Kitab 1 Samuel: Perbedaan antara revisi
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{{Tanakh OT}}
'''Kitab 1 Samuel''' merupakan bagian dari [[Alkitab Ibrani]] ([[
# [[Kitab Samuel]] (memuat [[1 Samuel]] dan [[2 Samuel]])
# [[Kitab Raja-
Selanjutnya, sampai sekarang dibagi menjadi empat:
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# [[2 Raja-Raja]]
'''Kitab Samuel''',{{efn|Dalam Alkitab Ibrani sampai sekarang, 1 dan 2 Samuel masih merupakan satu kesatuan sebagai "Kitab Samuel" ({{hebrew|ספר שמואל}}, ''Sefer Shmuel''). Untuk kepentingan pembagian pasal dan ayat, kitab ini dianggap dibagi menjadi dua bagian, sebagaimana dalam Alkitab Kristen, menjadi: 1 Samuel dan 2 Samuel.}} ''1 Samuel'' dan ''2 Samuel'', merupakan bagian sejarah naratif [[Israel
Kitab 1 Samuel berisi sejarah Israel dalam masa peralihan dari zaman [[Hakim-Hakim]] kepada zaman Raja-Raja. Perubahan dalam kehidupan nasional di [[Israel]] itu khususnya berkisar pada tiga orang: [[Nabi]] [[Samuel]], Raja [[Saul]], dan Raja [[Daud]]. Pengalaman-pengalaman Daud pada masa mudanya sebelum ia menjabat raja, terjalin erat dengan kisah Samuel dan [[Saul]]. Kitab ini dimulai dengan kelahiran nabi [[Samuel]]<ref>{{Alkitab|1 Samuel 1:1-20}}</ref> dan panggilan [[Yahweh|Allah]] kepadanya ketika masih kecil. Kisah [[Tabut Perjanjian]] kemudian memuat sejarah penindasan orang Israel oleh orang [[Filistin]], yang menyebabkan Samuel mengurapi [[Saul]] sebagai raja pertama [[Kerajaan Israel (kerajaan bersatu)|Kerajaan Israel]]. Namun, Saul terbukti tidak layak sebagai raja dan Allah beralih memilih [[Daud]], yang mengalahkan musuh-musuh Israel, serta akhirnya membawa Tabut Perjanjian ke [[Yerusalem]] dalam [[Kitab 2 Samuel]], di mana Allah kemudian menjanjikan Daud dan penerusnya suatu dinasti yang tidak berkesudahan.{{sfn|Spieckerman|2001|p=348}}
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** 4Q53 Samuel<sup>c</sup> (4QSam<sup>c</sup>)
== Ikhtisar ==
[[File:Ernst Josephson. - David och Saul.JPG|thumb|''Daud dan Saul'', karya [[Ernst Josephson]], 1878.]]
[[Hana (ibu Samuel)|Hana]] yang mandul mengucapkan janji kepada [[Yahweh|Allah semesta alam]] bahwa jika ia dikarunia seorang anak laki-laki, anak itu akan diserahkannya sebagai pelayan Allah. Janji itu disampaikan di depan [[Tabut Perjanjian]] yang saat itu berada di [[Silo, Israel|Silo]]. [[Eli]], imam di tempat itu, memberkati Hana dan ketika putra Hana, [[Samuel]] sudah lahir dan disapih, anak itu dipercayakan kepada Eli sebagai seorang [[Nazir]] Allah – satu dari dua orang Nazir Allah, selain [[Simson]], yang dinyatakan dalam Alkitab. Kedua putra Eli, [[Hofni dan Pinehas]], ternyata tidak layak menjadi imam dan kemudian terbunuh dalam [[Pertempuran Afek]], tetapi Samuel kecil tumbuh besar "di hadapan Tuhan."
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The [[Philistines]] [[Philistine captivity of the Ark|capture the Ark of the Covenant]] from Shiloh and take it to the temple of their god [[Dagon]], who recognises the supremacy of Yahweh. The Philistines are afflicted with plagues and return the ark to the Israelites, but to the territory of the [[tribe of Benjamin]] rather than to Shiloh. The Philistines attack the Israelites gathered at [[Mizpah in Gilead (Judges)|Mizpah]] in Benjamin. Samuel appeals to Yahweh, the Philistines are decisively beaten, and the Israelites reclaim their lost territory.
In Samuel's old age, he appoints his sons [[Joel (son of Samuel)|Joel]] and [[Abijah]] as judges, but they are unworthy, and so the people clamour for a king. God directs Samuel to grant them a king despite his concerns, and gives them [[Saul]] of the tribe of Benjamin. Saul defeats the enemies of the Israelites, but sins against Yahweh.
Yahweh tells Samuel to anoint [[David]] of [[Bethlehem]] as king, and David enters Saul's court as his [[Squire|armour-bearer]] and [[harp]]ist. Saul's son and heir [[Jonathan (1 Samuel)|Jonathan]] befriends David and recognises him as rightful king. Saul plots David's death, but David flees into the wilderness, where he becomes a champion of the Hebrews. David joins the Philistines, but continues secretly to champion his own people, until Saul and Jonathan are killed in battle at [[Mount Gilboa]]. At this point, David offers a majestic eulogy, where he praises the bravery and magnificence of both his friend Jonathan and King Saul.<ref>{{bibleverse|2|Samuel|1:17–27|9}}</ref>
The elders of Judah anoint David as king, but in the north Saul's son [[Ish-bosheth]], or Ishbaal, rules over the northern tribes. After a long war, Ishbaal is murdered by [[Rechab]] and [[Baanah]], two of his captains who hope for a reward from David; but David has them killed for killing God's anointed. David is then anointed King of all Israel. David captures Jerusalem and brings the Ark there. David wishes to build a temple, but [[Nathan (Prophet)|Nathan]] tells him that one of his sons will be the one to build the temple. David defeats the enemies of Israel, slaughtering Philistines, [[Moab]]ites, [[Edom]]ites, Syrians and [[Arameans]].
David commits adultery with [[Bathsheba]] and plots the death of her husband, [[Uriah the Hittite]]; for this [[Yahweh]] sends disasters against his house. Nathan tells David that the sword shall never depart from his house. For the remainder of his reign there are problems. [[Amnon]] (one of David's sons) rapes his half-sister [[Tamar (daughter of David)|Tamar]] (one of David's daughters). [[Absalom]] (another son of David) kills Amnon, rebels against his father, and David flees from Jerusalem. Absalom is killed following the [[Battle of the Wood of Ephraim]], David is restored as king, and he returns to his palace. Finally only two contenders for the succession remain, [[Adonijah]] and Bathsheba's son [[Solomon]].
The Second Book of Samuel concludes with four chapters (chapters 21 to 24) which lie outside the chronological narrative of Saul and David. The narrative is resumed with the [[first Book of Kings]], which relates how, as David lies dying, Bathsheba and Nathan ensure Solomon's elevation to the throne.
The four supplementary <ref>Sub-heading in [[Jerusalem Bible]]</ref> chapters cover a great famine during David's reign,<ref>{{bibleverse|2|Samuel|21:1|NKJV}}</ref> the execution of seven of Saul's remaining descendants, only [[Mephibosheth]] being saved,<ref>{{bibleverse|2|Samuel|21:2-9|NKJV}}</ref> David's [[2 Samuel 22|song of thanksgiving]],<ref>{{bibleverse|2|Samuel|22:1-51|NKJV}}</ref> which is almost identical to [[Psalm 18]], his last words,<ref>{{bibleverse|2|Samuel|23:1-7|NKJV}}</ref> a list of David's "[[David's Mighty Warriors|mighty warriors]]",<ref>{{bibleverse|2|Samuel|23:8-39|NKJV}}</ref> an offering made by David using water from the well of Bethlehem,<ref>{{bibleverse|2|Samuel|23:13-17|NKJV}}</ref> David's sinful [[Census#Ancient Israel|census]],<ref>{{bibleverse|2|Samuel|24:1-9|NKJV}}</ref> a plague over Israel which David opted for as preferable to either famine or oppression,<ref>{{bibleverse|2|Samuel|24:10-17|NKJV}}</ref> and the construction of an altar on land he purchased from [[Araunah the Jebusite]].<ref>{{bibleverse|2|Samuel|24:18-25|NKJV}}</ref>
== Komposisi ==
[[File:David and Bathsheba by Artemisia Gentileschi.jpg|thumb|''David and Bathsheba'', by [[Artemisia Gentileschi]]. David is seen in the background, standing on a balcony.]]
=== Versi ===
What it is now commonly known as '''1 Samuel''' and '''2 Samuel''' are called by [[the Vulgate]], in imitation of [[Septuagint|the Septuagint]], '''1 Kings''' and '''2 Kings''' respectively.<ref>[[:s:Catholic Encyclopedia (1913)/First and Second Books of Kings|Catholic Encyclopedia (1913)/First and Second Books of Kings]]</ref>
Then, what it is now commonly known as '''1 Kings''' and '''2 Kings''' would be '''3 Kings''' and '''4 Kings''' in old Bibles before the year 1516 such as the Vulgate and the Septuagint respectively.<ref>[[:s:Catholic Encyclopedia (1913)/Third and Fourth Books of Kings|Catholic Encyclopedia (1913)/Third and Fourth Books of Kings]]</ref> It was in 1517 that use of the division we know now today used by Protestant Bibles and adopted by Catholics began. Some Bibles still preserve the old denomination, for example, [[Douay Rheims bible]].<ref>[http://www.drbo.org/ Douay Rheims bible]</ref>
1 and 2 Samuel were originally (and, in some Jewish bibles, still are {{cn|date=July 2017}}) a single book, but [[Septuagint|the first Greek translation]], produced around the second century BCE, divided it into two; this was adopted by the Latin translations used in the early Christian church of the West, and finally introduced into Jewish bibles around the early 16th century.{{sfn|Gordon|1986|pp=19–20}} The modern Hebrew text, called the [[Masoretic text]], differs considerably from the Greek, and scholars are still working at finding the best solutions to the many problems this presents.{{sfn|Bergen|1996|pp=25–27}}
=== Authorship and date of composition ===
According to passages 14b and 15a of the [[Bava Basra]] tractate of the [[Talmud]], the book was written by [[Samuel]] up until 1 Samuel 25, which notes the death of Samuel, and the remainder by the prophets [[Gad (prophet)|Gad]] and [[Nathan (prophet)|Nathan]]. Critical scholars from the 19th century onward have rejected this idea. [[Martin Noth]] in 1943 theorized that Samuel was composed by a single author as part of a history of Israel: the [[Deuteronomistic history]] (made up of [[Deuteronomy]], [[Book of Joshua|Joshua]], [[Book of Judges|Judges]], Samuel and [[Books of Kings|Kings]]).{{sfn|Klein|2003|p=316}} Although Noth's belief that the entire history was composed by a single individual has been largely abandoned, his theory in its broad outline has been adopted by most scholars.{{sfn|Tsumura|2007|pp=15–19}}
The most common view today is that an early version of the history was composed in the time of king [[Hezekiah]] (8th century BC); the bulk of the first edition dates from his grandson [[Josiah]] at the end of the 7th BC, with further sections added during the [[Babylonian exile]] (6th century BC) and the work was substantially complete by about 550 BC.{{sfn|Walton|2009|pp=41–42}} Further editing was apparently done even after then: for example, the silver quarter-shekel which Saul's servant offers to Samuel in 1 Samuel 9 almost certainly fixes the date of this story in the Persian or [[Hellenistic period]]s.{{sfn|Auld|2003|p=219}}
The 6th century BC authors and editors responsible for the bulk of the history drew on many earlier sources, including (but not limited to) an "ark narrative" (1 Samuel 4:1–7:1 and perhaps part of 2 Samuel 6), a "Saul cycle" (parts of 1 Samuel 9–11 and 13–14), the "history of David's rise" (1 Samuel 16:14-2 Samuel 5:10), and the "succession narrative" (2 Samuel 9–20 and 1 Kings 1–2).{{sfn|Knight|1991|p=853}} The oldest of these, the "ark narrative," may even predate the Davidic era.{{sfn|Tsumura|2007|p=11}}
=== Sumber-sumber ===
The sources used to construct 1 and 2 Samuel are believed to include the following:<ref>Jones, pp. 197–99</ref>
*''Call of Samuel'' or ''Youth of Samuel'' (1 Samuel 1–7): From Samuel's birth his career as Judge and prophet over Israel. This source includes the ''Eli narrative'' and part of the ark narrative.{{sfn|Soggin|1987|pp=210–11}}
*''Ark narrative'' (1 Samuel 4:1b–7:1 and 2 Samuel 6:1–20): the ark's capture by the Philistines in the time of Eli and its transfer to Jerusalem by David – opinion is divided over whether this is actually an independent unit.{{sfn|Eynikel|2000|p=88}}
*''Jerusalem source'': a fairly brief source discussing David conquering Jerusalem from the [[Jebusite]]s.
*''Republican source'': a source with an anti-monarchial [[bias]]. This source first describes Samuel as decisively ridding the people of the Philistines, and begrudgingly appointing an individual chosen by God to be king, namely Saul. David is described as someone renowned for his skill at playing the harp, and consequently summoned to Saul's court to calm his moods. Saul's son Jonathan becomes friends with David, which [[David and Jonathan|some commentators view as romantic]], and later acts as his protector against Saul's more violent intentions. At a later point, having been deserted by God on the eve of battle, Saul consults a [[Mediumship|medium]] at [[Witch of Endor|Endor]], only to be condemned for doing so by Samuel's ghost, and told he and his sons will be killed. David is heartbroken on discovering the death of Jonathan, tearing his clothes as a gesture of grief.
*''Monarchial source'': a source with a pro-monarchial bias and covering many of the same details as the ''republican source''. This source begins with the divinely appointed birth of Samuel. It then describes Saul as leading a war against the Ammonites, being chosen by the people to be king, and leading them against the Philistines. David is described as a shepherd boy arriving at the battlefield to aid his brothers, and is overheard by Saul, leading to David challenging [[Goliath]] and defeating the Philistines. David's warrior credentials lead to women falling in love with him, including [[Michal]], Saul's daughter, who later acts to protect David against Saul. David eventually gains two new wives as a result of threatening to raid a village, and Michal is redistributed to another husband. At a later point, David finds himself seeking sanctuary amongst the Philistine army and facing the Israelites as an enemy. David is incensed that anyone should have killed Saul, even as an act of mercy, since Saul was anointed by Samuel, and has the individual responsible, an [[Amalekite]], killed.
*''[[Court History of David]]'' or ''Succession narrative'' (2 Samuel 9–20 and 1 Kings 1–2): a "[[Historical fiction#Historical novel|historical novel]]", in [[Alberto Soggin]]'s phrase, telling the story of David's reign from his affair with [[Bathsheba]] to his death. The theme is of retribution: David's sin against [[Uriah the Hittite]] is punished by God through the destruction of his own family,{{sfn|Soggin|1987|pp=216–17}} and its purpose is to serve as an apology for the coronation of Bathsheba's son [[Solomon]] instead of his older brother [[Adonijah]].{{sfn|Klein|2003|p=316}} Some textual critics have posited that given the intimacy and precision of certain narrative details, the Court Historian may have been an eyewitness to some of the events he describes, or at the very least enjoyed access to the archives and battle reports of the royal house of David.<ref name=Kirsch>{{cite book|last=Kirsch|first=Jonathan|title=King David: The Real Life of the Man Who Ruled Israel|year=2009|publisher=Random House LLC|isbn=9780307567819|pages=307–09}}</ref>
*''Redactions'': additions by the redactor to harmonize the sources together; many of the uncertain passages may be part of this editing.
*''Various'': several short sources, none of which have much connection to each other, and are fairly independent of the rest of the text. Many are poems or pure lists.
== Tema ==
[[File:Hannah VICTORS, Jan.jpg|thumb|[[Hannah (Bible)|Hannah]] presenting [[Samuel (Biblical figure)|Samuel]] to [[Eli (Bible)|Eli]], by [[Jan Victors]], 1645.]]
The Book of Samuel is a theological evaluation of kingship in general and of dynastic kingship and [[David]] in particular.{{sfn|Klein|2003|p=312}} The main themes of the book are introduced in the opening poem (the "[[Song of Hannah]]"): (1), the sovereignty of [[Yahweh]], God of Israel; (2), the reversal of human fortunes; and (3), kingship.{{sfn|Tsumura|2007|p=68}} These themes are played out in the stories of the three main characters, [[Samuel]], [[Saul]] and [[David]].
=== Samuel ===
{{main|Samuel}}
Samuel answers the description of the "prophet like Moses" predicted in Deuteronomy 18:15–22: like Moses, he has direct contact with [[Yahweh]], acts as a judge, and is a perfect leader who never makes mistakes.{{sfn|Beytenbrach|2000|pp=53–55}} Samuel's successful defence of the Israelites against their enemies demonstrates that they have no need for a king (who will, moreover, introduce inequality), yet despite this the people demand a king. But the king they are given is Yahweh's gift, and Samuel explains that kingship can be a blessing rather than a curse if they remain faithful to their God. On the other hand, total destruction of both king and people will result if they turn to wickedness.{{sfn|Klein|2003|p=316}}
=== Saul ===
{{main|Saul}}
Saul is the chosen one, tall, handsome and "goodly",<ref>{{bibleverse|1|Samuel|9:2|KJV}}: King James Version</ref> a king appointed by Yahweh, and anointed by Samuel, Yahweh's prophet, and yet he is ultimately rejected.{{sfn|Hertzberg|1964|p=19}} Saul has two faults which make him unfit for the office of king: he carries out a sacrifice in place of Samuel (1 Samuel 13:8–14), and he fails to complete the genocide of the [[Amalekites]] as God has ordered (1 Samuel 15).{{sfn|Klein|2003|p=319}}
=== Daud ===
{{main|Daud}}
One of the main units within Samuel is the "History of David's Rise", the purpose of which is to justify David as the legitimate successor to Saul.{{sfn|Dick|2004|pp=3–4}} The narrative stresses that he gained the throne lawfully, always respecting "the Lord's anointed" (i.e. Saul) and never taking any of his numerous chances to seize the throne by violence.{{sfn|Jones|2001|p=198}}
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== Ayat-ayat terkenal ==
* {{Alkitab|1 Samuel 3:10}}: Lalu datanglah TUHAN, berdiri di sana dan memanggil seperti yang sudah-sudah: "Samuel! Samuel!" Dan Samuel menjawab: "Berbicaralah, sebab hamba-Mu ini mendengar."
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