The Wicked “Sons of Eli” and the Composition of 1 Samuel 1–4

Scholars have struggled to reach consensus about the literary relationship between the anti-Elide material in 1 Sam 2–3 and the so-called “Ark Narrative” in 1 Sam 4–6. I propose a new resolution to this problem. I argue that the two named characters, Hophni and Phinehas, have been introduced secondarily to and independently from the unnamed “sons of Eli” and represent a redactional layer that runs through chs. 1–2, and 4. Before the addition of these characters, the “sons of Eli” designated a generic priesthood associated with the character, Eli. The material about this priesthood is comprised of discrete passages that have been appended to Samuel’s birth story and its extension. The anti-Elide material was later connected to 1 Sam 4 through the addition of Hophni and Phinehas, who serve to recast the Elides’ iniquities as the reason for the Israelite defeat and loss of the ark.

Hannah’s prayer for a male child: Interpreting 1 Samuel 1:11 in the Nigerian context

Studies have shown that a preference for male children is prevalent in many parts of the world, including Africa. In Nigeria, with its patriarchal family structure, a preference for sons has become an institutionalised way of life. Hence, the Hannah narrative in 1 Samuel 1 is of high relevance in Nigeria. The story of Hannah’s barrenness has often been employed to encourage childless Christians to have faith in God for children, but not many have paid attention to her request specifically for a male child in verse 11. To this end, Hannah’s prayer for a male child is examined in this article against the context of the strong desire for male children in Nigeria. The article employed the historical-critical and descriptive methods. Apart from the exegesis of 1 Samuel 1:11, using the descriptive approach, the author interacted with and utilised relevant material on preference for male children in Nigeria. The research found that Hannah’s request for a son is consistent with the pattern of the narratives of barren mothers in the Old Testament in which all asked for male children. Hannah’s specific request for a male child is therefore a reflection of the preference for sons in ancient Israel, which derived principally from the fact that, in that society, male children were greatly desired for the purpose of the perpetuation of the husband’s lineage, as well as for land inheritance. Understanding Hannah’s prayer for a son in this way, makes 1 Samuel 1:11 relevant in Nigeria where people prefer male children for similar reasons. In view of the fact that the preference for sons has a fatal effect on female children, as well as their mothers, it amounts to women abuse, which makes it an issue of pastoral significance in Nigeria. 1 Samuel 1:11 is thus relevant in the context of marital conflicts among Nigerian Christian couples arising from male child preference. To this end, teaching to illuminate this preference for sons should form an integral part of the marriage theology of the church in Nigeria.Contribution: The article is a contribution in the field of marriage theology, in that it identifies the preference for male children as a possible factor for marital disharmony among Nigerian Christian couples.

Spiritualitas Hana Menurut 1 Samuel 1:1-28 Dan Implementasinya Bagi Wanita

Spiritualitas adalah hidup menurut roh. Dalam konteks hubungan yang transenden, roh itu adalah Roh Allah sendiri. Spiritualitas adalah hidup yang didasarkan pada pengaruh dan bimbingan Roh Allah. Spiritualitas bertujuan untuk membuat manusia hidup sesuai dengan cita-cita Allah atau tujuan Allah. Spiritualitas merupakan peningkatan hidup beragama yang bersumber pada religiositas. Dengan menghayati spiritualitas, manusia menjadi orang spiritual, yaitu orang yang menghayati Allah dalam hidup nyata sehari-hari sesuai dengan panggilan dan peran hidupnya. Untuk menemukan jawabannya, maka dibuatlah sebuah penelitian dengan menggunakan metode penelitian deskriptif bibliologis. Hasilnya adalah kaum wanita Kristen akan tekun mencari Tuhan, mengandalkan Tuhan, menjaga kekudusan hidup dan setia menepati janji. Spirituality is living according to the spirit. In the context of a transcendent relationship, that spirit is the Spirit of God Himself. Spirituality is a life based on the influence and guidance of the Spirit of God. Spirituality aims to make human beings live according to God's ideals or God's purposes. Spirituality is an increase in religious life which is rooted in religiosity. By living spirituality, humans become spiritual people, that is, people who live God in real everyday life according to their vocation and role. To find the answer, a study was made using descriptive bibliological research methods. The result is that Christian women will diligently seek God, rely on God, keep their lives holy and faithfully keep their promises.

The Oxford Handbook of the Historical Books of the Hebrew Bible

The Oxford Handbook of the Historical Books of the Hebrew Bible offers thirty-six essays on the so-called “Historical Books”: Joshua, Judges, 1–2 Samuel, 1–2 Kings, Ezra-Nehemiah, and 1–2 Chronicles. The essays are organized around four nodes: contexts, content, approaches, and reception. Each essay takes up two questions: (1) what does the topic/area/issue have to do with the Historical Books? and (2) how does this topic/area/issue help readers better interpret the Historical Books? The essays engage traditional theories and newer updates to the same, and also engage the textual traditions themselves which are what give rise to compositional analyses. Many essays model approaches that move in entirely different ways altogether, however, whether those are by attending to synchronic, literary, theoretical, or reception aspects of the texts at hand. The contributions range from text-critical issues to ancient historiography, state formation and development, ancient Near Eastern contexts, society and economy, political theory, violence studies, orality, feminism, postcolonialism, and trauma theory—among others. Taken together, these essays well represent the variety of options available when it comes to gathering, assessing, and interpreting these particular biblical books.

LABORATORIUM IBADAH BAGI ORANG PERCAYA-ANALISA NARASI 1 SAMUEL 1

Reading Hannah‘s success to overcome life‘s dilemma proved that the true worship based on the sincerity of heart will be a kind of laboratory and clinic for healing. It is a place where believers had an experience of recovery process and finding solution even though someone can give an unsuitable reaction toward their condition. As long as the attitude of trusting God becomes an integral part of believer‘s life, they can always find hope in God. Keywords: Laboratory, Worship, Reaction, Finding Solution

Interpreting the Hannah narrative (1 Sm 1:1–20) in light of the attitude of the church in Nigeria towards childlessness

The Hannah narrative bears close affinities to the African context with respect to the problem of barrenness. Hence, employing the exegetical approach and contextual analysis, this article examines the narrative in relation to the attitude of the church in Nigeria towards the problem of barrenness among its members. The suffering of Hannah resonates with the travails of childless African women; yet, beyond the weekly or monthly prayer services for them, the church has not exploited these similarities enough to assist its barren members. This article states that the church can organise regular programmes to address issues such as causes of barrenness as well as the role of male and female cells in the conception process. It also needs to teach the right attitude of friends and relatives towards childless couples so as to reduce the psychological effects of childlessness particularly on the women. The church can also identify with childless couples by introducing them to the practices of child adoption and surrogacy when all efforts to have children by the natural process fail. As there will always be childless persons in spite of all efforts to have children, the church has the responsibility to make its members accept the fact that children are a gift from God, and that matrimony must not necessarily end in parenthood. Finally, the church in Nigeria needs to assure childless members that they can live happy and fulfilled lives despite their situation of childlessness.Intradisciplinary and/or interdisciplinary implications: This research involves the disciplines of the Old Testament and Christian Ethics. It examines 1 Samuel 1:1–20 in relation to the attitude of the church in Nigeria towards its childless members, stressing that the church can do more in identifying with them.