SAMUEL 2 שמואל ב

There are numerous parallels, repetitions, and discrepancies within the books of Samuel. Different accounts are given of the origin of the monarchy (1 Samuel 9:1–10:16 and 1 Samuel 8; 10:17–27); there are two accounts of the rejection of Saul as king (1 Samuel 13:8–14 and 1 Samuel 15:10–31) and two more of David’s introduction to Saul (1 Samuel 16 and 1 Samuel 17). One account of the slaying of Goliath attributes the act to David (1 Samuel 17) and the other to Elhanan (2 Samuel 21:19).

Some scholars assume that the books of Samuel were composed from two or three continuous sources; others suggest a compilation of independent narratives of varying lengths. The latter view has gained the wider acceptance. The longest independent narrative, an excellent example of historical writing, is the “court history of David” (2 Samuel 9–20; 1 Kings 1–2). The several independent narratives and fragments were presumably collected by the Deuteronomic historian and joined together in the production of his work (Deuteronomy, Joshua, Judges, 1 and 2 Samuel, 1 and 2 Kings). 

The book exercised considerable care in its use of traditional material, for everything is made to serve in an overall theological perspective. The conflicting accounts of the origin of the monarchy, reflecting pro- and anti-monarchical attitudes, are intentionally held in tension as a backdrop for the divine promise to the house of David in 2 Samuel 7, guaranteeing its permanence and warning that the iniquity of any reigning king will bring the punishment of Yahweh. The rest of the history is shaped to illustrate the validity of these claims.

During Samuel’s youth at Shiloh, the Philistines inflicted a decisive defeat against the Israelites at Eben-Ezer, placed the land under Philistine control, and took the sanctuary’s Ark for themselves. Upon hearing the news of the capture of the Ark of the Covenant, and the death of his sons, Eli collapsed and died. When the Philistines had been in possession of the Ark for seven months and had been visited with calamities and misfortunes, they decided to return the Ark to the Israelites.

According to Bruce C. Birch, Samuel was a key figure in keeping the Israelites’ religious heritage and identity alive during Israel’s defeat and occupation by the Philistines.” It may have been possible and necessary for Samuel to exercise authority in roles that would normally not converge in a single individual (priest, prophet, judge).”

After 20 years of oppression, Samuel, who had gained national prominence as a prophet (1 Samuel 3:20), summoned the people to the hill of Mizpah, and led them against the Philistines. The Philistines, having marched to Mizpah to attack the newly amassed Israelite army, were soundly defeated and fled in terror. The retreating Philistines were slaughtered by the Israelites. The text then states that Samuel erected a large stone at the battle site as a memorial, and there ensued a long period of peace thereafter.

Saul was, according to the Hebrew Bible, the first monarch of the United Kingdom of Israel. His reign supposedly marked the transition of Israel and Judah from a scattered tribal society to organized statehood.

The historicity of Saul and the United Kingdom of Israel is not universally accepted, as what is known of both comes from the Hebrew Bible. According to the text, he was anointed as king of the Israelites by Samuel, and reigned from Gibeah. Saul is said to have died by suicide when he “fell on his sword” during a battle with the Philistines at Mount Gilboa, in which three of his sons were also killed.

The succession to his throne was contested between Ish-bosheth, his only surviving son, and David, his son-in-law; David ultimately prevailed and assumed kingship over Israel and Judah.

2 Samuel 1:4 – “’What happened?’ David asked. ‘Tell me.’ ‘The men fled from the battle,’ he replied. ‘Many of them fell and died. And Saul and his son Jonathan are dead.’”

2 Samuel 2:3 – “David also took the men who were with him, each with his family, and they settled in Hebron and its towns”

2 Samuel 7:8 – “Now then, tell my servant David, This is what the LORD Almighty says: I took you from the pasture, from tending the flock, and appointed you ruler over my people Israel.”

2 Samuel 7:16 – “Your house and your kingdom will endure forever before me; your throne will be established forever.”

2 Samuel 19:4 – “But the king covered his face, and the king cried with a loud voice, O my son Absalom, O Absalom, my son, my son!.”

2 Samuel 22:2-4 – “The LORD is my rock, my fortress, and my deliverer; my God is my rock, in whom I take refuge, my shield and the horn of my salvation. He is my stronghold, my refuge, and my savior—from violent men you save me. I call to the LORD, who is worthy of praise, and I am saved from my enemies.”

Saul is sent with a servant to look for his father’s strayed donkeys. Leaving his home at Gibeah, they eventually arrive at the district of Zuph, at which point Saul suggests abandoning their search. Saul’s servant tells him that they happen to be near the town of Ramah, where a famous seer is located, and suggests that they should consult him first. The seer (later identified by the text as Samuel) offers hospitality to Saul and later anoints him in private.

A popular movement having arisen to establish a centralized monarchy like other nations, Samuel assembles the people at Mizpah in Benjamin to appoint a king, fulfilling his previous promise to do so. Samuel organizes the people by tribe and by clan. Using the Urim and Thummim, he selects the tribe of Benjamin, from within the tribe selecting the clan of Matri, and from them selecting Saul. After having been chosen as monarch, Saul returns to his home in Gibeah, along with a number of followers. However, some of the people are openly unhappy with the selection of Saul.

The Ammonites, led by Nahash, lay siege to Jabesh-Gilead. Under the terms of surrender, the occupants of the city are to be forced into slavery and have their right eyes removed. Instead, they send word of this to the other tribes of Israel, and the tribes west of Jordan assemble an army under Saul. Saul leads the army to victory over the Ammonites, and the people congregate at Gilgal where they acclaim Saul as king and he is crowned.

Samuel exercised his leadership through all of Israel in war and law, but his authority is basically religious, mostly prophetic, although with some features of priestly authority. He appears at first as being hostile to the monarchy and then as being favorable to it. 

He is the spokesman of Yahweh in the election both of Saul and of David. Yet, the picture is not entirely straightforward, and a close examination of the material, as conducted by a large number of critical historians, reveals inconsistencies that raise questions about both the history of Samuel and the sources in which this history has been preserved.

The same examination reveals that none of the material in its present form was contemporary with the events; if one source is taken as controlling, then the other materials lose all historical value.

Besides slaying Goliath, David, (flourished c. 1000 BCE), was known for being the second king of ancient Israel. He founded the Judaean dynasty and united all the tribes of Israel under a single monarch. His son Solomon expanded the empire that David built. David is an important figure in Judaism, Christianity, and Islam.

The primary evidence for David’s career consists of several chapters in the books 1 and 2 Samuel in the Hebrew Bible (Old Testament). The Psalms are also attributed to him, a tribute to his legendary skill as a poet and hymnodist. Material evidence for his reign, while a matter of intense debate among scholars, is scant. Some scholars claim to have discovered artifacts that corroborate the biblical account of David’s kingdom. Others assert that the archaeological record strongly suggests that David was not the grand ruler of a rising kingdom but merely a gifted tribal leader of a pastoral, rather than urban, society.

A fragment from a stone stele mentioning the “House of David” (a reference to his political dynasty) was inscribed more than a century after the traditional date of his reign and is not accepted by all scholars. The following article is largely drawn from the biblical account of David’s reign.

Back in Ziklag, three days after Saul’s death, David receives news that Saul and his sons are dead. It transpires that the messenger is an Amalekite who, at Saul’s insistence, had killed Saul to speed his death along, and brought his crown to David. David orders his death for having killed God’s anointed. At this point, David offers a majestic eulogy, where he praises the bravery and magnificence of both his friend Jonathan and King Saul.

David returns to Hebron at God’s instruction. The elders of Judah anoint David as king, and as his first act he offers a reward to the people of Jabesh Gilead for performing Saul’s funerary rites. Meanwhile, in the north, Saul’s son Ish-bosheth, supported by Abner, has taken control of the northern tribes. David and Ish-bosheth’s armies meet at the Pool of Gibeon, and Abner and Joab, another son of Zeruiah and David’s general, agree to have soldiers fight in one-on-one combat.

All this achieves is twelve men on each side killing each other, but a battle follows and David wins. During the Benjaminites’ retreat, Joab’s brother Asahel chases Abner and Abner kills him, shocking everyone. Joab and Abishai continue Asahel’s pursuit. A truce is declared when they reach a hill to avoid further bloodshed, and Abner and his men are able to cross the Jordan.