father and son fell in the thick of battle Nevertheless, they were mighty These two men had made a covenant of friendship and lifelong loyalty to each other see 1 Sam , 42 ; He inquired of the Lord as to his next step and was told to go to Hebron , located about twenty miles south of Jerusalem in the territory of Judah There the men of Judah.
But, he was not yet king over all of Israel, a fact serving as an early indication of the coming division between the northern territories, which would one day become Israel, and the southern territories, which would be called Judah. David also learned that the men of Jabesh-gilead had buried Saul Therefore, he promised to show them the same goodness they had shown to Saul But, he also wanted them to affirm their loyalty to him as their new king As will become clear as the story unfolds, Abner was the real power behind the throne see This rebellion against David and against the Lord would lead to civil war, with Israelite brother against brother for the two years Ish-bosheth reigned over Israel David would remain in Hebron for seven years and six months , until he moved his throne and capital to Jerusalem ; see When the contest ended in a tie, a fierce battle broke out, including the dogged pursuit of Abner by Asahel , a brother of Joab Abner tried to make Asahel give up, but Asahel persisted until Abner killed him Abner persuaded Joab to stop on the grounds that it would only lead to further bloodshed between brothers Joab called off the chase, which allowed Abner and his army to return to their headquarters at Mahanaim But, Joab did not forget what Abner had done to his brother Asahel.
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