|New American Bible|
2002 11 11
IntraText - Text
The Historical Books
The historical books include 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra, Nehemiah, 1 and 2 Maccabees. To these are added the special literary group of Tobit, Judith, and Esther.
The Books of Tobit, Judith, and 1 and 2 Maccabees, as well as parts of Esther, are called deuterocanonical: they are not contained in the Hebrew canon but have been accepted by the Catholic Church as canonical and inspired.
By means of a series of episodes involving the persons of Samuel, Saul, and David, a century of history unfolds in 1 and 2 Samuel from the close of the period of Judges to the rise and establishment of the monarchy in Israel. Most important is God's promise to David of a lasting dynasty (2 Sam 7), from which royal messianism in the Bible developed.
In 1 and 2 Kings the religious history of Israel extends another four centuries, from the last days of David to the Babylonian captivity and the destruction of Jerusalem (587 B.C.). The various sources for these books are woven into a uniform pattern based on the principle of fidelity to Yahweh for rulers and people alike. The sequence of regnal chronicles in both books is interrupted by a cycle of traditions surrounding the prophets Elijah (1 Kings) and Elisha (2 Kings).
Chronicles, Ezra, and Nehemiah form a historical work, uniform in style and basic ideas. Chronicles records the long period from the reign of Saul to the return from exile, not so much with exactitude of detail as with concern for the meaning of the facts which demonstrate God's intervention in history. The Ezra-Nehemiah chronicle constitutes the most important source for the formation of the Jewish religious community after the Babylonian exile; the two persons most responsible for the reorganization of Jewish life were Ezra and Nehemiah.
1 and 2 Maccabees contain independent accounts of partially identical events which accompanied the attempted suppression of Judaism in Palestine in the second century B.C. Vigorous reaction to this attempt established for a time the religious and political independence of the Jews. 1 Maccabees portrays God as the eternal benefactor of the Jews and their unfailing source of help. The people are required to be devoted to his exclusive worship and to observe exactly the law he has given them. 2 Maccabees, besides supplementing the former volume, gives a theological interpretation of the history of the period and contains teaching on the resurrection from the dead, intercession of the saints, and suffrages for the dead.
Tobit, Judith, and Esther are examples of free composition - the religious novel used for purposes of edification and instruction. Interest in whatever historical data these books may contain is merely intensified by the addition of vivid details. Judith is a lesson in Providence: a pious reflection on the annual Passover observance to convey the reassurance that God is still the master of history who saves Israel from her enemies. Esther's purpose is the glorification of the Jewish people and the explanation of the origin, significance, and date of the feast of Purim. It is a literary development of the principle of reversal of fortune through punishment of the prosperous rich and reward for the virtuous who are oppressed.
Samuel to Maccabees demonstrates that before as well as during the millennium of history with which it is concerned, Israel was a covenanted people, bound to Yahweh, Lord of the universe, by the ties of faith and obedience. This required observance of the law and worship in his temple, the consequent rewards of which were divine favor and protection. In this way these books anticipate and prepare for the coming of him who would bring type and prophecy to fulfillment, history to term, and holiness to perfection: Christ, the Son of David and the promised Messiah.
The Books of Samuel
Originally but one book, the scroll of Samuel was early divided into two. The Greek translators called these the first and second Books of Kingdoms, a title St. Jerome later modified to "Kings." The Hebrew title, "Samuel" alludes to the leading figure in the first book, who was responsible for the enthronement of David. It is David's history that the second book recounts.
This sacred work thus comprises the history of about a century, describing the close of the age of the Judges and the beginnings of monarchy in Israel under Saul and David. It is not a complete and continuous history, nor a systematic account of the period, but rather a series of episodes centered around the persons of Samuel, Saul and David, the principal figures leading up to the establishment of the royal dynasty of David.
The final editor is unknown, nor are we certain of the time at which the various strands of the narrative were put together, though one may think of the period, perhaps late in the seventh century B.C., when the other volumes of the "Former Prophets" from Joshua through Kings, were built into a more or less continuous historical corpus. The Samuel-Saul-David narratives clearly depend on several written sources: a Samuel cycle, two sets of stories about Saul and David, and a family history of David. This last (2 Sam 9-20; 1 Kings 1-2), one of the most vivid historical narratives surviving from ancient times, probably originated early in the reign of Solomon.
One of the most significant theological contributions of the Old Testament is found in 2 Sam 7 the oracle of Nathan. David is here promised an eternal dynasty, and this becomes the basis for the development of royal messianism throughout the Bible. With this promise to David one should compare 2 Chron 17; ⇒ Psalm 89:19-37; ⇒ 132:11-13; ⇒ Acts 2:30; ⇒ Hebrews 1:5.
The contents of this work may be divided as follows:
I. History of the Last Judges, Eli and Samuel (⇒ 1 Sam 1:1 - ⇒ 1 Sam 7:17)
II. Establishment of the Monarchy in Israel (⇒ 1 Sam 8:1 - ⇒ 1 Sam 12:25)
III. Saul and David (⇒ 1 Sam 13:1 - ⇒ 2 Sam 2:7)
IV. The Reign of David (⇒ 2 Sam 2:8 - ⇒ 2 Sam 20:26)
V. Appendixes (⇒ 2 Sam 21:1 - ⇒ 2 Sam 24:25)