3' The Samuel Narratives: 1 Sam 13

1
3. The Samuel Narratives 1 Sam 1-3

• BOT694 Exegesis of 1 2 Samuel

2
Introduction Sam 1-7

• Every actor in the entire Samuel narrative,
  Hannah, Samuel, Saul, David, and the many lesser
  players, are all creatures of Gods sovereignty
  and agents of Gods intended future. These
  chapters disclose how it is that Yahweh reshapes
  Israels historical process for the sake of the
  new king and the coming kingdom. Interpretation
  that takes the whole narrative in context asks
  how this Samuel, who is a gift of Gods power,
  serves the coming kingdom. Brueggemann, First
  and Second Samuel Interpretation, 10

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The Birth of Samuel 1.1-28

• 1. Form Structure
• Type-scene The annunciation of birth of the
  hero to the barren wife (whose predicament may be
  highlighted, as in the case of Sarah and Hagar,
  Rachel and Leah, or here, by juxtaposition with a
  less-loved but fertile co-wife. Alter, The Art
  of Biblical Narrative, 82
• At the same time, its location at the start of 1
  Samuel gives its meaning added dimensions, and it
  is this sense of a beginning that will largely
  occupy our interest . . . . Polzin, Samuel and
  the Deuteronomist, 18

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The Birth of Samuel 1.1-28

• The announcement of the birth of Samuel does not
  correspond to the pattern of birth announcements
  found else where. Birth announcements are found
  in Gen 16.11-12 (Ishmael), Gen 17.15-21, 21.2
  (Isaac), 1 Kgs 13.2 (Josiah), Isa 7.14-17
  (Immanuel), and 1 Chr 22.9-10 (Solomon). The form
  of these announcements includes 1)declaration of
  the coming birth, 2)designation of his name, and
  3)the role of the child in the future. Samuels
  birth follow a different pattern. Hannah is told
  by Eli that she would have a son, and Eli thus
  replaces the divine messenger. Hannah names the
  boy, for no name is given in the announcement.
  Nor is there a prediction of the childs
  greatness. Gnuse, The Dream Theophany of
  Samuel, 179-180

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The Birth of Samuel 1.1-28

• ...I suggest a close intentional correspondence
  between the first narrative of 1 Samuel 1 and the
  final narrative of 2 Samuel 24. In that latter
  narrative, we watch a transformation of David
  that corresponds, albeit in reverse order, to the
  transformation of Hannah in chapter 1. We have
  seen Hannahs transformation from a voiceless
  woman of distress to a powerful voice of
  history-making. She is indeed a low one now
  exalted (2.7). In 2 Samuel 24, however, David
  develops in the opposite direction. The narrative
  begins with the enigmatic inciting of David by
  Yahweh (v. 1)... As the narrative of 2 Samuel
  unfolds, however, Davids heart smote him (v.
  10). David confesses his sin in taking the census
  and admits that he has done foolishly... In the
  end, David is left with little royal power and no
  royal arrogance. This narrative surely has a
  sense of an ending. Brueggemann, 1 Samuel 1 -
  A Sense of a Beginning, 231-232

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The Birth of Samuel 1.1-28

• 2. Function
• ...the story in chapter 1 about how and why God
  agreed to give Hannah a son, Samuel, is an
  artistic prefiguring of the larger story in 1
  Samuel about how and why God agreed to give
  Israel a king. Polzin, 26
• Yahweh stands at the center of each scene
• 1. The LORD has closed her womb (vv. 5, 6)
• 2. The God of Israel grant your petition (v.
  17)
• 3. The LORD remembered her (v. 19)
• 4. The LORD has granted me my petition (v. 27)
  Brueggemann, Interpretation, 15

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The Birth of Samuel 1.1-28

• 1.1-2 Introduction
• Elkanah is only mentioned in chaps. 1-2 and in
  the geneological notices of 1 Chr 612, 19 (EVV.
  27, 34). His father name Jeroham is given in an
  alternate spelling in LXX (Jerahmeel). The name
  of Elkanahs grandfather, Elihu, is spelled Eliel
  in 1 Chr 6.19 (EVV. 34) and Eliab in 1 Chr 6.12
  (EVV. 27).... More important than these minor
  spelling variations is the fact that Samuels
  ancestor, Zuph, is identified as an Ephraimite in
  1 Sam 1.1 (ytrpa Ephraimite also in Judg 12.5
  and 1 Kgs 11.26). In 1 Chr, however, Samuel is
  classified as a Levite. Klein, 5-6
• Lipinski has argued that the names of the two
  women signify their function in the story.
  Etymologically, Hannah means something like
  charming, reflecting the fact that she was the
  loved one Peninnah may mean something like
  prolific or fecund, corresponding to her role
  as the wife who bore children. Klein, 6

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The Birth of Samuel 1.1-28

• 1.3-8 Assertion of Barrenness
• Shiloh Sanctuary Problem
• Possibly, 2 Sam 7.6-7 reflects an earlier
  Jerusalemite posture. It affirms that YHWH had
  always roved in a tent and a tabernacle...among
  all the children if Israel, denying that YHWH
  had any permanent dwelling before he elected Zion
  (cf. Psalm 132). Halpern, Shiloh, ABD
• Psalm 78.60 speaks of the sanctuary of Shiloh as
  a tent and tabernacle, and in view of its
  early date, confirms the assertion of Nathans
  oracle. Cross, The Priestly Tabernacle in the
  Light of Recent Research, Temples and High
  Places in Biblical Times, ed. A. Biran, 174

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The Birth of Samuel 1.1-28

• 1.3-8 Assertion of Barrenness
• The Annual Pilgrimage at Shiloh \
• Yahweh Sabaoth
• ...the first attestations of the name occur in 1
  Samuel (1.3, 11 4.4), where it appears in the
  context of ancient traditions associated with the
  Shiloh of he period of the judges. Note also that
  Shiloh contained a sanctuary, which was in fact
  the only sanctuary prior to the erection of
  Solomons temple that was designated by the word
  hekal, temple (1 Sam 1.9 3.3). Additionally,
  in the early materials the ark of the covenant is
  especially connected with the Sabaoth name (1
  Sam 4.4 2 Sam 6.2), and it soon took up its
  place in the temple of Solomon (1 Kgs 8.6).
  Mettinger, In Search of God 125-6

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The Birth of Samuel 1.1-28

• 1.3-8 Assertion of Barrenness
• Elis 2 Sons
• Elis two sons, whose wickedness and death play
  significant roles in the following chapters, have
  Egyptian names. Hophni means tadpole, and is a
  rare name, unattested after the Middle Kingdom.
  Phinehas means the Negro, and is more common,
  being the name also for Aarons grandson (Num
  25.7). Klein, 7
• ...this introduction of the Elides in
  conjunction with the description of Elkanahs
  piety as the first instance in a series of
  contrasts drawn between Samuel (and Israel) and
  the Elides throughout chs. 1-3. Eslinger, 70

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The Birth of Samuel 1.1-28

• 1.3-8 Assertion of Barrenness
• a single portion equal to theirs. If this
  reading is correct, the narrators point is that
  Elkanah accords to Hannah a special distinction
  disproportionate to her barren status.
  McCarter, 60

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The Birth of Samuel 1.1-28

• 1.9-18 A Lament and Priestly Response
• Three times in 1 Samuel (1.9 4.13, 18) Eli the
  priest is described sitting on the seat ((al
  hakkisse4)). Robert Polzin has argued that these
  references depict Eli as a royal figure. His
  failure predicts Israels subsequent failed
  kingship. While agreeing that the use of kisse4)
  in this story is suggestive, Eli should be seen
  as a priestly figure who illegitimately occupied
  the kisse4) that according to DH is reserved for
  Israels ideal king (Deut. 17.18), a Davidide (2
  Sam 7.13). Thus, every incident in which Eli sits
  in the kisse4) portrays the priest negatively.
  When he falls from the kisse4), he is literally
  and metaphorically deposed from being Israels
  priest and leader. His place - but not the
  kisse4) - is then taken by a prophet whom Eli had
  initially groomed to be a priest Samuel. This
  prophet played a strategic role in Davids
  eventual occupation of the kisse4). Spina, F.
  A., Elis Seat The Transition from Priest to
  Prophet in 1 Samuel 1-4, JSOT, 62, 1994, 67-75,
  N.B. abstract on page 75

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The Birth of Samuel 1.1-28

• 1.9-18 A Lament and Priestly Response
• References to Hannahs intercession are made
  four times in chap. 1 (vv. 10, 12, 26, 27) with
  an additional reference in 2.1 MT. The only other
  person who intercedes in 1 Sam is Samuel himself
  (7.5 8.6 12.19, 23). Hannahs bitterness (cf. 2
  Kgs 4.27) is expressed by here many tears.
  Klein, 8
• The vow contained two points (1) she would give
  the son she had prayed for to be the Lords all
  the days of his life, i.e., would dedicate him to
  the Lord for a lifelong service... and (2) no
  razor should come upon his head, by which he was
  set apart as a Nazarite for his whole life.
  Keil Delitzsch, 24

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The Birth of Samuel 1.1-28

• 1.9-18 A Lament and Priestly Response
• Nazirite Vow Numbers 6.1-21
• Elis mistaken identification provides Hannah
  with the opportunity to proclaim her abstinence
  from alcoholic beverages, a basic requirement for
  a woman who would bear a Nazirite (cf. Judg
  13.4). Eslinger, 78
• Elis mistaken identification provides Hannah
  with the opportunity to proclaim her abstinence
  from alcoholic beverages, a basic requirement for
  a woman who would bear a Nazirite (cf. Judg
  13.4). Eslinger, 78

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The Birth of Samuel 1.1-28

• 1.19-20 Announcement of Birth
• Remembering in the religious terminology of
  Israel and other Northwest Semitic societies
  referred to the benevolent treatment of an
  individual or group by a god, often, as in this
  case, in response to a specific plea. McCarter,
  62

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The Birth of Samuel 1.1-28

• 1.21-28 And they worshipped the Lord there.
• Jephthah Parallel?
• Hannah seems to be stalling for time. Although
  her action is understandable and captures the
  readers sympathies, she is obliged, as she
  recognizes, to present Samuel as she vowed.
  Eslinger, 87

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2.1-10 THE SONG OF HANNAH

• Introduction
• Hannah sings a very special song with reference
  to a concrete miracle. In doing so, however, she
  joins her voice to a song Israel has already long
  been singing. Israel is peculiarly a community of
  doxology. Its life consists in praise to God for
  what God has done and for what God
  characteristically continues to do. Thus Hannah
  sings no new song she appropriates a song
  already known in Israel. Brueggemann,
  Interpretation, 16

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2.1-10 THE SONG OF HANNAH

• Introduction
• Hannah sings a very special song with reference
  to a concrete miracle. In doing so, however, she
  joins her voice to a song Israel has already long
  been singing. Israel is peculiarly a community of
  doxology. Its life consists in praise to God for
  what God has done and for what God
  characteristically continues to do. Thus Hannah
  sings no new song she appropriates a song
  already known in Israel. Brueggemann,
  Interpretation, 16

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2.1-10 THE SONG OF HANNAH

• Function
• Both chs. 1 and 2.1-10 relate to Israelite
  politics, the basic subject matter of the books
  of Samuel. The song of Hannah according to Stoebe
  is a thematic introduction, by which The entire
  subsequent story is presented as the outflow and
  manifestation of Gods wisdom (vv2-3).
  Eslinger, 100
• ...the song of Hannah begins to prepare the
  reader for the future controversy over who shall
  rule in Israel - God and man. The poem directs us
  to the simple fact that Yahweh is the great
  leveler, the controller of human destiny. From
  this perspective the notion that a human king
  could rule and successfully guide Israel
  independent of Yahweh is nonsense. Eslinger,
  111

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2.1-10 THE SONG OF HANNAH

• Function
• Hannahs song also bear some implications for
  the character of Samuel. He is born to the woman
  who believes in the necessity of pious submission
  and utter dependence on Yahweh. Samuel, the fruit
  of such faith, will continue to bear that torch
  throughout the following events. He is the living
  proof and will become the adamant exponent of the
  viewpoint expounded in Hannahs song. Eslinger,
  110
• Hannahs song also serves as an appropriate
  introduction to the events of chs. 2-3, which set
  up a contrast between the Elides and Samuel.
  Eslinger, 112

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2.1-10 THE SONG OF HANNAH

• The structure of the poem is very simple. Four
  stanzas may be marked off (1) The believers
  doxology (2) Warning to the arrogant (3)
  Yahwehs government (4) Confidence for the
  future. The meter regularly shows three accents
  to a line, except in one of two instances, where
  the text is probably at fault. Smith, ICC, 14

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2.11-36 SAMUEL CONTRASTED WITH ELIS SONS
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2.11-36 SAMUEL CONTRASTED WITH ELIS SONS

• This narrative unit (2.11-4.1a) has two
  purposes (1) to articulate the legitimacy of
  Samuel as the leader for Israel in the crisis
  to come and (2), conversely, to discredit the
  failed leadership of the house of Eli. We have
  seen in 1.3-28 that Samuel is a special gift from
  God (to Hannah) and a special gift back to God
  (from Hannah). The narrative of chapters 1-3
  wants us to understand that Samuels origin and
  his destiny are both peculiarly in Gods hand and
  for Gods purpose. This account of Samuels rise
  to power (2.11-4.1a) is no ordinary historical
  report but is a witness to how Gods intent in
  Israel is implemented. Part of the working of
  Gods intent in Israel is the nullification of
  the old priesthood, which is accomplished through
  this narrative. Brueggemann, Interpretation,
  21-22

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2.11-36 SAMUEL CONTRASTED WITH ELIS SONS

• ...they extorted quality meat from those
  bringing sacrifices. According to the priestly
  legislation in the Pentateuch, the clergy were to
  receive the breast and the right thigh of
  sacrificial animals (Lev 7.28-36) while,
  according to Deuteronomy, they were to receive
  the shoulder, the two cheeks (or jowls), and the
  stomach of any sacrificial ox or sheep (18.3). At
  Shiloh, apparently, an alternate system was
  followed, in which the attendant would thrust a
  fork into the boiling pot and pull up for the
  priest whatever stuck to his fork.... The Shiloh
  attendants departed from this egalitarian local
  system by picking the best portions for
  themselves rather than relying on potluck, and
  also by including the fatty portions in their
  selections. Normally no one would eat the fat
  since it was to be burned for Yahweh (Lev
  7.23-25, 31 17.6). The gravity of their offense
  is underscored by the note that this is how they
  treated all Israel (v14), that is, the sacral
  confederation. Klein, 25

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2.11-36 SAMUEL CONTRASTED WITH ELIS SONS

• MT adds to the previous indictment of Elis sons
  the charge that they had sexual relations with
  the women who carried on menial tasks at the
  entrance to the Tent of Meeting. This criticism,
  borrowed from Ex 38.8, may reflect conditions of
  a later time. Klein, 26

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3.1-4.1a Samuel and the word of Yahweh

• Dream Revelation
• 1 Sam 3.2 1 Kgs 3.4-5 Dream revelations were
  frequently received in sanctuaries or at sacred
  sites. Gnuse,142
• 1 Sam 3.3 Gen 28.11-12 15.12 Before the
  theophany occurs, it is customary to indicate
  that the recipient is asleep. Gnuse, 142
• 1 Sam 3.3 Gen 15.11 20.3 28.11 31.24 46.2
  Num 22.8, 22 1 Kgs 3.5 A reference to time is
  sometime mentioned.... Though 1 Samuel 3.3 is
  vague, it gives some indication of the time when
  it states, before the lamp of God went out.
  Despite our inability to determine the precise
  meaning of this phrase, many feel that the
  reference is to a time just before dawn when the
  oil was almost consumed in the lamp. Gnuse,
  143-144

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3.1-4.1a Samuel and the word of Yahweh

• Dream Revelation
• 1 Sam 3.2 1 Kgs 3.4-5 Dream revelations were
  frequently received in sanctuaries or at sacred
  sites. Gnuse,142
• 1 Sam 3.3 Gen 28.11-12 15.12 Before the
  theophany occurs, it is customary to indicate
  that the recipient is asleep. Gnuse, 142
• 1 Sam 3.3 Gen 15.11 20.3 28.11 31.24 46.2
  Num 22.8, 22 1 Kgs 3.5 A reference to time is
  sometime mentioned.... Though 1 Samuel 3.3 is
  vague, it gives some indication of the time when
  it states, before the lamp of God went out.
  Despite our inability to determine the precise
  meaning of this phrase, many feel that the
  reference is to a time just before dawn when the
  oil was almost consumed in the lamp. Gnuse,
  143-144

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3.1-4.1a Samuel and the word of Yahweh

• Theology of 1 Samuel 3
• The most direct purpose of this chapter is to
  criticize the Elies for their abuse in Shiloh.
  Gnuse, 156
• Though the text is not a call narrative, it does
  elevate the boy Samuel to a role of
  importance.... Samuel arose as a charismatic
  prophet and covenant mediator in a time of
  crisis. Even though he is only called a prophet
  twice (1 Sam 3.20, 9.9), he is the father of the
  prophetic movement, founder of ecstatic prophecy.
  However, he is not a prophet in the later
  classical sense. Gnuse, 156-157

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3.1-4.1a Samuel and the word of Yahweh

• Theology of 1 Samuel 3
• It would be logical to see in Samuel both roles,
  prophet and priest, for this would solve the old
  dilemma of institutional authority and
  charismatic renewal. But there is no warrant in
  the text for that conclusion. Samuel may have
  been a trainee at Shiloh under Eli, but according
  to the story he never assumed Elis post. If he
  continued to function at Shiloh after the defeat,
  he did so without the ark, in which case he as
  exercising a prophetic function, but not a
  priestly function. Samuels critique through the
  word of the judgment is a paradigm for the later
  criticism of the prophetic movement against the
  hereditary priesthood. Gnuse, 157

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3.1-4.1a Samuel and the word of Yahweh

• Theology of 1 Samuel 3
• The story indicates that Samuel succeeds Eli in
  function, but not in office. Gnuse, 157