Samuel, The Books of
VIEW:16 DATA:01-04-2020
One book in Hebrew; the Septuagint divided it into two. The Talmud (A.D. 500) is the earliest authority that ascribes the book to Samuel (Baba Bathra 14:2). The Hebrew give it his name because its first part treats of his birth, life, and work. His death recorded in 1 Samuel 25 proves he did not write it all. The Talmud's view, adopted by learned Christian fathers, may be true of the first 24 chapters. That Samuel wrote memoirs, which Nathan the prophet and Gad the seer supplemented, appears from 1Ch_29:29; "now the acts ("history": dibrei) of David the king, first and last, behold they are written in the book ("history": dibrei) of Samuel the seer, and in the book ("history") of Nathan the prophet, and in the book ("history") of Gad the seer." Nehemiah is said in 2Ma_2:13 to have "gathered together the acts in the kings and the prophets." The internal notices favor a date of the memoirs used in compiling 1 and 2 Samuel before the due organization of the temple and Mosaic ritual.
For sacrifices are mentioned with tacit approval, or at least without apology, at other places (Mizpeh, Ramah, Bethel, and Araunah's threshing floor) than before the door of the tabernacle or temple, the only place permitted by the law (1Sa_7:9-10; 1Sa_7:17; 1Sa_9:13; 1Sa_10:3; 1Sa_14:35; 2Sa_24:18-25). On the contrary the writer of 1 and 2 Kings stigmatizes the high places to Jehovah and blames the kings who sanctioned or connived at them (1Ki_15:14; 1Ki_22:43; 2Ki_12:3; 2Ki_14:4; 2Ki_15:4; 2Ki_15:35; 2Ki_16:4; 2Ki_21:3). In the disestablishment of the Mosaic ritual consequent on the Philistine capture of the ark, and in the unsettled times that followed, even the godly followed Moses less strictly. Hence he is but twice mentioned in all Samuel, and then only as joined with Aaron in delivering Israel out of Egypt; the law is never mentioned (1Sa_12:6; 1Sa_12:8).
In Joshua "Moses" occurs 56 times; in Chronicles, Ezra, and Nehemiah, after the captivity, when a return to the Mosaic standard, was the watchword of the civil and religious restoration, 31 times; in Kings, ten times; in the unsettled era of Judges, three times. Its early date is also implied by its purity of Hebrew as compared with the so-called Chaldaisms of Kings and the still more alloyed language of Chronicles. The passage (1Sa_27:6) "Ziklag pertaineth unto the kings of Judah unto this day" implies the division between the kingdoms of Israel and Judah, but this is probably the comment of the last reviser. If it be the compiler's, then the compilation was made subsequently to the division. Though it does not record David's death it certainly takes it for granted (2Sa_5:5). This passage favors the view that the composition was shortly after his death.
That the composer used various existing materials appears from the distinct, but not irreconcilable, accounts of Saul's first acquaintance with David (1Sa_16:14-23; 1Sa_17:55-58), also of Saul's death (1Sa_31:2-6; 1Sa_31:8-13; 2Sa_1:2-12), also of the origin of the proverb "is Saul also among the prophets?" (1Sa_10:9-12; 1Sa_19:22-24). (See DAVID.) Summaries or endings of different memoirs incorporated by the composer appear in 1Sa_7:15-17; 1Sa_14:47-52; 2Sa_8:15-18. The only book quoted is the Book of Jasher ("the upright", namely, "nation"), 2Sa_1:18, the bow song or elegy over Saul and Jonathan; once elsewhere (Jos_10:13).
The allusion to "the Lord's king and His anointed" (1Sa_2:10) does not imply that kings already existed, and that therefore this is not Hannah's genuine utterance (for she lived before any king in Israel), but prophetically points on to the necessary culmination of God's kingdom in the coming Messiah, and in David His typical forefather. Probably an inspired member of the schools of the prophets composed the book, incorporating in abridged form existing memoirs and records; so thought Theodoret, Athanasius, and Gregory. A recorder, remembrancer, or chronicler (mazkir) is first mentioned in David's reign (2Sa_8:16; 2Sa_20:24). The details as to David in Bathsheba's affair, and of Amnon and Tamar, etc., etc., must have been furnished by contemporary memoirs written By persons having intimate access to the royal family. Prophets are prominent in Samuel.
Levites are mentioned only twice (1 Samuel 6; 2Sa_15:24), but thirty times in 1 Chronicles alone, containing David's history. The inspired author being of the prophetic schools naturally embodies Nathan's memoir as to his dealing with David in the Bathsheba sin, and in respect to the promise of permanence to his seed and throne (2 Samuel 7; 12), and Gad's dealing with him at the time of the plague (2 Samuel 24; also 1Sa_22:5). The phrase "Lord of hosts," 62 times found in Isaiah, occurs twice as often in Samuel as in all the other Old Testament histories put together. An undesigned coincidence confirming both occurs between 1Ch_10:12 (which omits notice of the burning), the men of Jabesh Gilead "buried Saul's and his son's bones," and 1Sa_31:12, "they burnt the bodies"; the bones in fragments alone remained after the burning.
Hannah's song must have been preserved by Samuel and incorporated by the compiler. The latter too derived from records David's elegies, 2Sa_1:19-27; 2Sa_3:33-34; David's psalm, 2Sa_22:2-51; and his last words, 2Sa_23:1-8. Samuel contains, but Chronicles omit, David's kindness to Mephibosheth (2 Samuel 9); the story of Bathsheba (2 Samuel 11; 12); Absalom's rebellion (2 Samuel 13); the Gibeonites hanging Saul's seven sons (2 Samuel 21); the war with the Philistines (2Sa_21:15-17); David's song (2 Samuel 22), and last words (2 Samuel 23). Dates are seldom given. The period included is somewhat under 155 years, 1171-1015 B.C. The internal evidence of places, times, etc., accords with truthfulness. Christ stamps Samuel as canonical (Mat_12:1-4; compare Act_3:24; Heb_11:32).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Sam'uel, The Books of. The books of Samuel are not separated from each other in the Hebrew manuscripts, and, from a critical point of view, must be regarded as one book. The present division was first made in the Septuagint (LXX) translation, and was adopted in the Vulgate , from the Septuagint (LXX). The book was called, by the Hebrews: "Samuel," probably, because the birth and life of Samuel were the subjects treated of in the beginning of the work.
The books of Samuel commence with the history of Eli and Samuel, and contain all accounts of the establishment of the Hebrew monarchy, and of the reigns of Saul and David, with the exception of the last days of the latter monarch, which are related in the beginning of the books of Kings, of which those of Samuel, form the previous portion. See Kings, The First and Second Books of.
Authorship and date of the book. As to the authorship, in common with all the historical books of the Old Testament, except the beginning of Nehemiah, the book of Samuel contains no mention in the text of the name of its author. It is indisputable that the title "Samuel" does not imply that the prophet was the author of the book of Samuel as a whole; for the death of Samuel is recorded in the beginning of the 25th chapter. In our own time, the most prevalent idea, in the Anglican Church, seems to have been that, the first twenty-four chapters of the book of Samuel were written by the prophet himself, and the rest of the chapters by the prophets, Nathan and Gad. This, however, is doubtful.
But although the authorship cannot be ascertained with certainty, it appears clear that, in its present form, it must have been composed, subsequent to the secession of the ten tribes, B.C. 975. This results from the passage in 1Sa_27:6, wherein it is said of David, "Then Achish gave him Ziklag that day wherefore Ziklag pertaineth unto the kings of Judah to this day:" for neither Saul, David nor Solomon is, in a single instance, called king of Judah, simply.
On the other hand, it could hardly have been written later than the reformation of Josiah, since it seems to have been composed, at a time when the Pentateuch was not acted on, as the rule of religious observances, which received a special impetus, at the finding of the Book of the Law, at the reformation of Josiah. All, therefore, that can be asserted with any certainty is that the book, as a whole, can scarcely have been composed later than the reformation of Josiah, and that it could not have existed, in its present form, earlier than the reign of Rehoboam. The book of Samuel is one of the best specimens of Hebrew prose in the golden age of Hebrew literature. In prose, it holds the same place which Joel, and the undisputed prophecies of Isaiah, hold in poetical or prophetical language.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
For sacrifices are mentioned with tacit approval, or at least without apology, at other places (Mizpeh, Ramah, Bethel, and Araunah's threshing floor) than before the door of the tabernacle or temple, the only place permitted by the law (1Sa_7:9-10; 1Sa_7:17; 1Sa_9:13; 1Sa_10:3; 1Sa_14:35; 2Sa_24:18-25). On the contrary the writer of 1 and 2 Kings stigmatizes the high places to Jehovah and blames the kings who sanctioned or connived at them (1Ki_15:14; 1Ki_22:43; 2Ki_12:3; 2Ki_14:4; 2Ki_15:4; 2Ki_15:35; 2Ki_16:4; 2Ki_21:3). In the disestablishment of the Mosaic ritual consequent on the Philistine capture of the ark, and in the unsettled times that followed, even the godly followed Moses less strictly. Hence he is but twice mentioned in all Samuel, and then only as joined with Aaron in delivering Israel out of Egypt; the law is never mentioned (1Sa_12:6; 1Sa_12:8).
In Joshua "Moses" occurs 56 times; in Chronicles, Ezra, and Nehemiah, after the captivity, when a return to the Mosaic standard, was the watchword of the civil and religious restoration, 31 times; in Kings, ten times; in the unsettled era of Judges, three times. Its early date is also implied by its purity of Hebrew as compared with the so-called Chaldaisms of Kings and the still more alloyed language of Chronicles. The passage (1Sa_27:6) "Ziklag pertaineth unto the kings of Judah unto this day" implies the division between the kingdoms of Israel and Judah, but this is probably the comment of the last reviser. If it be the compiler's, then the compilation was made subsequently to the division. Though it does not record David's death it certainly takes it for granted (2Sa_5:5). This passage favors the view that the composition was shortly after his death.
That the composer used various existing materials appears from the distinct, but not irreconcilable, accounts of Saul's first acquaintance with David (1Sa_16:14-23; 1Sa_17:55-58), also of Saul's death (1Sa_31:2-6; 1Sa_31:8-13; 2Sa_1:2-12), also of the origin of the proverb "is Saul also among the prophets?" (1Sa_10:9-12; 1Sa_19:22-24). (See DAVID.) Summaries or endings of different memoirs incorporated by the composer appear in 1Sa_7:15-17; 1Sa_14:47-52; 2Sa_8:15-18. The only book quoted is the Book of Jasher ("the upright", namely, "nation"), 2Sa_1:18, the bow song or elegy over Saul and Jonathan; once elsewhere (Jos_10:13).
The allusion to "the Lord's king and His anointed" (1Sa_2:10) does not imply that kings already existed, and that therefore this is not Hannah's genuine utterance (for she lived before any king in Israel), but prophetically points on to the necessary culmination of God's kingdom in the coming Messiah, and in David His typical forefather. Probably an inspired member of the schools of the prophets composed the book, incorporating in abridged form existing memoirs and records; so thought Theodoret, Athanasius, and Gregory. A recorder, remembrancer, or chronicler (mazkir) is first mentioned in David's reign (2Sa_8:16; 2Sa_20:24). The details as to David in Bathsheba's affair, and of Amnon and Tamar, etc., etc., must have been furnished by contemporary memoirs written By persons having intimate access to the royal family. Prophets are prominent in Samuel.
Levites are mentioned only twice (1 Samuel 6; 2Sa_15:24), but thirty times in 1 Chronicles alone, containing David's history. The inspired author being of the prophetic schools naturally embodies Nathan's memoir as to his dealing with David in the Bathsheba sin, and in respect to the promise of permanence to his seed and throne (2 Samuel 7; 12), and Gad's dealing with him at the time of the plague (2 Samuel 24; also 1Sa_22:5). The phrase "Lord of hosts," 62 times found in Isaiah, occurs twice as often in Samuel as in all the other Old Testament histories put together. An undesigned coincidence confirming both occurs between 1Ch_10:12 (which omits notice of the burning), the men of Jabesh Gilead "buried Saul's and his son's bones," and 1Sa_31:12, "they burnt the bodies"; the bones in fragments alone remained after the burning.
Hannah's song must have been preserved by Samuel and incorporated by the compiler. The latter too derived from records David's elegies, 2Sa_1:19-27; 2Sa_3:33-34; David's psalm, 2Sa_22:2-51; and his last words, 2Sa_23:1-8. Samuel contains, but Chronicles omit, David's kindness to Mephibosheth (2 Samuel 9); the story of Bathsheba (2 Samuel 11; 12); Absalom's rebellion (2 Samuel 13); the Gibeonites hanging Saul's seven sons (2 Samuel 21); the war with the Philistines (2Sa_21:15-17); David's song (2 Samuel 22), and last words (2 Samuel 23). Dates are seldom given. The period included is somewhat under 155 years, 1171-1015 B.C. The internal evidence of places, times, etc., accords with truthfulness. Christ stamps Samuel as canonical (Mat_12:1-4; compare Act_3:24; Heb_11:32).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Sam'uel, The Books of. The books of Samuel are not separated from each other in the Hebrew manuscripts, and, from a critical point of view, must be regarded as one book. The present division was first made in the Septuagint (LXX) translation, and was adopted in the Vulgate , from the Septuagint (LXX). The book was called, by the Hebrews: "Samuel," probably, because the birth and life of Samuel were the subjects treated of in the beginning of the work.
The books of Samuel commence with the history of Eli and Samuel, and contain all accounts of the establishment of the Hebrew monarchy, and of the reigns of Saul and David, with the exception of the last days of the latter monarch, which are related in the beginning of the books of Kings, of which those of Samuel, form the previous portion. See Kings, The First and Second Books of.
Authorship and date of the book. As to the authorship, in common with all the historical books of the Old Testament, except the beginning of Nehemiah, the book of Samuel contains no mention in the text of the name of its author. It is indisputable that the title "Samuel" does not imply that the prophet was the author of the book of Samuel as a whole; for the death of Samuel is recorded in the beginning of the 25th chapter. In our own time, the most prevalent idea, in the Anglican Church, seems to have been that, the first twenty-four chapters of the book of Samuel were written by the prophet himself, and the rest of the chapters by the prophets, Nathan and Gad. This, however, is doubtful.
But although the authorship cannot be ascertained with certainty, it appears clear that, in its present form, it must have been composed, subsequent to the secession of the ten tribes, B.C. 975. This results from the passage in 1Sa_27:6, wherein it is said of David, "Then Achish gave him Ziklag that day wherefore Ziklag pertaineth unto the kings of Judah to this day:" for neither Saul, David nor Solomon is, in a single instance, called king of Judah, simply.
On the other hand, it could hardly have been written later than the reformation of Josiah, since it seems to have been composed, at a time when the Pentateuch was not acted on, as the rule of religious observances, which received a special impetus, at the finding of the Book of the Law, at the reformation of Josiah. All, therefore, that can be asserted with any certainty is that the book, as a whole, can scarcely have been composed later than the reformation of Josiah, and that it could not have existed, in its present form, earlier than the reign of Rehoboam. The book of Samuel is one of the best specimens of Hebrew prose in the golden age of Hebrew literature. In prose, it holds the same place which Joel, and the undisputed prophecies of Isaiah, hold in poetical or prophetical language.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
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