Pengajaran Kitab Sejarah Deuteronomistis

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

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.