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Seeking Saul may be a key to understand the emergence of the people who later will be called Israel. Biblical narratives in Samuel Books hide ancient traditions that may refer to saulide kingdom. To rescue these traditions is the purpose of this paper. The text under consideration is 1 Samuel 9-(12)14. In it are three stories that are part of memory which refers to the beginning of saulide kingdom: the story of the lost donkeys, the war against the Ammonites and the battle against the Philistines. These memories have been obscured by subsequent redactions. Three layers are visible in the narrative: a pre-Deuteronomistic (Dtr), a Deuteronomistic, VII B.C.E., and an exilic and post-exilic. Although archeology has not found evidence of literary activity in Israel before VIII Century B.C.., this paper proposes that the first draft took place during the reign of the omridas in Samaria (884-842). Old memories are related to town’s names: Shalishah, Shaalim and Suf, which only appear in the text in question, and whose exact location has been lost, Bethel and Michmash. Besides these, Gibeah of Saul, Gibeah of Benjamin, Gibeah of Elohim, Geba and Gibeon. All are in the territory of Benjamin and all have the same root gb '(mountain), which is a sign to identify the saulide kingdom.

A leitura feminista da Bíblia faz parte da pluralidade de métodos e abordagens utilizadas no campo dos estudos bíblicos nas últimas décadas. Esse artigo estuda a relação entre interpretação feminista e outros métodos exegéticos por meio da comparação entre as leituras feministas da história de Davi e Betsabéia em 2 Samuel 11 e outros estudos de Análise Narrativa. O estudo atento das técnicas narrativas usadas nesta excelente narrativa ajuda a evitar incompreensões por parte do intérprete mais concentrado em questões de gênero. A conclusão é que os princípios narrativos centrais na técnica usada pelo narrador desta história desautorizam interpretações mais radicais dos papéis de Davi e de Betsabéia no episódio do adultério. The feminist reading of the biblical texts is part of the plurality of methods and approaches used in biblical scholarship in recent decades. This article studies the relationship between feminist interpretation and other exegetical methods by comparing the feminist readings of the David and Bathsheba story in 2Samuel 11 to other studies of Narrative Analysis. The careful study of the narrative techniques used in this fine narrative helps to prevent miscomprehensions from the interpreter more focused on questions of gender. The conclusion is that the core narrative principles worked by the narrator of this story disallows the more radical interpretations of David and Bathsheba's roles in the episode of the adultery. [ABSTRACT FROM AUTHOR]

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