#cartledge

Samuel

Samuel is a character in the Hebrew Bible and the Old Testament, uniquely depicted as having served several roles, as judge, military leader, seer, prophet, kingmaker, priestly official, and loyal servant of Yahweh. He is traditionally thought to have played a pivotal role in ancient Israel's transition from the judges to the monarchy.

Authorship

Of the many ways the story of Samuel in the Bible is viewed, Tony Cartledge suggests, "While putting more or less trust in the veracity of the materials, the reader must approach the text on at least two levels: as story and as history" (13). Based on 1 Chronicles 29:29-30, the books of Samuel in the Old Testament are traditionally thought to have been primarily authored by the person Samuel, "with supplementary information about the period following his death being supplied by the prophets Nathan and Gad" (13).

However, modern scholarship provides another view. When the particulars of purported accounts of historical events diverge, this suggests multiple authors or sources. For example, in the flood story in Genesis, one version has Noah gathering one pair of each kind of animal; another has him gathering seven pairs of clean animals and one pair of unclean animals; in one account, Noah sends out a dove; in another, he sends out a raven; in one version the flood lasts a year; in another 40 days and 40 nights, and so on. The Bible is replete with such instances. That is an indication, as Richard Friedman says, "of a skillful redactor capable of combining and organizing separate documents into a single work that was united enough to be readable as a continuous narrative" (60). After all, someone somewhere brought the compilation of material we know as the Bible to its final version.

As the Hebrew Bible has been translated largely through the Masoretic Text and Greek Septuagint, in modern times, the source-critical view of authorship has come to play a prominent role in the historiography of the Bible. Building on the works of others, German biblical scholar Julius Wellhausen (1844-1918) brought what has come to be known as the "documentary hypothesis" of authorship into a more thorough form. According to Wellhausen, for the first five books of the Bible, known as the Pentateuch, an editor had at his disposal the works of four authors of different classes, writing at three different stages of Hebraic religious evolution. The earlier J (Jehovah) and E (Elohim) sources "reflected the nature/fertility stage of religion. Writing later, D (Deuteronomy) reflected the spiritual/ethical stage, and P derived from the priestly/legal stage" (Friedman 24-26). While many other aspects of Wellhausen's work have been criticized, the idea of redaction of multiple sources remains the basis for source-critical methodology.

A second seminal and more recent contribution comes from Martin Noth (1902-1968). His Deuteronomist history postulates that the books of Deuteronomy, Joshua, Judges, 1-2 Samuel, 1-2 Chronicles, and 1-2 Kings were all "the work of a single writer working in the exilic period, who organized the various old units and complexes of material available to him into a continuous history of Israel from the entry into Canaan until the beginning of the exile" (McCarter, 4). Considering style, language, and thematic similarities to Deuteronomy, Noth identifies the writer of Deuteronomy, with the interests of P, as the sole compiler and editor of the books of Joshua to 2 Kings.

However, with a revision, Frank Moore Cross (1921-2012) places a primary edition (Dtr¹) to the pre-exilic time of king Josiah with a secondary touched-up version (Dtr²) completed during exile. Finally, Richard E. Friedman postulates that Dtr¹ and Dtr² were the sole collaborative works of the prophet Jeremiah and his scribe Baruch, as they fit the bill of P and were alive during Josiah's reign and were together in exile in Egypt.

Concerning Samuel as part of Deuteronomist history, several divergences suggesting multiple authors are pointed out.

Besides the twice-mentioned death of Saul (1 Sam 31; 2 Sam 1), there are other duplicate versions of the same events. Eli is twice warned that his priestly dynasty will fall (1 Sam 2:27-36; 3:11-14). There are two accounts of Saul's public acclamation as king (10:17-24) and two of his rejection (13:14; 15:23). When David flees from Saul, he is twice betrayed by the Ziphites. (Cartledge, 4)

Then there are hard-to-reconcile accounts, as in 16:14-23, where David becomes Saul's personal musician and assistant, yet in the next chapter, when David offers to fight Goliath, he is unknown to Saul. Then there is the antagonism towards the monarchy in 7:1-8:22, but in chapters 9-11, a seeming vote for it "as a means of divine deliverance" (Cartledge, 4). Moreover, there are stand-alone sections such as Hannah's Song, the Ark Narrative, and the Court History of David, where there is no mention of Samuel though in other places he is purported to have vetted and anointed the king.

There remains a lack of consensus as to when excerpts were written and collated, the number and level of completion of the sources received, and if there were one, two, or a school of editors. Regardless, the seriousness and respect with which the source materials were handled are reflected in the fact that divergent narratives were maintained, even though it might have been tempting for the sake of a stronger appearance of historicity to delete countervailing ones.

Moreover, while the source-critical method of the historiography of the Bible has maintained the lion's share of attention within scholastic circles for some time, in recent times, literary criticism and inquiry into the social world of the Bible are making important contributions. Archaeological finds are also having their impact. The Zayit Stone, discovered in 2005 and dating to the 10th century BCE, inscribed with the Old Hebrew alphabet, may, for some, moderate the position of a narrative built on eons of oral tradition. It appears the Hebrews were literate early on, which may shed new light on source material considerations. Friedman's theory that Baruch was the final author of Deuteronomist history is strengthened by the Baruch stamp find, which shows that a person named Baruch lived and was a scribe at that time. The Aramaic inscription bytdwd from Tell Dan recently discovered by Avraham Biran and J. Naveh, as it is thought to be translated as "House of David," confirms for some the historicity of king David and lends credit to the stories surrounding him and those such as Samuel, associated with him.

Nonetheless, as Cartledge shares, camps for and against the historicity of the Old Testament are divided into the minimalist approach "of the Alt-Noth school who argue that scientific historiography cannot simply accept the Old Testament at face value" and the maximalists "from the Albright-Bright circle who believe the Old Testament documents are more trustworthy and while acknowledging discrepancies, may be used to reconstruct the history of ancient Israel" (9). As part of that history, the story of Samuel is one of transition between the period of the judges and the monarchy. Portrayed to have facilitated that passage, Samuel is shown serving several leadership roles.