Roh di Endor Pemanggilan Roh dalam 1 Samuel 28:1-25 dan Ajaran Aliran Pangestu

AbstrakPenelitian ini menelusuri ajaran dalam 1 Sam. 28 yang terkait dengan pemanggilan rohorang mati dan membandingkan dengan ajaran Aliran Pangestu mengenai hal itu. Hasilpenelitian pada konteks kitab Samuel menunjukkan bahwa roh yang muncul di Endoradalah bukan roh Samuel, sedangkan dalam ajaran Pengestu mengenai kematian jugadapat disimpulkan bahwa, roh di Endor juga bukanlah roh Samuel karena roh Samuelsudah menyatu atau lebur dengan Allah. Hasilnya dapat dipergunakan dalam proseskontekstualisasi bagi orang-orang Pangestu yang telah menjadi warga Gereja Kristennamun masih diwarnai pandangan lama mereka. AbstractThis article explores the teaching in 1 Samuel 28 about the summoning of the spirit in comparison with the teaching of Pangestu Beliefs concerning the issue. Based on analysis of the historical context of the Book of Samuel, the result shows that the spirit in Endor is not that of Samuel while based on the teaching of Pangestu about death, the spirit in Endor is not the spirit of Samuel either because his spirit has merged in Divine Union. The result of this study can be used in the contextualization process for the Pangestu adherents who have joined the Christian church but still cling to their old-world view.

The Wicked “Sons of Eli” and the Composition of 1 Samuel 1–4

Scholars have struggled to reach consensus about the literary relationship between the anti-Elide material in 1 Sam 2–3 and the so-called “Ark Narrative” in 1 Sam 4–6. I propose a new resolution to this problem. I argue that the two named characters, Hophni and Phinehas, have been introduced secondarily to and independently from the unnamed “sons of Eli” and represent a redactional layer that runs through chs. 1–2, and 4. Before the addition of these characters, the “sons of Eli” designated a generic priesthood associated with the character, Eli. The material about this priesthood is comprised of discrete passages that have been appended to Samuel’s birth story and its extension. The anti-Elide material was later connected to 1 Sam 4 through the addition of Hophni and Phinehas, who serve to recast the Elides’ iniquities as the reason for the Israelite defeat and loss of the ark.

MONARKI: PENOLAKAN TERHADAP ALLAH SEBAGAI RAJA

This article describes the history of the formation of the government system of the monarchy in Israel. The study was based on the text 1 Samuel 8:1-22. In which tells the story of Israel’s refusal to God as their King. And that means they reject the theocracy.

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

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).

Abigail of Maon and the Wise Woman of Abel: Speaking Truth to Power

In 1 Samuel Abigail of Maon and then in 2 Samuel the Wise Woman of Abel dare to Speak Truth to Power. Each woman employs the wisdom of a moral appeal to the male aggressor’s better inclinations to deescalate a situation where her community is seriously threatened with violent and immediate annihilation.

Hannah’s prayer for a male child: Interpreting 1 Samuel 1:11 in the Nigerian context

Studies have shown that a preference for male children is prevalent in many parts of the world, including Africa. In Nigeria, with its patriarchal family structure, a preference for sons has become an institutionalised way of life. Hence, the Hannah narrative in 1 Samuel 1 is of high relevance in Nigeria. The story of Hannah’s barrenness has often been employed to encourage childless Christians to have faith in God for children, but not many have paid attention to her request specifically for a male child in verse 11. To this end, Hannah’s prayer for a male child is examined in this article against the context of the strong desire for male children in Nigeria. The article employed the historical-critical and descriptive methods. Apart from the exegesis of 1 Samuel 1:11, using the descriptive approach, the author interacted with and utilised relevant material on preference for male children in Nigeria. The research found that Hannah’s request for a son is consistent with the pattern of the narratives of barren mothers in the Old Testament in which all asked for male children. Hannah’s specific request for a male child is therefore a reflection of the preference for sons in ancient Israel, which derived principally from the fact that, in that society, male children were greatly desired for the purpose of the perpetuation of the husband’s lineage, as well as for land inheritance. Understanding Hannah’s prayer for a son in this way, makes 1 Samuel 1:11 relevant in Nigeria where people prefer male children for similar reasons. In view of the fact that the preference for sons has a fatal effect on female children, as well as their mothers, it amounts to women abuse, which makes it an issue of pastoral significance in Nigeria. 1 Samuel 1:11 is thus relevant in the context of marital conflicts among Nigerian Christian couples arising from male child preference. To this end, teaching to illuminate this preference for sons should form an integral part of the marriage theology of the church in Nigeria.Contribution: The article is a contribution in the field of marriage theology, in that it identifies the preference for male children as a possible factor for marital disharmony among Nigerian Christian couples.