Narrative Art and Poetry in the Books of Samuel

Fokkelman, J. P.

doi:10.1163/9789004358577

Cited by 14 publications

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“…65 Rejecting these arguments, Fokkelman and Van Seters have insisted that 21.1-14 constitutes a congruently unified unit. 66 Through the literary-historical analysis, the present study supports the argument that the backbone of 2 Samuel 21 (21.1-11,14c) reflects a single narrative trajectory. The story starts with loose ends, with both the divergent subjects indicating David, ‫'דוד'‬ in 21.1,3 and ‫'המלך'‬ in 21.2, and the slightly different terms that address the same contents, ‫אליהם'‬ ‫ויאמר‬ ‫לגבענים‬ ‫המלך‬ ‫'ויקרא‬ (the king called the Gibeonites and said to them) in 21.2a and ‫הגבענים'‬ ‫אל‬ ‫דוד‬ ‫'ויאמר‬ (David said to the Gibeonites) in 21.3a.…”

Section: The Historical-literary Analysis Of 2 Sam 21supporting

confidence: 75%

Polemical propaganda of the Golah community against the Gibeonites: Historical background of Joshua 9 and 2 Samuel 21 in the early Persian Period

Lee-Sak

2019

Journal for the Study of the Old Testament

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In Joshua 9 and 2 Samuel 21, two issues relate to the Gibeonites: the cultic place of YHWH and the Gibeonites’ ethnicity. In order to clarify the historical background of both texts, this article aims to look closely at the archaeological information of the site of el-Jib and to undertake a redactional analysis. Synthesizing these two independent observations leads to the conclusion that the only appropriate historical background for the composition of these texts is the early Persian period. This article suggests that both texts functioned as polemical propaganda for the Golah community against the Gibeonites. Such propaganda was presented to first affirm the supremacy of the Temple of Jerusalem, while denigrating the status of the Gibeonites and their sanctuary (Josh 9). Second, the propaganda served to brainwash the Gibeonites into serving the Golah community, exhorting them to assimilate as a part of Persian Yehud (2 Sam 21).

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Section: The Historical-literary Analysis Of 2 Sam 21supporting

confidence: 75%

Polemical propaganda of the Golah community against the Gibeonites: Historical background of Joshua 9 and 2 Samuel 21 in the early Persian Period

Lee-Sak

2019

Journal for the Study of the Old Testament

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“…Although there is no reference in Genesis 34:2 to Shechem being stronger than Dinah, our understanding of ָ ‫ֶה‬ ‫ַּנ‬ ‫ְע‬ ‫ַי‬ ‫ו‬ in 2 Samuel 13:14 necessitates that Shechem's action be viewed as a sexual 6.The basic meaning of the verb ‫ׁשכב‬ is to 'lie down' or 'sleep', literally in terms of sleeping and metaphorically in terms of being laid down to rest in death; however, this verb also has sexual connotations, in terms of male and female engaging in sexual activity. In most of the cases, where this verb is used to denote sexual activity, it carries a negative connotation, or it is for prohibited sexual encounters: a father with his daughter ( encounter through the overpowering of the weaker party, which necessitates that in both cases the verb ‫ׁשכב‬ be viewed not as an innocent sexual encounter but as rape (Bar-Efrat 1989;Conroy 1978;Fokkelman 1981;Trible 1984:46) In the story, all the other characters are given a voice except for Dinah. She is raped; however, she is not given a chance to speak.…”

Section: This Verse May Be Renderedmentioning

confidence: 99%

Wathint’ Umfazi, Wathint’ Imbokodo, Uzakufa [You Strike a Woman, You Strike a Rock, You Will Die]: Dinah and Tamar as rape protestors

Ramantswana

2019

HTS Teologiese Studies / Theological Studies

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The rape incident outlined in this paragraph was used with permission from the victim of the rape.2.In the Zulu culture, the term imbokodo is used for a 'grinding stone' -a resistant and durable stone mainly used by women in the household for processing materials through pounding and pestling. As Nzimande (2008:223) in her book chapter entitled 'Reconfiguring Jezebel: A Postcolonial Imbokodo Reading of the Story of Naboth's Vineyard (1 Ki 21:1-16)' notes, 'imbokodo symbolises unity, solidarity and strength. Imbokodo is dependable: no matter what the task, it remains intact and unscathed'. See also her PhD dissertation, 'Postcolonial Biblical Interpretation in Post-Apartheid South Africa: The Gebirah in the Hebrew Bible in the Light of Queen Jezebel and the Queen Mother Lemuel' (PhD dissertation,

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“…The prophet will require unconditional obedience from the king in matters of warfare (chs. 13,15), ritual (13:8 ff.) and leadership (e.g, 15:32 f.).…”

Section: Saul Is Depicted As One Dependent Upon Other People Tfviewsmentioning

confidence: 99%

“…At the beginning he is determined 'to act charismatically and surprisingly'. 13 Once he had military support he declares war by having Jonathan kill the Philistine governor at Gebah (13:3). Obviously, 'the intent of Jonathan's action is to precipitate an Israelite insurrection by provoking the Philistines';" To gain the support he needs Saul mobilizes Israel by having the trumpet blown (v.…”

Section: The Fallure Of the Charisniaticmentioning

confidence: 99%

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Three Charismatic Leaders: Part One: Saul

Czovek

2002

Transformation: An International Journal of Holistic Mission St

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will be heard of that now the election is over. Even before the result was announced Welshman Ncube was arrested and charged with treason. South African entreaties that Mugabe should now form a government of national unity were hopeless. Tsvangarai and the MDC were so demonized during the election that no reconciliation is possible. It seems certain that the government will seek to break up the opposition.The youth militias are still active and the churches are still divided. Archbishop Pius Ncube describes the new presidency as 'illegal' and refused to attend Mugabe's inauguration. Two other Catholic bishops did attend, however, and the secretary of the Catholic Bishops' Conference said that the church 'must reflect the plurality of people and differences and not fan differences'.Meanwhile ZANU/PF and MDC emerge from the election with two rather different responsibilities. ZANU/PF has to handle a national situation of immediate hunger and of the impending failure of the harvest. MDC has to handle the crises of accommodation and services in Harare and Chitungwiza. It should give them both quite enough to do. Notes1 This presentation was first given at the Oxford Centre for Mission Studies on March 19 2002 and repeated at the University of the West of England on March 21 2002. In order to preserve its immediacy it has not been updated in the light of subsequently available material.2 The Minister of Education, Aeneas Chigwedere, speaking at a school in Makoni which was being renamed after Maurice Nyagumbo, commented on Mutasa's strategy, saying that if a woman did not like you you could not win her affection by beating her up! 3 Two published pamphlets provide a slightly more considered version of media history:AeneasChig-

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Narrative Art and Poetry in the Books of Samuel

Cited by 14 publications

References 0 publications

Polemical propaganda of the Golah community against the Gibeonites: Historical background of Joshua 9 and 2 Samuel 21 in the early Persian Period

Polemical propaganda of the Golah community against the Gibeonites: Historical background of Joshua 9 and 2 Samuel 21 in the early Persian Period

Wathint’ Umfazi, Wathint’ Imbokodo, Uzakufa [You Strike a Woman, You Strike a Rock, You Will Die]: Dinah and Tamar as rape protestors

Three Charismatic Leaders: Part One: Saul

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