1. The document discusses the authorship, dating, and sources of the biblical books of 1 and 2 Samuel. It was likely written by multiple anonymous authors from the Deuteronomistic school over time, drawing on earlier sources. 2. The books chronicle the transition from the era of judges to the establishment of the monarchy in ancient Israel with Saul as the first king, followed by David. They were originally one book that was later divided due to its length. 3. The books convey the theological message that God establishes and judges human rulers and nations according to their obedience to his commands, as outlined in Deuteronomy. He works both sovereignly and in response to human choices.

1. KITAB SAMUEL DAN
MONARKI DI ISRAEL.
SESI 7
ALBERTUS PURNOMO, OFM (SSL)

2. PENGANTAR

3. JUDUL
• Teks Ibrani: Samuel (1 kitab)
• Tradisi Yunani dan Latin1-2 Regnorum (“kerajaan2”)
• Hieronimus: 1-2 Regum (“Raja”)
• Kanon Kristiani: 1-2 Samuel

4. PENULIS
• Anonim
• Tradisional: Samuel atau nabi atau sejarawan Nathan and Gad
(1 Taw 29:29). “Samuel is considered the author up to 1 Samuel
25 (his death). Nathan and Gad completed the writing (1
Chronicles 29:29)”
• Penulis : para cendekiawan dari mazhab Deuteronomistis

5. PENULIS
• Setting waktu kitab Samuel: Peristiwa dalam 1 Samuel
berlangsung antara 100 tahun, dari c. 1100 SM sampai 1000 SM.
Peristiwa dalam 2 Samuel mencakup 40 tahun.
• Penulisan kitab: setelah 960 SM
• Isi: asal usul Kerajaan dan 2 raja pertama.

6. PENULIS
• a. Author uses a biographical style
• b. Author writes thematically from a special interest in the
prophetic unfolding of the kingdom of Israel, especially as
centered in the emergence, triumph, and struggles within the house
of David

7. AN INTRODUCTION TO THE OT, 153
The book is named after the first major character in the
narrative; Samuel’s birth is recorded in the first chapter, and
his death in 1 Samuel 25 precludes the possibility that he
wrote the entirety of the book (cf. 1 Chron. 29:29–30). The
Talmud attributes 1 Samuel 1–24 to Samuel, while the rest has
been connected with Nathan and Gad (b. Bat. 14b; 15a).

8. CATATAN TAMBAHAN
• The work bears the name of Samuel apparently because he is the first of
its principal figures and was instrumental in the selection of the first two
kings.
• In 1 Samuel, Samuel is treated as prophet and judge and Israel’s
principal figure immediately before the monarchy, and Saul as king.
• In 2 Samuel, David is presented as king.

9. MENGAPA KITAB SAMUEL DIBAGI DUA?
• The canonical book we know today as 1 Samuel and 2 Samuel were
originally one long and unbroken narrative tracing the rise of the
monarchy in the late eleventh century BCE.
• principally concerned with the origin and early history of the monarchy
of ancient Israel.

10. • The separation of this narrative into two distinct books was probably
accomplished by the translators of the Septuagint, who presumably
found it difficult to incorporate the entire history contained in these
two books into one scroll, given that the Greek text (unlike biblical
Hebrew) contained vowels as well as consonants.

11. • Though both books bear his name, Samuel dominates only the first twelve
chapters of 1 Samuel, and he is soon eclipsed in importance by David, the boy
warrior-turned-king whose rise to power is made possible both by Samuel
himself and by Israel’s worsening political situation.
• Samuel is a major player in this narrative, and he serves as a perfect transition
figure from the era of the judges to the era of the kings.

12. SEJARAH PENYUSUNAN

13. SOURCE-CRITICAL APPROACHES
The usual criteria involving perceived repetitions, doublets, tensions, and contra
dictions were used to isolate earlier narrative strands.
When did Saul first meet David—prior to the battle with Goliath (1 Sam. 17:31,
55–58) or when Saul was needing the comfort of music (16:14–23)? Who killed
Goliath—David (17:50) or Elhanan (2 Sam. 21:19)?
What was God’s attitude to instituting a monarchy in Israel—was it positive and
approving (1 Sam. 9:15–16; 10:23–25) or negative and disapproving (8:4–22;
12:16–19)

14. SOURCE-CRITICAL APPROACHES
• Although a source-critical approach to this question has largely fallen
into disrepute, attempted to revive it by assigning all passages in1
Samuel 8–31 to either of two sources largely congruent with those
identified in earlier scholarship

15. • The author exercised considerable care in his 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 [kesalahan] of any reigning king will bring the
punishment of Yahweh.
• Ada dua sumber yang Menyusun kitah Samuel – pro kerajaan dan anti kerajaan
• The rest of the history is shaped to illustrate the validity of these claims.

16. TRADITION-HISTORICAL APPROACHES.
Scholars taking a tradition-historical approach thought they could
isolate previous collections of stories devoted to particular themes.
Rost (1926 [1982]) identified a precanonical ark narrative (1 Sam.
4:1–7:1), a history of David’s rise to power (1 Sam. 16:14–2 Sam.
5:10), and a succession narrative (2 Sam. 9–20; 1 Kings 1–2) as the
major subunits of Samuel.

17. ISI KITAB SAMUEL
I. Berakhirnya Dunia Lama – Masa Hakim-hakim (1 Sm 1-7)
II. Munculnya Dunia Baru - Zaman Monarki (1 Sm 8-12)
III. Kerajaan Saul (1 Sm 13-15)
IV. Tradisi Tentang David (1 Sm 16 - 2 Sm 24)

18. PROBLEM LITERATUR

19. PESAN TEOLOGIS

20. Samuel is ordinarily described as part of the Deuteronomic
History, that series of books from Joshua through Kings that
applies the laws and worldview of Deuteronomy to the history
of the nation. The influence of Deuteronomy can be felt in
Samuel quite often at the level of phraseology and vocabulary.

21. 1
• 1. Deuteronomy (ulangan) envisaged a day when Israel would have a
king (17:14–20) and set forth the principles under which a king should
rule. Israel did eventually ask for a king “like all the nations around
[them]” (Deut. 17:14; 1 Sam. 8:5,20), and the book of Samuel records
Israel’s initial experiments with monarchy.
• Both Deuteronomy and Samuel had warned about kings who amassed
too much wealth and power (Deut. 17:16–17; 1 Sam. 8:10–18) and had
proclaimed the responsibility of kings to obey the written commands of
God (Deut. 17:18–19; 1 Sam. 10:25).

22. 2. Deuteronomy also spoke of a day when Israel would have rest from the
enemies that surrounded her (12:10); then God would choose one place to which
his people would bring their offerings in worship (12:1–14, 20–25).
The book of Samuel records the transition from the itinerating tabernacle to the
first inklings that a temple would be built (2 Sam. 7:1–2).
The choice of Jerusalem as the place for God’s house is inseparably tied to God’s
choice of David

23. 3. Deuteronomy also presented a God who responded to his people: with blessing when they obeyed, but in
judgment when they did not (chap. 28).
Although he was a God sovereign in all his ways, yet Israel would have many choices to make as individuals
and as a nation.
God would respond in accord with their choices.
Throughout the narratives of Samuel the reader sees divine blessing and judgment in action.
God rules over the affairs of history; he elects and foreordains the course of persons and nations (2 Sam. 7:7–
9). But he is also a God who gives to human beings meaningful moral choices with far-reaching consequences
for themselves and others

24. • God requires the obedience of all people and that they worship him alone (1 Sam. 7:3–4).
• Human beings do not escape the consequences of the moral order of the universe as established
by its Creator; people suffer for their sins in accordance with divine retribution.
• But above and beyond the ebb and flow of human excess and folly, a sovereign God continues to
work his gracious purpose toward his chosen people and chosen king.