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This article identifies eleven cases where the editors of DJD XVII, the Samuel scrolls from Qumran, claim that one of the scrolls agrees with LXX but they have misread, and in some instances misidentified, the fragment. These cases are analyzed by using Photoshop to superimpose extant characters directly onto digital images of the fragments. The editors' errors suggest that some circular thinking may have crept into their work: their belief that the Samuel scrolls are closely related to LXX caused them to see agreements that were not there, which in turn confirmed their belief in the close relationship. [ABSTRACT FROM AUTHOR]

The paper discusses the diocesan structure of the Archbishopric of Ohrid as conveyed in the charters of the Byzantine emperor Basil II issued in 1019, 1020 and 1020-1025. It looks at the origin of each bishopric and traces its historical development during the First Bulgarian Empire in 864-971, the Byzantine reoccupation under John I Tzimiskes in 971-976, and Samuel’s Empire in 976-1018.

The final speech given by Samuel to mark the passing from a theocratic to a monarchical regime is distinguished by the strategy of learning from their own history. The leader uses historical elements to determine the community to obey Yahweh as a part of an educational strategy whereby the leader uses history for pedagogical purposes. The mentioned events are subjective in nature and reflect the re-validation of Samuel as leader, the belief that Saul had become a part of the divine plan of government, and it highlights the sins of the people showing the decisive contribution of Yahweh to the progress of the community up until that moment.

This short note lists the 4Q51 fragments that were excavated from Qumran Cave 4 and proposes that four hitherto unidentified fragments belong to 4Q51. [ABSTRACT FROM AUTHOR]

The paper discusses the diocesan structure of the Archbishopric of Ohrid as conveyed in the charters of the Byzantine emperor Basil II issued in 1019, 1020 and 1020-1025. It looks at the origin of each bishopric and traces its historical development during the First Bulgarian Empire in 864-971, the Byzantine reoccupation under John I Tzimiskes in 971-976, and Samuel's Empire in 976-1018. [ABSTRACT FROM AUTHOR]

This is a fragmentary essay, composed of reflections and aphorisms, created by the critical reading of El Cazador Celeste, by the famous Italian essayist and editor Roberto Calasso (1941- 2021), and The Resounding Soul. Reflections on the Metaphysics and Vivacity of the Human Person, compiled by Eric Austin Lee and Samuel Kimbriel, which brings together essays by neurologists, theologians, and philosophers around the notion of the soul. Both meditative readings become focused on the concern for language and its paradoxes. [ABSTRACT FROM AUTHOR]

Le Moïse des livres prophétiques renvoie, au rôle de Moïse dans les Ps 105-106 ; 99 et 77.[1] En relation étroite avec ces mentions de Moïse, le comportement de Balaam est donné en exemple, contemporain du Moïse des plaines de Moab selon Nb 22-24, en opposition aux comportements des Israélites en Nb 25,1-5.[2] Balaam a obéi à Yahvé refusant de maudire [verbes ארר et קבב (Nb 22,11.17 ; 23,8.11.13.25.27 ; 24,10 pour toute la Bible) ; נקב (Nb 23,8.25); voir הקבה en Nb 25,8 !)] Israël. Ce dernier n’ayant pas suivi l’exemple d’obéissance de Balaam doit finalement affronter la malédiction [Voir le verbe ארר en Nb 22-24 et 5,18-27 et substantifs אלה en Nb 5,21-27 et שבועה en 5,21 (cf.: אלה et שבועה en Dn 9,11)]. https://doi.org/10.17159/2312-3621/2022/v35n3a6 [1] Moïse est mentionné dans le Psautier en : Ps 77,21 ; et dans le quatrième livre du Psautier, Ps 90-106, en Ps 90,1 ; 99,6 ; 103,7 ; 105,26 ; 106,16.23.32. On note les relations antagonistes avec 1 Ch 16. Dans le titre du Ps 77 sont cités ידותון mentionné en 1 Ch 16,41.42.42, et אסף mentionné en 1 Ch 16,5.5.7.37. Le texte de Ps 105,1-15 est cité en 1 Ch 16,8-22 et Ps 106,1.47-48 en 1 Ch 16,34-36 (passages sans Moïse !, réinterprétation davidique). Voir également le Ps 96 en 1 Ch 16,23-33, avec « Yahvé règne » en 96,10 (1 Ch 16,31), et Ps 99,1. Lee Roy Martin, « The Chiastic Structure of Psalm 106 », OTE 31 (2018) : 506-521, souligne que les Ps 105 et 106 se réfèrent à la même histoire, côté « victories », pour le Ps 105, côté « disobedience », pour le Ps 106 (Voir Nb 25). Dans la catégorie « Psaume historique » il relie aux Ps 105-106, le Ps 78, or on peut noter la mention de Moïse au terme du Ps 77, le Pasteur Moïse se substituant au Pasteur David, justement au terme du Ps 78. L’insertion du rôle de Moïse dans les Ps 105-106 correspond également à la disparition de la dynastie davidique selon le Ps 89. La mention de Moïse en Ps 99,6, concerne le thème de l’ « intercession » (comme en Ps 106,23, suite au veau de l’Horeb en 106,19, cf. Ex 33), en substitution de l’intercession royale, dans la même ligne, on peut comparer les titres des Ps 86 (David) et 90 (Moïse). [2] Moïse en Nb 25,4.5.6.10.16. L’infidélité avec le Baal de Péor en 25,3, provoque la fureur de Yahvé. Moïse intervient en 25,4 pour apaiser la fureur de Yahvé. Jan-Albert Roetman and Caspar Visser’t Hooft, « Le Psaume 106 et le Pentateuque », ETR 85 (2010) : 233-243. Pages 239-241, les auteurs rapprochent les événements mentionnés dans le Ps 106 des récits du Pentateuque. Les liens avec le livre des Nombres sont prépondérants. Page 241, ils rapprochent Nb 25,1-4 et Ps 106,28-31. Le verbe קבב est propre à Nb 22-24. The mentions of Moshe in the prophetic books look to the part of Moshe in Ps 105-106; 99 and 77. In relation to these prophetic references we note the mention of the good example of Balaam, contemporary of Moses in the country of Moab in Num 22-24. Balaam obeyed to Yahweh and did not curse [verb ארר and קבב (Num 22,11.17 ; 23,8.11.13.25.27 ; 24,10 only in the Bible) ; נקב (Num 23,8.25); see הקבה in Num 25,8 !] Israel. But Israel did not obey in the line of Balaam, and must be cursed [See the verb ארר in Num 22-24 and Num 5,18-27 and אלה in Num. 5,21-27 and שבועה in Num 5,21 (cf.: אלה et שבועה in Dn 9,11)].

The interaction between Saul and the woman of Endor is a minor episode, not only within the first book of Samuel, but in the Tanakh as a whole. The woman, whose actions drive the narrative, is not named nor is very much known about her. All that the text reveals are her gender, domicile location, familiarity with the law (Saul's ban on ovot and yid'onim), and culinary possessions (flour and a calf). Through linguistic connotation her age range is surmisable: she is neither maiden nor elderly. Of her specific abilities, little is actually known as it is totally unclear what she did exactly that caused connection between the living Saul and deceased Samuel. Yet this woman, and the language used that describes her in a few verses without substantive information, have singularly driven wildly polarizing visual representations of the female thaumaturge for centuries. The artistically rendered visage of the Endoran ranges from the crone of gothic nightmares to hypersexual femme fatale, to gregarious earth mother, to occult adept perfecting her craft. Despite her shifting guise, one aspect remains consistent throughout the majority of images: the visual translation (or mistranslation) of ovot. [ABSTRACT FROM AUTHOR]

One of the exceptionally interesting examples of a living biblical tradition, maintained by Christian, Muslim and Jewish pilgrims for over sixteen hundred years, is the history of St. Samuel monastery on the Mount of Joy. The shrine was founded in the Byzantine period, but its heyday falls on the period of the Crusades. It was from here, after the murderous journey, that the troops of the First Crusade saw Jerusalem for the first time. The knights were followed by more and more pilgrims. On the hill, called Mons Gaudii, the Premonstratensians built their monastery, which in time became a real pilgrimage center. Based on the preserved traces, the author reconstructs the Christian chapters of the history of Nabi Samuel. He recalls people, events and traditions related to it, and also the accounts of pilgrims coming here.Christians left the Mons Gaudii probably at the end of the 12th century. Worship of the prophet Samuel were taken over by Muslims and Jews. For the latter the Tomb of Prophet Samuel became one of the most important places of pilgrimage, in some periods even more important than Jerusalem itself. There were numerous disputes and conflicts about holding control over this place, there were even bloody battles. In 1967 this place was taken by the Israeli army. Over time, a national park was created in the area around the mosque, in the mosque itself was established a place of prayer for Jews, and a synagogue in the tomb crypt. A slightly forgotten sanctuary began to warm up emotions anew.

U ovom članku autor iz perspektive tradicionalnog židovskog tumačenja istražuje pozadinu i unutarnje značenje Psalma 69 i poglavlja 16 u Prvoj knjizi o Samuelu. U radu se najprije navode biblijski tekstovi koji opisuju djetinjstvo i mladenaštvo kralja Davida, a zatim se definiraju zbunjujuća pitanja koja se mogu iščitati iz tih i dodatnih tekstova u psalmima. Tekstovi opisuju neobičnu odbojnost Davidove obitelji prema njemu kao i odbojnost drugih ljudi spram kralja Davida. Središnji dio ovoga članka čini istraživanje koje nastoji doseći korijen takva neobičnog neprijateljstva. Samo istraživanje temelji se na mnoštvu rabinskih izvora, dio kojih je mističan. To su izvori koji istražuju neke skrivene i intimne epizode iz života roditelja i predaka kralja Davida, koji dovode u pitanje njegovo podrijetlo. Zbog tih događaja ljudi su se prema njemu ponašali neprijateljski i tako mu zagorčavali život. U ovom se istraživanju autor služi raznovrsnim izvorima rabinske književnosti, koji su nastajali od vremena Talmuda, preko srednjega vijeka sve do modernih vremena. To su književna djela koja su prvi put objavljena u ovom radu u autorovu prijevodu s hebrejskog i aramejskog jezika na hrvatski jezik.

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.

The text of 2 S 23,1-7 must be interpreted in the continuity of 2 S 22, as soon as Ps 19 in continuity of Ps 18, parallel to 2 S 22. And 2 S 23,1-7 must be understood in the Ps 18 line of messianic reaffirmation, with correspondence to Nb 24,17. This Davidic reaffirmation implies the presentation of David’s action in the continuity of Moses, because Moses was first a substitute of the dynasty immediately after the exile. The messianic reaffirmation looks to the transfer of the arch by David. The mention of the “sons of Belial” corresponds to an allusion to Ps 18,5 = 2 S 22,5, and finally to the Books of Samuel.

The article discusses several textual features of the second Church Slavonic version of 1–4 Kingdoms. It presents this tradition to scholars as new material for the study of the Antiochene or Lucianic recension of 1–4 Kingdoms, a text-type found in five Greek minuscule manuscripts. The Church Slavonic version has come down in two Serbian testimonies, dating respectively from 1418 and 1523–1543. The analysis shows that it represents a new witness, not only to the Antiochene recension of 1–4 Kingdoms as a whole, but also to its proto-Lucianic textual stratum. The investigation has furthermore brought to light the existence in this secondary tradition of an edition of 3–4 Kingdoms, presenting an otherwise unknown subdivision of the books. The textual arrangement is as follows: 3 Kingdoms comprises 3 Kgdms 2:12–11:41, while 4 Kingdoms consists of a combination of 3 Kgdms 11:42–22:54 and 4 Kgdms 1:1–25:30. [ABSTRACT FROM AUTHOR]

In this paper I analyse and compare the motif of the rocking chair in a selection of Samuel Beckett's and Franz Kline's works. Rocking chairs appear in three of Beckett's main works: the novel Murphy, Film, and the short play Rockaby. Kline, in turn, painted a series of portraits of his wife sitting in a rocking chair at a pivotal moment in his life and career - as well as in the history of modern painting -, namely, in the years immediately preceding his turn to abstract painting. By comparing the uses of this apparently marginal motif, I intend to show how they can mutually shed light onto each other and help addressing some of the major aspects of both bodies of work. In particular, I claim that the rocking chair served both authors as a sort of fetish object through which they could address their views on the relation between the subject and the outer world, a major theme in both their works and lives which played a relevant role in the development of their creative process and the definition of their poetics. [ABSTRACT FROM AUTHOR]

This article presents sample results of my ongoing research project on the book of Samuel in the Cairo Genizah. Each of the 650+ manuscripts of Samuel found amongst the documents forthcoming from the Cairo Genizah has been read and analyzed, with the goal of identifying textual variants. Special attention is paid to those variant readings which find parallels in the earlier witnesses (Qumran, Septuagint, Peshitta, Targum, Vulgate). [ABSTRACT FROM AUTHOR]

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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Il contributo ricostruisce 'il viaggio' della dagherrotipia negli Stati Uniti a partire dall’articolo di Samuel Morse sull'Observer (20 aprile 1839), con cui l'inventore del telegrafo racconta il suo incontro con i primi dagherrotipi nel corso del suo 'viaggio' a Parigi, per proseguire con una analisi della diffusione degli scritti e della attività del fotografo francese in nord America.

Coetzee’s scholarly interest in Beckett, and his aesthetic interest in the same (which carries a strong measure of readily acknowledged influence), diverge in the case Coetzee presents in a recent mini-biography cum autobiography, “Samuel Beckett in Cape Town – an imaginary history” (Coetzee, 2006:74-77), where both he and Beckett are imagined as having experienced alternative pasts in South Africa. Considering this acknowledged influence, which Coetzee (1992b) mentions in an interview with David Attwell in “Doubling the point”, one might assume that it followed an initial scholarly interest in Beckett(Coetzee’s Ph.D. was on Beckett, and was completed years before he himself became a creative writer). However, in the case at hand this causal sequence is broken, because the doubled Coetzee, though under the spell of Beckett’s prose, does not wish to do scholarly work on the doubled Beckett. What is it about Coetzee’s imagined Beckett that has this effect on him? And why is it that Coetzee engages in such metafictional blurred doubling when it comes to himself and Beckett? This article attempts to shed light on the problems that surround Coetzee’s crafted interaction between authors who are also (in this rather odd context) characters.

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. [ABSTRACT FROM AUTHOR]

The article explores the interaction between concepts of heredity and technologies of voice recording and reproduction in the late-Victorian imagination through the example of Samuel Butler. Butler’s writing on evolutionary topics frequently conceptualized heredity as a record of ancestral voices echoing through their descendants. His Lamarckian view of evolution caused him to present heredity as analogous to the phonograph, recording the experiences of individuals, storing them in the germ plasm and reproducing them in the offspring. Theorists of hereditary memory such as Ewald Hering described it as a form of vibration and inscription, emphasizing its parallels with phonography. At the same time, language and the physical voice seemed equally haunted for Butler, resonating with the thoughts, feelings, and urges of past generations. I pursue these themes through a close reading of his posthumously published novel The Way of All Flesh (1903). Butler makes an interesting case study for this subject since his ideas about the inheritance of ancestral voices were inseparable from his complex personal relations with his family. His efforts to escape the influence of his parents were bound up with the notion of escaping the habitual ‘grooves’ in which they lived, thought, and spoke. Such escape sometimes seems impossible in Butler’s vision, with long-term heredity and immediate social convention rendering people echoes of their predecessors. However, the life experience of the individual offered possibilities for breaking with the voices of the past, etching new grooves of habit and redirecting old ones. Further, heredity in Butler’s vision was not a single, commanding voice but a cacophony of competing voices screaming to be heard. In this sense, what seemed like rebellion against the voice of one’s ancestor might turn out to be obedience towards another one. Butler conceived of intellectual influence in the same way, placing thinkers and writers in a pseudo-familial (and perhaps proto-Freudian) relationship with their predecessors. His concern with escaping ancestral voices existed in tension, though, with his desire to render his own voice immortal through his literary work.

1 Samuel 11:6�7 report the beginning of Saul�s public life and demonstrate his leadership over Israel. However, the verses do not clearly indicate his role in the specific events related in verses 1�11. This article clarifies Saul�s idealised kingly leadership by examining some of the literary-critical issues of 1 Samuel 11:1�11 in their broader context. Saul�s leadership was then considered against its larger ancient Near Eastern context. The article aimed to show that both Saul�s religious authority and also his political ability were welcomed in his emerging kingship.

A l’époque de la répression communiste soviétique, le texte beckettien constitue un acte de libération socio-politique qui initie le jeune écrivain roumain Matéi Visniec à « respirer une alternative à l’idéologie officielle. C’était comme plonger dans la liberté même de dire NON. » Dans cette perspective, la pièce Le dernier Godot se veut une manière de rendre un hommage à l’auteur que Visniec a, tant de fois, pris pour étalon.

On démontrera que Beckett refuse l’écriture proustienne qu’il juge stéréotypée et que, cependant, cette négation s’affirme à travers la réécriture même du texte proustien. En effet, à travers l’allusion, la transformation et l’imitation, Beckett récrit Proust d’une manière à la fois formelle et thématique en variant les modalités d’ « hypertextualité ». Aussi a-t-on adopté la double perspective transformationnelle et relationnelle de l’hypertextualité, telle que Genette la définit dans son livre fondateur Palimpsestes.

La présente discussion se propose de montrer que les aspects diachroniques du français et de l’anglais – entendues restrictivement comme évolutions sémantiques des lexèmes des deux idiomes et non pas comme évolutions syntaxiques ou phonétiques de ceux-ci – opèrent dans les textes de Beckett en tant que modalités po(ï)étiques de différenciation de sens. Autrement dit, la manière dont les unités lexicales sont inscrites dans leurs environnements intra-textuel (d’un texte donné) et intra-inter-textuel (d’une paire bilingue de textes correspondants) permet, voire requiert de les actualiser simultanément avec plusieurs significations, dont certaines sont originaires ou historiques. La dimension diachronique dans les deux langues offre ainsi à Beckett un outil d’accroissement du potentiel signifiant de ses textes.

Der Verfasser der Erzählung l Sm l,1-4,la hat diesen Material als eine Einleitung der Ladeerzählung sowie diese selbst, wenigstens im Kapitel l Sm 4, vorliegen und verfertigt passend zu dieser unter Benutzung einer mündlichen Tradition die Jugendgeschichte Samuels, der als Kontrastfigur zu den Priestern von Silo dargestellt ist. Darauf ist die gesamte Jugendgeschichte von vornherein angelegt. Der Autor baut seine Vorlage in zwei Blöcken an geeigneter Stelle in sein eigenes Werk ein, um seine zentrale Aussage auf diese Weise zu stützen. Nur so erklärt sich die tendenzielle Priesterrolle Samuels, die dann aber nicht durchgehalten wird und in 1 Sm 3,19-4,la überraschend mit dem Prophetentum Samuels ihren Hohepunkt findet. Der Verfasser beabsichtigt mit seiner Gesamtkonzeption, die mindestens l Sm 1,1- 4,la umfasst, Samuel als den legitimen Nachfolger Elis darzustellen. Diese Nachfolge besteht aber nicht in der Übernahme des Amtes Elis als Priester von Silo. An Stelle des Priesters sieht l Sm l,1-4,la den Propheten der übergeordnete religiöse Aufgaben wahrnimmt, was der Abschnitt l Sm 3,19-4,la ausdrücklich betont. Diese übergeordnete Aufgabe bedeutet: das Wort Gottes annehmen und es dem Volk Israel offenbaren.

In this article I address the roles of the secondary characters in the story of the anointing of Saul as king (I Sam. ix-x). This story contains more than the usual number of secondary characters in a biblical narrative, with some of them playing strange or unusual roles. Through literary analysis of the story's structure and its key words, it becomes clear that the secondary characters play a central role in the story. The hidden message of the story, arising from the chiastic structure of this unit, the molding of the main character, and the molding of the secondary characters surrounding him, is that the king of Israel does not come to be chosen by chance; his selection is guided by God. This message is important for the reader, but the development of the story shows that Saul himself learns the same lesson over the course of the events. [ABSTRACT FROM AUTHOR]