1 Samuel 2:13–16 in the Context of Mediterranean Tariff Texts

2018 ◽  
Vol 130 (4) ◽  
pp. 545-558
Author(s):  
Bronson Brown-deVost
Keyword(s):  
Samuel 2 ◽  
1 Samuel

Zusammenfassung 1Sam 2,13–16 beinhaltet eine Beschreibung religiöser Praktiken in Schilo, die mit den Söhnen Elis, Hofni und Pinchas, verbunden sind. Die kultische Erzählung fügt sich nur schlecht in den umgebenden Text ein und ihre Bedeutung bleibt spekulativ, sowohl in modernen historisch-kritischen Studien als auch in der Textgeschichte des Samuelbuches. Der Vergleich mit phönizischen und griechischen Opferbestimmungen aus der Mitte bis zum Ende des 1. Jt. v. Chr. bietet einen soziolinguistischen Hintergrund, der zum Verständnis der Textpassage beiträgt und einige der Schwierigkeiten dieses Textes löst.

Prophecy and Apocalyptic

2016 ◽  
Author(s):  
Stephen L. Cook
Keyword(s):  
Near East ◽  
Ancient Near East ◽  
Human History ◽  
Samuel 2 ◽  
Bodily Resurrection ◽  
1 Samuel ◽  
Third Isaiah

Chapter 5 describes the rise in exilic and post-exilic Israel of a new prophecy about God’s end-time reign. This prophecy (in Third Isaiah, Ezekiel, Joel, Haggai, Zechariah, and Malachi) exhibited significant shifts in genre and patterns of revelation and intermediation. It envisioned mythic images and archetypes, known from across the ancient Near East, powerfully resurfacing to reveal transcendence interrupting human history and establishing millennial peace incontestably. It forged vibrant, urgent worldviews from allusions to Israel’s emerging corpus of authoritative, sacred writings. Each new apocalyptic imagination reflected the traditions of its originating group, often a priestly sect of Aaronides, Zadokites, or Levites. Thus, Isaiah 26 forges a prophecy of bodily resurrection from images of fecundity found in Isaiah 54. Zechariah 3 and 6 rework Ezekiel 21 and Genesis 49 into expectations of a humble Messiah. And Malachi’s warnings of end-time purgation recapitulate God’s judgment on priests in 1 Samuel 2:27–4:1.

Der unvergleichliche Gott—Psalm 113 im Spiegel von 1 Sam 2:1-10

2016 ◽  
Vol 66 (2) ◽  
pp. 245-260
Author(s):  
Heinz-Dieter Neef
Keyword(s):  
Samuel 2 ◽  
1 Samuel

The study represents the theory of a literary and thematic dependency of Psalm 113 upon 1 Samuel 2:1-10. The ‘Song of Hannah’ (c. 7th Century bc ?) is older than Psalm 113 (c. 6th Century bc ?). Both psalms place emphasis upon the uniqueness of Jahwe. The theological skopos of Psalm 113 aims primarily at the affirmation of Jahwe as the incomparable God (v.5). This topic allows itself to present Psalm 113 from 1 Sam 2:1-10. The author of Psalm 113, with the help of ‘The Song of Hannah’ in 1 Sam 2:1-10 has made Ps 113 a hymn of the community of Jahwe about the incomparable God.

scholarly journals Eli, “Enemy of a Temple”? A Study of מעון in 1 Samuel 2.29 and 2.32

2019 ◽  
Vol 70 (1) ◽  
pp. 50-63
Author(s):  
Koowon Kim
Keyword(s):  
Definite Evidence ◽  
Samuel 2 ◽  
Masoretic Text ◽  
Negative Role ◽  
1 Samuel ◽  
The Temple

The Septuagint’s reading of verses 29a and 32a in 1 Samuel 2 may appear to provide an explanation of the difficult readings of the Masoretic text, but in fact, the LXX complicates the matter. There is no definite evidence that the LXX is the original and MT its corrupt variant. I propose that MT מעון‎ “in a temple” in v. 29a and צר מעון‎ “enemy of a temple” in v. 32 not only make sense as they stand but also provide a hermeneutical key to understanding the story of the Elides’ degradation, which focuses on their negative role in the temple at Shiloh.

1 Samuel 2:6: Time and Wayyiqtol in Hannah’s Song

2021 ◽  
pp. 1-21
Author(s):  
Ethan C. Jones
Keyword(s):  
Past Tense ◽  
Samuel 2 ◽  
Past Time ◽  
The Past ◽  
Linguistic Research ◽  
Present Tense ◽  
1 Samuel

Abstract This article challenges the ideas that we should either re-read the form or appeal to a present tense rendering of וַיָּעַל in 1 Sam 2:6. Instead, I argue that the prospect of gnomic semantics due to the surrounding participles is leveraged to highlight a past time wayyiqtol “he raised up.” This past time makes sense of the context both within the poem itself (1 Sam 2) and the preceding narrative (1 Sam 1). What is more, a past tense meaning of וַיָּעַל is corroborated by recent robust linguistic research of the form. Reading the wayyiqtol as past makes reference to a specific, historical action done to Hannah. This reference to the past tightens the cohesion of and provides further coherence for Hannah’s narrative (1 Sam 1) and her song (1 Sam 2).

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