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Bonds's salary for the 2005 season was $22 million, the second-highest salary in Major League Baseball (the Yankees' Alex Rodriguez earned the highest, $25.2 million).
Bonds endured a knee injury, multiple surgeries, and rehabilitation. He was activated on September 12 and started in left field. In his return against the San Diego Padres, he nearly hit a home run in his first at-bat. Bonds finished the night 1-for-4. Upon his return, Bonds resumed his high-caliber performance at the plate, hitting home runs in four consecutive games from September 18 to 21. He finished with a .286 average, five homers and 10 RBI in only 14 games.
2006 season.
In 2006, Bonds earned $20 million (not including bonuses), the fourth-highest salary in baseball. Through the 2006 season he had earned approximately $172 million during his then 21-year career, making him baseball's all-time highest-paid player. Bonds hit under .200 for his first 10 games of the season and did not hit a home run until April 22. This 10-game stretch was his longest home run slump since the 1998 season. On May 7, Bonds drew within one home run of tying Babe Ruth for second place on the all-time list, hitting his 713th career home run into the second level of Citizens Bank Park in Philadelphia, off pitcher Jon Lieber in a game in which the Giants lost to the Philadelphia Phillies. The towering home run—one of the longest in Citizens Bank Park's two-season history, traveling an estimated 450 feet (140 m)—hit off the facade of the third deck in right field.
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On May 20, Bonds hit his 714th career home run to deep right field to lead off the top of the second inning, tying Ruth for second all-time. The home run came off left-handed pitcher Brad Halsey of the Oakland Athletics, in an interleague game played in Oakland, California. Since this was an interleague game at an American League stadium, Bonds was batting as the designated hitter in the lineup for the Giants. Bonds was quoted after the game as being "glad it's over with" and stated that more attention could be focused on Albert Pujols, who was on a very rapid home run pace in early 2006.
On May 28, Bonds passed Ruth, hitting his 715th career home run to center field off Colorado Rockies pitcher Byung-hyun Kim. The ball was hit an estimated 445 feet (140 m) into center field where it went through the hands of several fans but then fell onto an elevated platform in center field. Then it rolled off the platform where Andrew Morbitzer, a 38-year-old San Francisco resident, caught the ball while he was in line at a concession stand. Mysteriously, radio broadcaster Dave Flemming's radio play-by-play of the home run went silent just as the ball was hit, apparently from a microphone failure. But the televised version, called by Giants broadcaster Duane Kuiper, was not affected.
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On September 22, Bonds tied Henry Aaron's National League career home run record of 733. The home run came in the top of the sixth inning of a high-scoring game against the Milwaukee Brewers, at Miller Park in Milwaukee, Wisconsin. The achievement was notable for its occurrence in the very city where Aaron began (with the Milwaukee Braves) and concluded (with the Brewers, then in the American League) his career. With the Giants trailing 10–8, Bonds hit a blast to deep center field on a 2–0 pitch off the Brewers' Chris Spurling with runners on first and second and one out. Though the Giants were at the time clinging to only a slim chance of making the playoffs, Bonds' home run provided the additional drama of giving the Giants an 11–10 lead late in a critical game in the final days of a pennant race. The Brewers eventually won the game, 13–12, though Bonds went 3-for-5, with two doubles, the record-tying home run, and six runs batted in.
On September 23, Bonds surpassed Aaron for the NL career home run record. Hit in Milwaukee like the previous one, this was a solo home run off Chris Capuano of the Brewers. This was the last home run Bonds hit in 2006. In 2006, Bonds recorded his lowest slugging percentage (a statistic that he had historically ranked among league leaders season after season) since 1991 with the Pittsburgh Pirates.
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In January 2007, the "New York Daily News" reported that Bonds had tested positive for amphetamines. Under baseball's amphetamine policy, which had been in effect for one season, players testing positive were to submit to six additional tests and undergo treatment and counseling. The policy also stated that players were not to be identified for a first positive test, but the "New York Daily News" leaked the test's results. When the Players Association informed Bonds of the test results, he initially attributed it to a substance he had taken from the locker of Giants teammate Mark Sweeney, but would later retract this claim and publicly apologize to Sweeney.
2007 season.
On January 29, 2007, the Giants finalized a contract with Bonds for the 2007 season. After the commissioner's office rejected Bonds's one-year, $15.8 million deal because it contained a personal-appearance provision, the team sent revised documents to his agent, Jeff Borris, who stated that "At this time, Barry is not signing the new documents." Bonds signed a revised one-year, $15.8 million contract on February 15 and reported to the Giants' Spring training camp on time.
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Bonds resumed his march to the all-time record early in the 2007 season. In the season opener on April 3, all he had was a first-inning single past third base with the infield shifted right, immediately followed by a stolen base and then thrown out at home on a baserunning mistake, followed by a deep fly-out to left field, late in the game. Bonds regrouped the next day with his first at-bat in the second game of the season at the Giants' AT&T Park. Bonds hit a pitch from Chris Young of the San Diego Padres just over the wall to the left of straight-away center field for career home run 735. This home run put Bonds past the midway point between Ruth and Aaron.
Bonds did not homer again until April 13, when he hit two (736 and 737) in a 3-for-3 night that included four RBI against the Pittsburgh Pirates. Bonds splashed a pitch by St. Louis Cardinals pitcher Ryan Franklin into McCovey Cove on April 18 for home run 738. Home runs number 739 and 740 came in back to back games on April 21 and 22 against the Arizona Diamondbacks.
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The hype surrounding Bonds's pursuit of the home run record escalated on May 14. On this day, Sports Auction for Heritage (a Dallas-based auction house) offered US$1 million to the fan who would catch Bonds's record-breaking 756th-career home run. The million-dollar offer was rescinded on June 11 out of concern of fan safety. Home run 748 came on Father's Day, June 17, in the final game of a three-game road series against the Boston Red Sox at Fenway Park, where Bonds had never previously played. With this homer, Fenway Park became the 36th major league ballpark in which Bonds had hit a home run. He hit a Tim Wakefield knuckleball just over the low fence into the Giants' bullpen in right field. It was his first home run off his former Pittsburgh Pirate teammate, who became the 441st different pitcher to surrender a four-bagger to Bonds. The 750th career home run, hit on June 29, also came off a former teammate: Liván Hernández. The blast came in the eighth inning and at that point tied the game at 3–3.
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On August 7 at 8:51 PM PDT, at Oracle Park (then known as AT&T Park) in San Francisco, Bonds hit a 435 foot (133 m) home run, his 756th, off a pitch from Mike Bacsik of the Washington Nationals, breaking the all-time career home run record, formerly held by Hank Aaron. Coincidentally, Bacsik's father had faced Aaron (as a pitcher for the Texas Rangers) after Aaron had hit his 755th home run. On August 23, 1976, Michael J. Bacsik held Aaron to a single and a fly out to right field. The younger Bacsik commented later, "If my dad had been gracious enough to let Hank Aaron hit a home run, we both would have given up 756." After hitting the home run, Bonds gave Bacsik an autographed bat.
The pitch, the seventh of the at-bat, was a 3–2 pitch which Bonds hit into the right-center field bleachers. The fan who ended up with the ball, 22-year-old Matt Murphy from Queens, New York City, (and a Mets fan), was promptly protected and escorted away from the mayhem by a group of San Francisco police officers. After Bonds finished his home run trot, a 10-minute delay followed, including a brief video by Aaron congratulating Bonds on breaking the record Aaron had held for 33 years, and expressing the hope that "the achievement of this record will inspire others to chase their own dreams." Bonds made an impromptu emotional statement on the field, with Willie Mays, his godfather, at his side and thanked his teammates, family and his late father. Bonds sat out the rest of the game.
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The commissioner, Bud Selig, was not in attendance in this game but was represented by the Executive Vice President of Baseball Operations, Jimmie Lee Solomon. Selig called Bonds later that night to congratulate him on breaking the record. President George W. Bush also called Bonds the next day to congratulate him. On August 24, San Francisco honored and celebrated Bonds' career accomplishments and breaking the home run record with a large rally in Justin Herman Plaza. The rally included video messages from Lou Brock, Ernie Banks, Ozzie Smith, Joe Montana, Wayne Gretzky and Michael Jordan. Speeches were made by Willie Mays, Giants teammates Omar Vizquel and Rich Aurilia, and Giants owner Peter Magowan. Mayor Gavin Newsom presented Bonds the key to the City and County of San Francisco and Giants vice president Larry Baer gave Bonds the home plate he touched after hitting his 756th career home run.
The record-setting ball was consigned to an auction house on August 21. Bidding began on August 28 and closed with a winning bid of US$752,467 on September 15 after a three-phase online auction. The high bidder, fashion designer Marc Ecko, created a website to let fans decide its fate. Subsequently, Ben Padnos, who submitted the $186,750 winning bid on Bonds' record-tying 755th home run ball also set up a website to let fans decide its fate. Ten million voters helped Ecko decide to brand the ball with an asterisk and send it to the National Baseball Hall of Fame and Museum. Of Ecko's plans, Bonds said "He spent $750,000 on the ball and that's what he's doing with it? What he's doing is stupid." Padnos, on the other hand, sold five-year ads on a website, www.endthedebate.com, where people voted by a two-to-one margin to smash the ball.
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Bonds concluded the 2007 season with a .276 batting average, 28 home runs, and 66 RBI in 126 games and 340 at-bats. At the age of 43, he led both leagues in walks with 132.
Post-playing career.
On September 21, 2007, the San Francisco Giants confirmed that they would not re-sign Bonds for the 2008 season. The story was first announced on Bonds' own website earlier that day. Bonds officially filed for free agency on October 29, 2007. His agent Jeff Borris said: "I'm anticipating widespread interest from every Major League team."
There was much speculation before the 2008 season about where Bonds might play. However, no one signed him during the 2008 or 2009 seasons. If he had returned to Major League Baseball, Bonds would have been within close range of several significant hitting milestones, needing just 65 hits to reach 3,000, four runs batted in to reach 2,000, and 38 home runs to reach 800. He would have needed 69 more runs scored to move past Rickey Henderson as the all-time runs champion, and 37 extra base hits to move past Hank Aaron as the all-time extra base hits champion.
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As of November 13, 2009, Borris maintained that Bonds was still not retired. On December 9, however, Borris told the "San Francisco Chronicle" that Bonds had played his last major league game. Bonds announced on April 11, 2010, that he was proud of McGwire for admitting his use of steroids. Bonds said that it was not the time to retire, but he noted that he was not in shape to play immediately if an interested club called him. In May 2015, Bonds filed a grievance against Major League Baseball through the players' union arguing that the league colluded in not signing him after the 2007 season. In August 2015, an arbitrator ruled in favor of MLB and against Bonds in his collusion case.
On December 15, 2011, Bonds was sentenced to 30 days of house arrest, two years of probation and 250 hours of community service, for an obstruction of justice conviction stemming from a grand jury appearance in 2003. However, U.S. District Judge Susan Illston then delayed the sentence pending an appeal. In 2013 his conviction was upheld on appeal by a three judge panel of the United States Court of Appeals for the Ninth Circuit. However, the full court later granted Bonds an en banc rehearing, and on April 22, 2015, an 11-judge panel of the Ninth Circuit voted 10–1 that his testimony was not obstruction.
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On March 10, 2014, Bonds began a seven-day stint as a roving spring training instructor for the Giants. On December 4, 2015, he was announced as the new hitting coach for the Miami Marlins, but was relieved of his duties on October 3, 2016, after just one season. He followed up with a public thank-you letter, acknowledging owner Jeffrey Loria, and the opportunity as "one of the most rewarding experiences of my baseball career." In 2017, Bonds officially re-joined the Giants organization as a special advisor to the CEO. On July 8, 2017, Bonds was added to the Giants Wall of Fame.
On February 6, 2018, the Giants announced their intentions to retire his number 25 jersey, which happened on August 11, 2018. His number 24 with the Pirates remains in circulation, most prominently worn by Brian Giles from 1999 to 2003 and by Pedro Alvarez from 2011 to 2015.
National Baseball Hall of Fame consideration.
In his ten years of eligibility for the National Baseball Hall of Fame, Bonds fell short of the 75% of the votes from the Baseball Writers' Association of America (BBWAA) needed for induction. His vote percentages from 2013 through 2022 were: 36.2%, 34.7%, 36.8%, 44.3%, 53.8%, 56.4%, 59.1%, 60.7%, 61.8% and 66%. He appeared on 260 of 394 ballots in his last year.
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Despite falling off the ballot, Bonds remained eligible through the Hall of Fame's Today's Game Committee, a committee " 16 members of the National Baseball Hall of Fame, executives, and veteran media members" (hence the nickname of "veterans' committee") who consider retired players who lost ballot eligibility while still having made notable contributions to baseball from 1986 to 2016. The vote was held in December 2022; twelve of the sixteen votes were required for induction, but Bonds received fewer than four.
Public persona.
During his playing career, Bonds was frequently described as a difficult person, surly, standoffish and ungrateful. In a 2016 interview with Terence Moore, he said he regretted the persona he had created. He attributed it to a response to the pressure he felt to perform as a young player with the Pirates. Remarked Bonds,
Bonds reports that for a short time during his playing days with the Giants he changed his demeanor at the behest of a group of teammates, smiling much more frequently and engaging more with others with a pleasant attitude. Shortly thereafter, Bonds says, in the midst of a slump, the same group of teammates pleaded that he revert, having seemingly lost his competitive edge, and causing the team to lose more. In spite of his protest that they would not appreciate the results, his teammates insisted. Bonds says he complied, maintaining that familiar standoffish edge the rest of his playing career.
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On May 9, 1996, Bonds shoved "USA Today" journalist Rod Beaton in the team's clubhouse. As Beaton was waiting to interview Robby Thompson one hour before a game against the St. Louis Cardinals, Bonds told Beaton to leave. The reporter replied that Major League Baseball rules allowed him 15 minutes more to talk with players. Bonds waved a finger in Beaton's face and shoved him in the chest, after which members of the team's coaching staff and front office interceded. Bonds and Beaton spoke again after the game. Beaton later said, "He accused me of having an attitude" and "I told him he went over the line by shoving me, but there was no apology." Bonds felt that the incident was overblown and said that, "We don't have a problem. We like each other. It was a big joke. He just got whacked out." Beaton filed no formal complaint about the incident, but "USA Today" filed a grievance with the team.
Controversies.
BALCO scandal.
Since 2003, Bonds has been a key figure in the Bay Area Laboratory Co-operative (BALCO) scandal. BALCO marketed tetrahydrogestrinone ("the Clear"), a performance-enhancing anabolic steroid that was undetectable by doping tests. He was under investigation by a federal grand jury regarding his testimony in the BALCO case, and was indicted on perjury and obstruction of justice charges on November 15, 2007. The indictment alleges that Bonds lied while under oath about his alleged use of steroids.
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In 2003, BALCO's Greg Anderson, Bonds's trainer since 2000, was indicted by a federal grand jury in the United States District Court for the Northern District of California and charged with supplying anabolic steroids to athletes, including a number of baseball players. This led to speculation that Bonds had used performance-enhancing drugs during a time when there was no mandatory testing in Major League Baseball. Bonds declared his innocence, attributing his changed physique and increased power to a strict regimen of bodybuilding, diet, and legitimate supplements.
During grand jury testimony on December 4, 2003, Bonds said that he used a clear substance and a cream that he received from his personal strength trainer, Greg Anderson, who told him they were the nutritional supplement flaxseed oil and a rubbing balm for arthritis. Later reports on Bonds's leaked grand-jury testimony contend that he admitted to unknowingly using "the cream" and "the clear."
In July 2005, all four defendants in the BALCO steroid scandal trial, including Anderson, struck deals with federal prosecutors that did not require them to reveal names of athletes who might have used banned drugs.
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Perjury case.
On November 15, 2007, a federal grand jury indicted Bonds on four counts of perjury and one count of obstruction of justice as it relates to the government investigation of BALCO. He was tried in the U.S. District Court for the Northern District of California. On February 14, 2008, a typo in court papers filed by Federal prosecutors erroneously alleged that Bonds tested positive for steroids in November 2001, a month after hitting his record 73rd home run. The reference was meant instead to refer to a November 2000 test that had already been disclosed and previously reported. The typo sparked a brief media frenzy. His trial for obstruction of justice was to have begun on March 2, 2009, but jury selection was postponed by emergency appeals by the prosecution. The trial commenced on March 21, 2011, with Judge Susan Illston presiding. He was convicted on April 13, 2011, on the obstruction of justice charge, for giving an evasive answer to a question under oath. On December 15, 2011, Bonds was found guilty for an obstruction of justice conviction stemming from a grand jury appearance in 2003. However, U.S. District Judge Susan Illston then delayed the sentence pending his appeal. He was sentenced to 30 days of house arrest. He also received two years of probation and was ordered to perform 250 hours of community service.
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Bonds appealed his conviction to the U.S. Court of Appeals for the Ninth Circuit. In 2013, a three-judge panel of the Ninth Circuit affirmed his conviction, but in 2015 his appeal was reheard by the full court "en banc", which voted 10–1 to overturn his conviction.
Players' union licensing withdrawal.
In 2003, Bonds withdrew from the MLB Players Association (MLBPA) licensing agreement because he felt independent marketing deals would be more lucrative for him. Bonds is the first player in the 30-year history of the licensing program not to sign. Because of this withdrawal, his name and likeness are not usable in any merchandise licensed by the MLBPA. In order to use his name or likeness, a company must deal directly with Bonds. For this reason, he does not appear in some baseball video games, forcing game-makers to create generic athletes as replacements. These generic video games replacements tended to be white and sometimes had different handedness which was done likely to avoid potential player likeness lawsuits from Bonds.
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"Game of Shadows".
In March 2006 the book "Game of Shadows", written by Lance Williams and Mark Fainaru-Wada, was released amid a storm of media publicity including the cover of "Sports Illustrated". Initially small excerpts of the book were released by the authors in the issue of "Sports Illustrated". The book alleges Bonds used stanozolol and a host of other steroids, and is perhaps most responsible for the change in public opinion regarding Bonds's steroid use.
The book contained excerpts of grand jury testimony that is supposed to be sealed and confidential by law. The authors have been steadfast in their refusal to divulge their sources and at one point faced jail time. On February 14, 2007, Troy Ellerman, one of Victor Conte's lawyers, pleaded guilty to leaking grand jury testimony. Through the plea agreement, he would spend two and a half years in jail.
"Love Me, Hate Me".
In May 2006, former "Sports Illustrated" writer Jeff Pearlman released a revealing biography of Bonds entitled "Love Me, Hate Me: Barry Bonds and the Making of an Anti-Hero." The book also contained many allegations against Bonds. The book, which describes Bonds as a polarizing, insufferable braggart with a legendary ego and staggering talent, relied on over five hundred interviews, none with Bonds himself.
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"Bonds on Bonds".
In April 2006 and May 2006, ESPN aired a few episodes of a 10-part reality TV (unscripted, documentary-style) series starring Bonds. The show, titled "Bonds on Bonds", focused on Bonds's chase of Babe Ruth's and Hank Aaron's home run records. Some felt the show should be put on hiatus until baseball investigated Bonds's steroid use allegations. The series was canceled in June 2006, ESPN and producer Tollin/Robbins Productions citing "creative control" issues with Bonds and his representatives.
Personal life.
Bonds met Susann ("Sun") Margreth Branco, the mother of his first two children (Nikolai and Shikari), in Montreal, Quebec, in August 1987. They eloped to Las Vegas February 5, 1988. The couple separated in June 1994, divorced in December 1994, and had their marriage annulled in 1997 by the Catholic Church. The divorce was a media affair because Bonds had his Swedish spouse sign a prenuptial agreement in which she "waived her right to a share of his present and future earnings" and which was upheld. Bonds had been providing his wife $20,000/month in child support and $10,000 in spousal support at the time of the ruling. During the hearings to set permanent support levels, allegations of abuse came from both parties. The trial dragged on for months, but Bonds was awarded both houses and reduced support. On August 21, 2000, the Supreme Court of California, in an opinion signed by Chief Justice Ronald M. George, unanimously held that "substantial evidence supports the determination of the trial court that the [prenuptial] agreement in the present case was entered into voluntarily." In reaction to the decision, significant changes in California law relating to the validity and enforceability of premarital agreements soon followed.
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In 2010, Bonds's son Nikolai, who served as a Giants batboy during his father's years playing in San Francisco and always sat next to his dad in the dugout during games, was charged with five misdemeanors resulting from a confrontation with his mother, Sun Bonds, who was granted a restraining order against Nikolai.
In 1994, Bonds and Kimberly Bell, a graphic designer, started a relationship that lasted from 1994 through May 2003. Bonds purchased a home in Scottsdale, Arizona, for Kimberly.
On January 10, 1998, Bonds married his second wife, Liz Watson, at the San Francisco Ritz-Carlton Hotel in front of 240 guests. The couple lived in Los Altos Hills, California, with their daughter Aisha during their ten-and-a-half years of marriage before Watson filed for legal separation on June 9, 2009, citing irreconcilable differences. On July 21, 2009, just six weeks later, Watson announced that she was withdrawing her Legal Separation action. The couple were reconciled for seven months before Watson formally filed for divorce in Los Angeles on February 26, 2010. On June 6, 2011, Bonds and Watson filed a legal agreement not to take the divorce to trial and instead settle it in an "uncontested manner," agreeing to end the marriage privately at an unspecified later date without further court involvement.
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Several of Bonds' family and extended family members have been involved in athletics as either a career or a notable pastime. Bonds has a younger brother, Bobby Jr., who was also a professional baseball player. His paternal aunt, Rosie Bonds, is a former American record holder in the 80 meter hurdles, and competed in the 1964 Olympics. In addition, he is a distant cousin of Hall of Famer Reggie Jackson.
Among Bonds's many real estate properties is a home he owns in the exclusive gated community of Beverly Park in Beverly Hills, California.
An avid cyclist, Bonds chose the activity to be a primary means of keeping in shape and great passion since his playing career. Because knee surgeries, back surgeries, and hip surgeries made it much more difficult to run, cycling has allowed him to engage in sufficient cardiovascular activity to help keep in shape. As a result of the cycling, he has lost 25 pounds from his final playing weight of 240 pounds.
Bonds is an active practitioner of Brazilian jiu-jitsu and was promoted to blue belt in the martial art in 2023.
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Legacy.
In late 2007, Chicago rapper Kanye West recorded a song titled "Barry Bonds" named after the slugger for his album "Graduation".
Career distinctions.
Besides holding Major League career records in home runs (762), walks (2,558), and intentional walks (688), at the time of his retirement, Bonds also led all active players in RBI (1,996), on-base percentage (.444), runs (2,227), games (2,986), extra-base hits (1,440), at-bats per home run (12.92), and total bases (5,976). He is 2nd in doubles (601), slugging percentage (.607), stolen bases (514), at-bats (9,847), and hits (2,935), 6th in triples (77), 8th in sacrifice flies (91), and 9th in strikeouts (1,539), through September 26, 2007.
Bonds is the lone member of the 500–500 club, which means he has hit at least 500 home runs (762) and stolen at least 500 bases (514); no other player has even 400 of both. He is also one of only six baseball players all-time to be in the 40–40 club (1996), which means he hit 40 home runs (42) and stole 40 bases (40) in the same season; the other members are José Canseco, Alex Rodriguez, Alfonso Soriano, and Ronald Acuña Jr, and Shohei Ohtani.
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Book of Numbers
The Book of Numbers (from Greek Ἀριθμοί, "Arithmoi", , "Bəmīḏbar", ; ) is the fourth book of the Hebrew Bible and the fourth of five books of the Jewish Torah. The book has a long and complex history; its final form is possibly due to a Priestly redaction (i.e., editing) of a Yahwistic source made sometime in the early Persian period (5th century BC). The name of the book comes from the two censuses taken of the Israelites.
Numbers is one of the better-preserved books of the Pentateuch. Fragments of the Ketef Hinnom scrolls containing verses from Numbers have been dated as far back as the late seventh or early sixth century BC. These verses are the earliest known artifacts to be found in the Hebrew Bible text.
Numbers begins at Mount Sinai, where the Israelites have received their laws and covenant from God and God has taken up residence among them in the sanctuary. The task before them is to take possession of the Promised Land. The people are counted and preparations are made for resuming their march. The Israelites begin the journey, but complain about the hardships along the way and about the authority of Moses and Aaron. They arrive at the borders of Canaan and send twelve spies into the land. Upon hearing the spies' fearful report concerning the conditions in Canaan, the Israelites refuse to take possession of it. God condemns them to death in the wilderness until a new generation can grow up and carry out the task. Furthermore, there were some who rebelled against Moses and for these acts, God destroyed approximately 15,000 of them through various means. The book ends with the new generation of Israelites in the plains of Moab ready for the crossing of the Jordan River.
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Numbers is the culmination of the story of Israel's exodus from oppression in Egypt and their journey to take possession of the land God promised their fathers. As such it draws to a conclusion the themes introduced in Genesis and played out in Exodus and Leviticus: God has promised the Israelites that they shall become a great (i.e. numerous) nation, that they will have a special relationship with him, and that they shall take possession of the land of Canaan. Numbers also demonstrates the importance of holiness, faithfulness, and trust: despite God's presence and his priests, Israel lacks in faith and the possession of the land is left to a new generation.
Structure.
Most commentators divide Numbers into three sections based on locale (Mount Sinai, Kadesh-Barnea and the plains of Moab), linked by two travel sections; an alternative is to see it as structured around the two generations of those condemned to die in the wilderness and the new generation who will enter Canaan, making a theological distinction between the disobedience of the first generation and the obedience of the second.
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Summary.
God orders Moses, in the wilderness of Sinai, to number those able to bear arms—of all the men twenty years and older and to appoint princes over each tribe. A total of 603,550 Israelites are found to be fit for military service. The tribe of Levi is exempted from military service and therefore not included in the census. Moses consecrates the Levites for the service of the Tabernacle in the place of the first-born sons, who hitherto had performed that service. The Levites are divided into three families, the Gershonites, the Kohathites, and the Merarites, each under a chief. The Kohathites were headed by Eleazar, son of Aaron, while the Gershonites and Merarites were headed by Aaron's other son, Ithamar. Preparations are then made for resuming the march to the Promised Land. Various ordinances and laws are decreed.
The Israelites set out from Sinai. The people murmur against God and are punished by fire; Moses complains of their stubbornness and God orders him to choose seventy elders to assist him in the government of the people. Miriam and Aaron insult Moses at Hazeroth, which angers God; Miriam is punished with leprosy and is shut out of camp for seven days, at the end of which the Israelites proceed to the desert of Paran on the border of Canaan. Twelve spies are sent out into Canaan and come back to report to Moses. Joshua and Caleb, two of the spies, report that the land is abundant and is "flowing with milk and honey", but the other spies say that it is inhabited by giants, and the Israelites refuse to enter the land. Yahweh decrees that the Israelites will be punished for their loss of faith by having to wander in the wilderness for 40 years.
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God orders Moses to make plates to cover the altar. The children of Israel murmur against Moses and Aaron on account of the destruction of Korah's men and are stricken with the plague, with 14,700 perishing. Aaron and his family are declared by God to be responsible for any iniquity committed in connection with the sanctuary. The Levites are again appointed to help in the keeping of the Tabernacle. The Levites are ordered to surrender to the priests a part of the tithes taken to them.
Miriam dies at Kadesh Barnea and the Israelites set out for Moab, on Canaan's eastern border. The Israelites blame Moses for the lack of water. Moses is ordered by God to speak to a rock but initially disobeys, and is punished by the announcement that he shall not enter Canaan. The king of Edom refuses permission to pass through his land and they go around it. Aaron dies on Mount Hor. The Israelites are bitten by fiery flying serpents for speaking against God and Moses. A brazen serpent is made to ward off these serpents.
The Israelites arrive on the plains of Moab, across the River Jordan from Jericho. Here, the Israelites find themselves in conflict with the Amorites and Og, king of Bashan, both of whom they defeat. Balak, king of Moab decides to fight the Israelites as well, and summons a local diviner named Balaam to curse the Israelites. However, God tells Balaam not to curse them, and when Balaam attempts to travel to Balak with the Moabite officials God sends an angel to stop his donkey. Realising that he cannot curse the Israelites, Balaam blesses them instead, and foresees a figure whom he identifies as 'the Star of Jacob' who will defeat Israel's enemies. This angers Balak, but Balaam informs Balak that he cannot say anything except what God tells him to say.
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The longer the Israelites stay on the plains of Shittim, the more they intermarry with the local Moabites, and the more they participate in the local religion, worshipping a deity known as Baal-Peor. God sends a plague in retaliation, and Moses tells the judges to kill anyone participating in this practice. When one of Aaron's grandsons, Phinehas, finds out a Simeonite prince named Zimri has married a Midianite woman named Cozbi, he enters their tent and runs a spear through them. God rewards him by giving his descendants an everlasting priesthood. God also tells the Israelites to consider the Midianites their enemies.
A new census gives the total number of men from twenty years and upward as 601,730, and the number of the Levites from the age of one month and upward as 23,000. The land shall be divided by lot. The daughters of Zelophehad, who had no sons, are to share in the allotment. God orders Moses to appoint Joshua as his successor. Prescriptions for the observance of the feasts and the offerings for different occasions are enumerated. Moses orders the Israelites to massacre the people of Midian, in retaliation for the Baal-Peor incident. Specifically, all Midianite men and boys and women who are not virgins are killed. Virgin Midianite women and girls are spared, but kept as prizes for the Israelite army.
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The Reubenites and the Gadites request Moses to assign them the land east of the Jordan. Moses grants their request after they promise to help in the conquest of the land west of the Jordan. The land east of the Jordan is divided among the tribes of Reuben, Gad, and the half-tribe of Manasseh. Moses recalls the stations at which the Israelites halted during their forty years' wanderings and instructs the Israelites to exterminate the Canaanites and destroy their idols. The boundaries of the land are spelled out; the land is to be divided under the supervision of Eleazar, Joshua, and twelve princes, one of each tribe.
Composition.
The majority of modern biblical scholars believe that the Torah—the books of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy—reached its present form in the post-Exilic period (i.e., after c. 520 BC), based on preexisting written and oral traditions, as well as contemporary geographical and political realities. The five books are often described as being drawn from four "sources", generally regarded as the works of schools of writers rather than individuals: the Yahwist and the Elohist (frequently treated as a single source), the Priestly source, and the Deuteronomist. There is an ongoing dispute over the origins of the non-Priestly source(s), but it is generally agreed that the Priestly source is post-exilic. Below is an outline of the hypothesis:
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However, the Ketef Hinnom scrolls do point to the plausibility of a pre-exilic written tradition of the passage from Numbers 6 and Deuteronomy 7. Although this does not decisively prove that there was a canonical written tradition it does point to a possibility of such a tradition.
Themes.
David A. Clines, in his influential "The Themes of the Pentateuch" (1978), identified the overarching theme of the five books as the partial fulfilment of a promise made by God to the patriarchs, Abraham, Isaac and Jacob. The promise has three elements: posterity (i.e., descendants – Abraham is told that his descendants will be as innumerable as the stars), divine-human relationship (Israel is to be God's chosen people), and land (the land of Canaan, cursed by Noah immediately after the Deluge).
The theme of the divine-human relationship is expressed, or managed, through a series of covenants (meaning treaties, legally binding agreements) stretching from Genesis to Deuteronomy and beyond. The first is the covenant between God and Noah immediately after the Deluge in which God agrees never again to destroy the Earth with water. The next is between God and Abraham, and the third between God and all Israel at Mount Sinai. In this third covenant, unlike the first two, God hands down an elaborate set of laws (scattered through Exodus, Leviticus, and Numbers), which the Israelites are to observe; they are also to remain faithful to Yahweh, the god of Israel, meaning, among other things, that they must put their trust in his help.
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It is important to note that among the reasons this law was given was to establish the Israelite people as Yahweh's people. The laws and instructions were as much for identity as they were for obedience. Yahweh by providing all the different instructions and laws was affirming that the Israelite people were his and would bear his identity.
The theme of descendants marks the first event in Numbers, the census of Israel's fighting men: the huge number which results (over 600,000) demonstrates the fulfillment of God's promise to Abraham of innumerable descendants, as well as serving as God's guarantee of victory in Canaan. As chapters 1–10 progress, the theme of God's presence with Israel comes to the fore: these chapters describe how Israel is to be organized around the Sanctuary, God's dwelling-place in their midst, under the charge of the Levites and priests, in preparation for the conquest of the land.
The Israelites then set out to conquer the land, but almost immediately they refuse to enter it, and Yahweh condemns the whole generation who left Egypt to die in the wilderness. The message is clear: failure was not due to any fault in the preparation, because Yahweh had foreseen everything, but due to Israel's sin of unfaithfulness. In the final section, the Israelites of the new generation follow Yahweh's instructions as given through Moses and are successful in all they attempt. The last five chapters are exclusively concerned with land: instructions for the extermination of the Canaanites, the demarcation of the boundaries of the land, how the land is to be divided, holy cities for the Levites and "cities of refuge", the problem of pollution of the land by blood, and regulations for inheritance when a male heir is lacking.
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A large part of the theological theme in Numbers is the righteousness and holiness of God being met with human rebellion. The two censuses not only show the different response of two generations but rather that God had remained faithful despite the rebellion of the Israelites. The theme of the book should seem to be more centrally focused on the faithfulness and holiness of God as this is a common theme that runs through the whole of the Pentateuch, not just the book of Numbers.
Census numbers.
The book of Numbers records in some detail the population of the fighting men in Israel, providing a figure of approximately 600,000 soldiers. This would translate to a total population of 1.5 to 2.5 million Israelites. However, scholars have proposed multiple alternatives, as such a large number of Israelites does not conform to modern historical knowledge of the period or archaeological evidence. Some scholars see the book of Numbers as unhistorical, and the figures given as either greatly exaggerated or simply fabricated, opting instead to focus on Numbers as a theological book and not a historical one.
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On the other hand, some Biblical scholars speculate that the literature is not referring to the actual number, and that the word for "thousand" is actually referring to a noun signifying a group or clan. However, this interpretation poses a problem, as it undermines the validity of the text, "assumes a misunderstanding and mistransmission of the text in all the census lists of Exodus and Numbers (not to mention other texts)" and produces several inconsistencies in the book of Numbers that cannot be resolved. Most scholars who hold this view posit a much lower number for the fighting men of Israel, closer to 20,000. Another theory is that of an error in transmission, with J.W. Wenham arguing that "biblical texts are often corrupted by the simple addition of zeroes to the numbers", although the flaw in this suggestion "is that the mistake in zeroes would easily occur only where numbers were represented by figures rather than by words", and there is "little or no evidence that figures were used in the biblical texts during the biblical period." Based on the nature of the book and the many accounts of tax payment and records of animals and persons, it is most likely that Numbers is referring to an actual account of a numerical tally of the Israelite people. A more likely explanation for the large number stated in the book is that the actual numerical metrics cannot really be established today. This requires us to take the values given as they are, as any other alternatives raises more problems than solutions. In his commentary on the book of Numbers, John Calvin acknowledged that even among his contemporaries, "certain sceptics" had questioned the veracity of the figures quoted, but defended the inerrancy of the text by invoking the miraculous "interference of God".
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According to Timothy R. Ashley's analysis:
"No one system answers all the questions or solves all the problems. [...] In short, we lack the materials in the text to solve this problem. When all is said and done, one must admit that the answer is elusive. Perhaps it is best to take these numbers as R.K. Harrison has done — as based on a system familiar to the ancients but unknown to moderns. According to Harrison the figures are to be taken as "symbols of relative power, triumph, importance, and the like and are not meant to be understood either strictly literally or as extant in a corrupt textual form."
External links.
Translations.
Jewish translations:
Christian translations: |
Book of Judges
The Book of Judges (; ; ) is the seventh book of the Hebrew Bible and the Christian Old Testament. In the narrative of the Hebrew Bible, it covers the time between the conquest described in the Book of Joshua and the establishment of a kingdom in the Books of Samuel, during which Biblical judges served as temporary leaders.
The stories follow a consistent pattern: the people are unfaithful to Yahweh; he therefore delivers them into the hands of their enemies; the people repent and entreat Yahweh for mercy, which he sends in the form of a leader or champion (a "judge"; see "shophet"); the judge delivers the Israelites from oppression and they prosper, but soon they fall again into unfaithfulness and the cycle is repeated. The pattern also expresses a repeating cycle of wars. But in the last verse (21:25) there is a hint that the cycle can be broken—with the establishment of a monarchy.
Contents.
Judges can be divided into three major sections: a double prologue (chapters 1:1–3:6), a main body (3:7–16:31), and a double epilogue (17–21).
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Prologue.
The book opens with the Israelites in the land that God has promised to them, but worshiping "foreign gods" instead of Yahweh, the God of Israel, and with the Canaanites still present everywhere. Chapters 1:1–2:5 are thus a confession of failure, while chapters 2:6–3:6 are a major summary and reflection from the Deuteronomists.
The opening thus sets out the pattern which the stories in the main text will follow:
Once peace is regained, Israel does right and receives Yahweh's blessings for a time, but relapses later into doing evil and repeats the pattern above.
Judges follows the Book of Joshua and opens with a reference to Joshua's death. The Cambridge Bible for Schools and Colleges suggests that "the death of Joshua may be regarded as marking the division between the period of conquest and the period of occupation", the latter being the focus of the Book of Judges. The Israelites meet, probably at the sanctuary at Gilgal or at Shechem, and ask the Lord who should be first (in order of time, not of rank) to secure the land they are to occupy.
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Main text.
The main text gives accounts of six major judges and their struggles against the oppressive kings of surrounding nations, as well as the story of Abimelech, an Israelite leader (a judge [shofet] in the sense of "chieftain") who oppresses his own people. The cyclical pattern set out in the prologue is readily apparent at the beginning, but as the stories progress it begins to disintegrate, mirroring the disintegration of the world of the Israelites. Although some scholars consider the stories not to be presented in chronological order, the judges in the order in which they appear in the text are:
There are also brief glosses on six minor judges: Shamgar (Judges 3:31; after Ehud), Tola and Jair (10:1–5), Ibzan, Elon, and Abdon (12:8–15; after Jephthah). Some scholars have inferred that the minor judges were actual adjudicators, whereas the major judges were leaders and did not actually make legal judgments. The only major judge described as making legal judgments is Deborah (4:4).
Epilogue.
By the end of Judges, Yahweh's treasures are used to make idolatrous images, the Levites become corrupt, the tribe of Dan conquers a remote village instead of the Canaanite cities, and the tribes of Israel make war on the tribe of Benjamin, their own kinsmen. The book concludes with two appendices, stories which do not feature a specific judge:
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Despite their appearance at the end of the book, certain characters (like Jonathan, the grandson of Moses) and idioms present in the epilogue show that the events therein "must have taken place... early in the period of the judges."
Chronology.
Judges contains a chronology of its events, assigning a number of years to each interval of judgment and peace. It is overtly schematic and was likely introduced at a later period.
Manuscript sources.
Four of the Dead Sea Scrolls feature parts of Judges: 1QJudg, found in Qumran Cave 1; 4QJudga and 4QJudgb, found in Qumran Cave 4; and XJudges, a fragment discovered in 2001.
The earliest complete surviving copy of the Book of Judges in Hebrew is in the Aleppo Codex (10th century CE).
The Septuagint (Greek translation) is found in early manuscripts such as the Codex Colberto-Sarravianus (c. AD 400; contains many lacunae) and the Fragment of Leipzig (c. AD 500).
Composition.
Historicity.
Scholars hold a variety of opinions about the dating and historicity of the Book of Judges.. Some scholars doubt whether any of the people named as judges existed, while others still find truth throughout the book. For Israel Finkelstein, the historical reliability of the Book of Judges cannot be assessed by the possible inclusion of heroic tales from earlier eras because it is impossible to know to what extent those tales are based on authentic memories of local heroes and wars preserved over the centuries in the form of epic poems or popular folktales. Lester Grabbe generally considers the Book of Judges too problematic to use as a historical source for much the same reasons, but acknowledges that an actual historical core can be found in the Judges stories and cannot be ruled out by archeological evidence.
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Among anthropologists, few believe in a leap from independent tribes to monarchy. Most accept an intermediate stage of chiefdom as described in the Book of Judges. These chiefdoms were inter-tribal confederacies temporarily formed for the purpose of war and led by military chief, called Judge. Historian Max Ostrovsky finds the law of bun (herem) a characteristic element of chiefdom-level warfare worldwide, wherever culture reached the level of chiefdom. Similar buns were practiced before the introduction of slavery and empire which are more characteristic of monarchies. Hence the accounts of the Book of Judges probably reflect historical reality.
Sources.
The basic source for Judges was a collection of loosely connected stories about tribal heroes who saved the people in battle. This original "book of saviours" made up of the stories of Ehud, Jael and parts of Gideon, had already been enlarged and transformed into "wars of Yahweh" before being given the final Deuteronomistic revision. In the 20th century, the first part of the prologue (chapters 1:1–2:5) and the two parts of the epilogue (17–21) were commonly seen as miscellaneous collections of fragments tacked onto the main text, and the second part of the prologue (2:6–3:6) as an introduction composed expressly for the book.
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More recently, this view has been challenged, and there is an increasing willingness to see Judges as the work of a single individual, working by carefully selecting, reworking and positioning the source material to introduce and conclude his themes. Archaeologist Israel Finkelstein proposed that the author(s) of the "book of saviours" collected these folk tales in the time of King Jeroboam II to argue that the king's Nimshide origins, which appear to originate in the eastern Jezreel Valley, were part of the "core" territory of Israel.
The Deuteronomistic History.
A statement repeated throughout the epilogue, "In those days there was no king in Israel" implies a date in the monarchic period for the redaction (editing) of Judges. Twice, this statement is accompanied with the statement "every man did that which was right in his own eyes", implying that the redactor is pro-monarchy, and the epilogue, in which the tribe of Judah is assigned a leadership role, implies that this redaction took place in Judah.
Since the second half of the 20th century most scholars have agreed with Martin Noth's thesis that the books of Deuteronomy, Joshua, Judges, Samuel and Kings form parts of a single work. Noth maintained that the history was written in the early Exilic period (6th century BCE) in order to demonstrate how Israel's history was worked out in accordance with the theology expressed in the book of Deuteronomy (which thus provides the name "Deuteronomistic"). Noth believed that this history was the work of a single author, living in the mid-6th century BCE, selecting, editing and composing from his sources to produce a coherent work. Frank Moore Cross later proposed that an early version of the history was composed in Jerusalem in Josiah's time (late 7th century BCE); this first version, Dtr1, was then revised and expanded to create a second edition, that identified by Noth, and which Cross labelled Dtr2.
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Scholars agree that the Deuteronomists' hand can be seen in Judges through the book's cyclical nature: the Israelites fall into idolatry, God punishes them for their sins with oppression by foreign peoples, the Israelites cry out to God for help, and God sends a judge to deliver them from the foreign oppression. After a period of peace, the cycle recurs. Scholars also suggest that the Deuteronomists also included the humorous and sometimes disparaging commentary found in the book such as the story of the tribe of Ephraim who could not pronounce the word "shibboleth" correctly (12:5–6).
Themes and genre.
The essence of Deuteronomistic theology is that Israel has entered into a covenant (a treaty, a binding agreement) with the God Yahweh, under which they agree to accept Yahweh as their God (hence the phrase "God of Israel") and Yahweh promises them a land where they can live in peace and prosperity. Deuteronomy contains the laws by which Israel is to live in the promised land, Joshua chronicles the conquest of Canaan, the promised land, and its allotment among the tribes, Judges describes the settlement of the land, Samuel the consolidation of the land and people under David, and Kings the destruction of kingship and loss of the land. The final tragedy described in Kings is the result of Israel's failure to uphold its part of the covenant: faithfulness to Yahweh brings success, economic, military and political, but unfaithfulness brings defeat and oppression.
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This is the theme played out in Judges: the people are unfaithful to Yahweh and He therefore delivers them into the hands of their enemies; the people then repent and entreat Yahweh for mercy, which He sends in the form of a judge; the judge delivers the Israelites from oppression, but after a while they fall into unfaithfulness again and the cycle is repeated. Israel's apostasy is repeatedly invoked by the author as the cause of threats to Israel. The oppression of the Israelites is due to their turning to Canaanite gods, breaking the covenant and "doing evil in the sight of the lord".
Further themes are present: the "sovereign freedom of Yahweh" (God does not always do what is expected of him); the "satirisation of foreign kings" (who consistently underestimate Israel and Yahweh); the concept of the "flawed agent" (judges who are not adequate to the task before them) and the disunity of the Israelite community, which gathers pace as the stories succeed one another.
The book is as intriguing for the themes it leaves out as for what it includes: the Ark of the Covenant, which is given so much importance in the stories of Moses and Joshua, is almost entirely missing, cooperation between the various tribes is limited, and there is no mention of a central shrine for worship and only limited reference to a High Priest of Israel (the office to which Aaron was appointed at the end of the Exodus story).
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Although Judges probably had a monarchist redaction (see above), the book contains passages and themes that represent anti-monarchist views. One of the major themes of the book is Yahweh's sovereignty and the importance of being loyal to Him and His laws above all other gods and sovereigns. Indeed, the authority of the judges comes not through prominent dynasties nor through elections or appointments, but rather through the Spirit of God.
Anti-monarchist theology is most apparent toward the end of the Gideon cycle in which the Israelites beg Gideon to create a dynastic monarchy over them and Gideon refuses. The rest of Gideon's lifetime saw peace in the land, but after Gideon's death, his son Abimelech ruled Shechem as a Machiavellian tyrant guilty for much bloodshed (see chapters 8 and 9). However, the last few chapters of Judges (specifically, the stories of Samson, Micah, and Gibeah) highlight the violence and anarchy of decentralized rule.
Judges is remarkable for the number of female characters who "play significant roles, active and passive, in the narratives." Rabbi Joseph Telushkin wrote,
External links.
Original text
Christian translations
Articles
Brief introduction |
Books of Samuel
The Book of Samuel () is a book in the Hebrew Bible, found as two books (1–2 Samuel) in the Old Testament. The book is part of the Deuteronomistic history, a series of books (Joshua, Judges, Samuel, and Kings) that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
According to Jewish tradition, the book was written by Samuel, with additions by the prophets Gad and Nathan, who together are three prophets who had appeared within 1 Chronicles during the account of David's reign. Modern scholarly thinking posits that the entire Deuteronomistic history was composed by combining a number of independent texts of various ages.
The book begins with Samuel's birth and Yahweh's call to him as a boy. The story of the Ark of the Covenant follows. It tells of Israel's oppression by the Philistines, which brought about Samuel's anointing of Saul as Israel's first king. But Saul proved unworthy, and God's choice turned to David, who defeated Israel's enemies, purchased the threshing floor where his son Solomon would build the First Temple, and brought the Ark of the Covenant to Jerusalem. Yahweh then promised David and his successors an everlasting dynasty.
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In the Septuagint, a basis of the Christian biblical canons, the text is divided into two books, now called the First and Second Book of Samuel.
Biblical narrative.
The Jerusalem Bible divides the two Books of Samuel into five sections. Further subheadings are also based on subdivisions in that version:
1 Samuel 1:1–7:17. Samuel<br>
1 Samuel 8:1–15:35. Samuel and Saul<br>
1 Samuel 16:1–2 Samuel 1:27. Saul and David<br>
2 Samuel 2:1–20:26. David<br>
2 Samuel 21:1–24:25. Supplementary Information<br>
1 Samuel.
Samuel (1:1–7:17).
The childhood of Samuel (1:1–4:1a).
A man named Elkanah, an Ephraimite from the city of Ramathaim-Zophim, has two wives, Peninnah and Hannah, the latter of whom is his favourite wife. A rivalry between the two develops based on the fact that Peninnah has children and Hannah does not. The childless Hannah vows to Yahweh, the lord of hosts, that if she has a son, he will be dedicated to God. Eli, the priest of Shiloh, where the Ark of the Covenant is located, thinks she is drunk, but when he realises she is praying, he blesses her. A child named Samuel is born, and Samuel is dedicated to the Lord as a Naziritethe only one besides Samson to be identified in the Bible. Hannah sings a song of praise upon the fulfilment of her vow.
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Eli's sons, Hophni and Phinehas, sin against God's laws and the people, specifically by demanding raw rather than boiled meat for sacrifice and having sex with the Tabernacle's serving women. However, Samuel grows up "in the presence of the Lord": his family visits him each year, bringing him a new coat, and Hannah has five more children. Eli tries to persuade his sons to stop their wickedness but fails. As punishment for this, a holy man arrives, prophesying that Eli's family will be cut off and none of his descendants will see old age.
One night, God calls Samuel, and, thinking Eli is calling him three times, he rushes to Eli. Eli informs him that God wishes to speak to him, and God informs Samuel that the earlier prophecy about Eli's family is correct. Samuel is initially afraid to inform Eli, but Eli tells him not to be, and that God will do what is good in His sight. Over time, Samuel grows up and is recognised as a prophet.
The Ark in Philistine hands (4:1b–7:17).
The Philistines, despite their initial worries when hearing the Israelite ritual of the entrance of the Ark of the Covenant, defeat the Israelites at the Battle of Aphek, capturing the Ark and killing Hophni and Phinehas, thus fulfilling the earlier prophecy. When Eli hears of these two events, particularly the capture of the Ark, he falls off his chair and dies. His daughter-in-law, in turn, goes into labour at this, and names her son Ichabod ('without glory') in commemoration of the capture of the Ark.
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Meanwhile, the Philistines take the Ark to the temple of their god Dagon, who recognizes the supremacy of Yahweh. The Philistines are afflicted with plagues, are unable to take the Ark into any city on account of the fear of the populations of those cities, and return the ark to the Israelites, but to the territory of the tribe of Benjamin, to the city of Beth Shemesh, rather than to Shiloh, from where it is passed to the city of Kiriath Jearim, where a new priest, Eleazar, son of Abinadab, is appointed to guard the ark for the twenty years it is there. The Philistines attack the Israelites gathered at Mizpah in Benjamin. Samuel appeals to God, the Philistines are decisively beaten, and the Israelites reclaim their lost territory. Samuel sets up the Eben-Ezer (the stone of help) in remembrance of the battle, and takes his place as judge of Israel.
Samuel and Saul (8:1–15:35).
The institution of the monarchy (8:1–12:25).
In Samuel's old age, he appoints his sons Joel and Abijah as judges but, because of their corruption, the people ask for a king to rule over them. God directs Samuel to grant the people their wish despite his concerns: God gives them Saul from the tribe of Benjamin, whom Samuel anoints during an attempt by Saul to locate his father's lost donkeys. He then invites Saul to a feast, where he gives him the best piece of meat, and they talk through the night on the roof of Samuel's house. Samuel tells Saul to return home, telling him the donkeys have been found and his father is now worrying about him, as well as describing a series of signs Saul will see on the way home. Saul begins to prophesy when he meets some prophets, confusing his neighbours. Eventually, Samuel publicly announces Saul as king, although not without controversy.
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Shortly after, Nahash of Ammon lays siege to Jabesh Gilead and demands that everyone in the city have their right eye gouged out as part of the peace treaty. The Jabeshites send out messengers, looking for a saviour. When Saul hears of the situation, he gathers a 330,000-strong army and launches a surprise attack at night, leading Israel to victory and saving Jabesh, thus proving those who doubted him wrong. Saul's kingship is renewed.
Samuel is aware he is the final judge and that the age of kings is about to begin, and speaks to the Israelites, demonstrating his innocence and recapping the history of Israel. He calls on the Lord to send thunder and rain, and rebukes the people for their desire for a king. Nonetheless, he tells them that as long as they refrain from idol worship, they will not perish – but if they do, calamity will befall the kingdom.
The beginning of Saul's reign (13:1–15:35).
Despite his numerous military victories, Saul disobeys Yahweh's instructions. First of all, after a battle against the Philistines, he does not wait for Samuel to arrive before he offers sacrifices. Meanwhile, it turns out that the Philistines have been killing and capturing blacksmiths in order to ensure the Israelites do not have weapons, and so the Israelites go to war essentially with sharpened farm instruments. Saul's son Jonathan launches a secret attack by climbing a pass into the Philistine camp and kills twenty people in the process. The panic this creates leads to a victory for the Israelites. Jonathan finds some honey and eats it, despite a royal decree not to eat until evening.
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Jonathan begins to doubt his father, reasoning an even greater victory could have been achieved if the men had eaten. The royal decree has other unintended knock-on effects, namely that the men start killing and eating animals without draining the blood. To counteract this, Saul sets up an altar so the proper laws can be observed. When a priest suggests asking God before launching another attack, God is silent, leading Saul to set up a pseudo-legal procedure to ascertain whose fault it is that God has abandoned them. The lot falls on Jonathan, but the men refuse to let him be executed since he is the reason for their victory.
Over time, Saul fights the Moabites, the Ammonites, the Edomites, the Zobahites, the Philistines and the Amalekites, winning victory over them all. His kingdom is in a constant state of war, and he constantly recruits new heroes to his army. However, he disobeys God's instruction to destroy Amalek: Saul spares Agag, the Amalekite ruler, and the best portion of the Amalekite flocks to present them as sacrifices. Samuel rebukes Saul and tells him that God has now chosen another man to be king of Israel. Samuel then kills Agag himself.
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Saul and David (16:1–31:13).
David at court (16:1–19:7).
Samuel travels to Bethlehem to visit a man named Jesse, with God promising Samuel can anoint one of his sons as king. However, while inspecting Jesse's sons, God tells Samuel that none of them are to be king. God tells Samuel to anoint David, the youngest brother, as king. Saul becomes ill and David comes to play the harp to him. Saul takes a liking to David and David enters Saul's court as his armor-bearer and harpist.
A new war against the Philistines begins, and a Philistine champion named Goliath emerges, challenging any Israelite to one-on-one combat, with the loser's people becoming subject to the winner. David goes to take food to his brothers in the Israelite camp, learns of the situation and the reward Saul is willing to give to the person who kills him great wealth, his daughter's hand in marriage and exemption from taxes for the killer's family and tells Saul he will kill Goliath. Saul wants him to wear his armour, but David finds he cannot because he is not used to it. Seeing David's youth, Goliath begins to curse him. David slings a stone into Goliath's forehead, and Goliath dies. David cuts off Goliath's head with Goliath's sword.
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Jonathan befriends David. Saul begins to send David on military missions and quickly promotes him given his successes, but begins to become jealous of David after the Israelites make up a song about how much more successful David is than Saul. One day, Saul decides to kill David with a spear, but David avoids him. Saul realises that God is now with David and no longer with him, making him scared of David. He therefore seeks other ways to pacify David. First, he sends him on military campaigns, but this only makes him more successful.
Next, he tries to marry him off to his daughter Merab, but David refuses, and so Merab is married off to the nobleman Adriel. However, Michal, another of Saul's daughters, is in love with David. Although David is still unsure about becoming son-in-law to the king, Saul requires only 100 Philistine foreskins as dowry. Although this is a plan to have David captured by the Philistines, David kills 200 Philistines and brings their foreskins back to Saul.
Saul then plots David's death, but Jonathan talks him out of it.
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The flight of David (19:8–21:16).
Once again Saul tries to kill David with his spear, and so David decides to escape, lowered out of a window by Michal, who then takes an idol, covers it in clothes and places goat's hair on its head to cover David's escape. David visits Samuel. When Saul finds this out, he sends men to capture David, but when they see Samuel they begin prophesying, as does Saul when he tries to capture David himself.
David then visits Jonathan, and they argue about whether Saul actually wants to kill David. David proposes a test: he is to dine with the king the following day for the New Moon festival. However, he will hide in a field and Jonathan will tell Saul that David has returned to Bethlehem for a sacrifice. If the king accepts this, he is not trying to kill him, but if he becomes angry, he is. Jonathan devises a code to relay this information to David: he will come to the stone Ezel, shoot three arrows at it and tell a page to find them. If he tells the page the arrows are on his side of the stone, David can come to him, but if he tells them they are beyond the stone, he must run away. When Jonathan puts the plan into action, Saul attempts to kill him with his spear. Jonathan relays this to David using his code and the two weep as they are separated.
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David arrives at Nob, where he meets Ahimelech the priest, a great-grandson of Eli. Pretending he is on a mission from the king and is going to meet his men, he asks for supplies. He is given the showbread and Goliath's sword. He then flees to Gath and seeks refuge at the court of King Achish, but feigns insanity since he is afraid of what the Philistines might do to him.
David the outlaw (22:1–26:25).
David travels to the cave of Adullam near his home, where his family visit him, until he finds refuge for them at the court of the king of Moab in Mizpah.
One of Saul's servants, Doeg the Edomite, saw David at Nob, and informs Saul that he was there. Saul arrives at the town, concludes that the priests are supporting David and has Doeg kill them all. One priest gets away: Abiathar, son of Ahimelech, who goes to join David. David accepts him, since he feels somewhat responsible for the massacre. David liberates the village of Keilah from the Philistines with the help of God and Abiathar. When God tells him that Saul is coming and the citizens of Keilah will hand him over to Saul, David and his men escape to the desert of Ziph, where Jonathan comes and recognises him as the next king. Some Ziphites inform Saul that David is in the desert, but Saul's search is broken off by another Philistine invasion.
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After the invasion, Saul learns David is now living in the desert of En Gedi and resumes his search for him. At one point, he enters a cave to relieve himself. David and his men are further back in the cave. They discuss the possibility of killing Saul, but David opts to merely cut a corner off his robe and use this as proof that he does not in fact wish to kill Saul. Saul repents of how he has treated David, recognises him as the next king and makes him promise not to kill off his descendants.
Samuel dies, and, after mourning him, David moves on to the Desert of Paran. Here he meets the shepherds of a Calebite named Nabal, and his men help protect them. At sheep-shearing time, he sends some of his men to ask for food. Nabal refuses, preferring to keep his food for his household. When his wife, Abigail, hears of this, she takes a large amount of supplies to David herself. This turns out to be at exactly the right moment, since David had just threatened to kill everyone in Nabal's home. Abigail begs for mercy, and David agrees, praising her wisdom. That night Nabal has a feast, so Abigail waits until morning to tell him what she has done. He has a heart attack and dies ten days later. David marries Abigail and a woman from Jezreel named Ahinoam, but in the meantime Saul has married David's first wife, Michal, off to a nobleman named Palti, son of Laish.
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Saul decides to return to pursuing David, and the Ziphites alert him as to David's whereabouts. Saul returns to the desert of Ziph and sets up camp. One night, David and two companions, Achimelech the Hittite and Abishai son of Zeruiah (his nephew), go to Saul's camp and find him asleep on the ground. Abishai advocates killing him, but David once again resists, content with taking a spear and water jug lying by Saul's head. The next morning, David advises Abner, Saul's captain, to put the soldiers to death for not protecting Saul, citing the absence of the spear and water jug as evidence. Saul interrupts, and once again repents of his hunt. He blesses David, David returns his spear and Saul returns home.
David among the Philistines (27:1–31:13).
David joins the Philistines out of fear of Saul, taking his wives with him and brutally destroying his enemies, largely the Geshurites, the Girzites and the Amalekites, but makes the Philistines believe he is attacking the Israelites, the Jerahmeelites and the Kenites instead. King Achish is pleased with him, and supposes he will continue to serve him. Eventually, the Philistines go to war with the Israelites, and David goes with them.
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Meanwhile, Saul is growing increasingly anxious about the upcoming battle, but cannot get advice from God. He decides to attempt to contact Samuel from beyond the grave. While he has expelled all the witches and spiritists, he learns that one remains at Endor. After Saul assures her she will not be punished, she agrees to summon Samuel. Samuel is not happy to be disturbed, and reveals that the Philistines will win the battle, with Saul and his sons dying in the process. Saul is shocked and, although at first reluctant, eats some food and leaves.
Back in the Philistine camp, several of the rulers are not happy with the idea of fighting alongside David, suspecting he may defect during the battle. Achish therefore reluctantly sends David back instead of bringing him to Jezreel with the Philistine army. When David and his men arrive in Ziklag, they find it sacked by the Amalekites, and David's wives taken captive. After seeking God's advice, David decides to pursue the raiding Amalekites, finding the Egyptian slave of one, abandoned when he became ill, who can show them the band. When they are located and found to be feasting, David fights all day, with only 400 escaping on camels. David recovers everything and returns to the Besor Valley, where 200 men who were too exhausted to come with him have been guarding supplies. David announces all are to share in the treasure, and even sends some to the elders of Judah when he returns to Ziklag.
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Meanwhile, the Battle of Mount Gilboa is raging on and, as Samuel said, the Philistines are winning. Saul's three sons have been killed, and he himself has been wounded by arrows. Saul asks his armor-bearer to run his sword through him rather than let him be captured by the Philistines, but does it himself when the armor-bearer refuses. When they see the battle going badly, the Israelites flee their towns, allowing the Philistines to occupy them. The next day, the Philistines find Saul, behead him, and take his armour to the temple of Astarte and his body to Beth Shan. When they hear what has happened, the citizens of Jabesh Gilead take his body and perform funerary rites in their city.
2 Samuel.
Saul and David (continued) (1:1–1:27).
David among the Philistines (continued) (1:1–1:27).
Back in Ziklag, three days after Saul's death, David receives news that Saul and his sons are dead. It transpires that the messenger is an Amalekite who, at Saul's insistence, had killed Saul to speed his death along, and brought his crown to David. David orders his death for having killed God's anointed. At this point, David offers a majestic eulogy, where he praises the bravery and magnificence of both his friend Jonathan and King Saul.
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David (2:1–20:26).
David King of Judah (2:1–4:12).
David returns to Hebron at God's instruction. The elders of Judah anoint David as king, and as his first act he offers a reward to the people of Jabesh Gilead for performing Saul's funerary rites. Meanwhile, in the north, Saul's son Ish-bosheth, supported by Abner, has taken control of the northern tribes. David and Ish-bosheth's armies meet at the Pool of Gibeon, and Abner and Joab, another son of Zeruiah and David's general, agree to have soldiers fight in one-on-one combat. All this achieves is twelve men on each side killing each other, but a battle follows and David wins. During the Benjaminites' retreat, Joab's brother Asahel chases Abner and Abner kills him, shocking everyone. Joab and Abishai continue Asahel's pursuit. A truce is declared when they reach a hill to avoid further bloodshed, and Abner and his men are able to cross the Jordan.
The war continues as David builds a family. Meanwhile, the House of Saul is getting weaker. When Ish-bosheth accuses Abner of sleeping with Saul's concubine Rizpah, Abner offers to join David, which David accepts as long as he brings Michal with him. At the same time, David sends a petition to Ish-bosheth for the return of Michal, which Ish-bosheth agrees to. Patiel follows her crying until he is told to return home. Following the return of Michal, Abner agrees to get the elders of Israel to agree to make David king. Joab believes Abner was lying in his purpose of coming to David and, after recalling him to Hebron, kills him in revenge for Asahel. David curses Joab's family to always contain a leper, someone disabled or someone hungry. He then holds a funeral for Abner.
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By this point, the only other surviving member of Ish-bosheth's family is Mephibosheth, Jonathan's disabled son, who was dropped by his nurse as she attempted to escape the palace after the deaths of Saul and Jonathan. Ish-bosheth is murdered by Rechab and Baanah, two of his captains who hope for a reward from David, who stab him and cut off his head. They bring his head to David, but David has them killed for killing an innocent man. They are hanged by the pool of Hebron and Ish-bosheth's head is buried in Abner's tomb.
David King of Judah and of Israel (5:1–8:18).
David is anointed king of all Israel.
Against all odds, David captures Jerusalem from the Jebusites. He takes over the fortress of Zion and builds up the area around it. Hiram I, king of Tyre sends craftsmen to build David a palace. Meanwhile, David's family continues to grow. The Philistines decide to attack Israel now that David is king, but God allows David to defeat them in two battles, first in Baal Perizim and next in the Valley of Rephaim.
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The Ark is currently still in Baalah (another name for Kiriath Jearim), but David wants to bring it to Jerusalem. He puts it on a cart and employs the priests Uzzah and Ahio, both sons of Abinadab and brothers of Eleazar, to accompany it. A grand procession with musical instruments is organised, but comes to a sudden halt when the oxen stumble, causing Uzzah to touch the Ark and die. David is afraid to take it any further and stores it in the house of a man named Obed-Edom. When, after three months, Obed-Edom and his family have received nothing but blessings, David takes the Ark to Jerusalem. As part of the ceremony bringing the Ark into the city, David dances in front of it wearing nothing but an ephod. Michal sees this and is annoyed, but David says it was for the Lord, and thus it was not undignified. Michal never has any children.
David wishes to build a temple, arguing that he should not be living in a palace while God lives in a tent. Nathan, a prophet, agrees. However, that night Nathan has a dream in which God informs him that David should not build him a temple for three reasons. Firstly, God has not commanded it, and has never complained about living in a tent before. Secondly, God is still working to build David and his house up and establish the Israelites in the Promised Land. Thirdly, God will establish one of David's sons as king. He will build the temple, and his house will never be out of power. When Nathan reports this to David, David prays to God, thanking him for these revelations. David defeats the enemies of Israel, slaughtering Philistines, Moabites, Edomites, Syrians, and Arameans. He then appoints a cabinet.
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David's family and the intrigues for the succession (9:1–20:26).
Mephibosheth (9:1–9:13).
David asks if anyone from the House of Saul is still alive so that he can show kindness to them in memory of Jonathan. Ziba, one of Saul's servants, tells him about Mephibosheth. David informs Mephibosheth that he will live in his household and eat at his table, and Mephibosheth moves to Jerusalem.
The Ammonite war and birth of Solomon (10:1–12:31).
Nahash, king of Ammon dies and his son Hanun succeeds him. David sends condolences, but the Ammonites suspect his ambassadors are spies and humiliate them before sending them back to David. When they realise their mistake, they fear retaliation from David and amass an army from the surrounding tribes. When David hears that they are doing this, he sends Joab to lead his own army to their city gates, where the Ammonites are in battle formation. Joab decides to split the army in two: he will lead an elite force to attack the Aramean faction, while the rest of the army, led by Abisai, will focus on the Ammonites.
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If either enemy force turns out to be too strong, the other Israelite force will come to help their comrades. The Arameans flee from Joab, causing the Ammonites to also flee from Abishai. The Israelite army returns to Jerusalem. The Arameans regroup and cross the Euphrates, and this time David himself wins a decisive victory at Helam. The Arameans realise they cannot win, make peace with Israel and refuse to help the Ammonites again. The following spring, Joab destroys the Ammonites.
While Joab is off at war, David remains in Jerusalem. One morning, he is standing on the roof of his palace when he sees a naked woman performing ablutions after her period. David learns her name is Bathsheba, and they have sex. She becomes pregnant. Seeking to hide his sin, David recalls her husband, Uriah the Hittite, from battle, David encourages him to go home and see his wife, but Uriah declines in case David might need him, and sleeps in the doorway to the palace that night. David, in spite of inviting Uriah to feasts, continues to be unable to persuade him to go home.
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David then deliberately sends Uriah on a suicide mission. David loses some of his best warriors in this mission, so Joab tells the messenger reporting back to tell David that Uriah is dead. David instructs Joab to continue the attack of the city. After Bathsheba has finished mourning Uriah, David marries her and she gives birth.
Nathan comes to David and tells him a parable. In a town, there are a rich man and a poor man. The rich man has much livestock, but the poor man has only one lamb whom he loves like a child. One day, the rich man has a guest for dinner, and instead of slaughtering one of his own livestock, took the poor man's lamb and cooked it. David angrily insists the rich man be put to death, but Nathan tells him he is the man, saying he has committed a sin to get something he already had plenty of (wives), and prophesies that his family will be gripped by violence, and someone will have affairs with his wives publicly.
David repents, and Nathan tells him that while he is forgiven and will not die, his son with Bathsheba will. The child becomes ill, and David spends his time fasting and praying, but to no avail, because the child dies. David's attendants are scared to tell him the news, worried about what he may do. He surprises everyone by ending his fasting, saying that he was fasting and praying was an attempt to persuade God to save his child, whereas fasting now isn't going to bring the child back. After they have mourned, David and Bathsheba have another child, who they name Solomon (also called Jedediah).
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Back on the front line, in the city of Rabbah, Joab has gained control of the water supply. Joab invites David to finish capturing the city so that it may be named after himself. David gathers an army and travels up himself. He wins a victory, crowns himself king of the Ammonites, takes a large amount of plunder and puts the Ammonites into forced labour before returning to Jerusalem.
Absalom (13:1–20:26).
A complicated controversy begins to develop within the palace. Amnon, David's son by Ahinoam, becomes lovesick for Tamar, David's daughter by Maacah, daughter of Talmai, king of Geshur. Amnon's advisor and cousin Jonadab suggests he pretend to be ill and ask Tamar to come and prepare bread for him so he can eat out of her hand. When she comes to his house, Amnon tells her to come to his bedroom. Here, after she refuses to have sex with him, Amnon rapes her. He then forces her to leave the house. She rips the gown which symbolises she is a virgin, puts ashes on her hand and walks around wailing. Tamar's brother, Absalom, and David learn about this and become angry.
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Two years later, Absalom is shearing sheep at Baal Hazor and invites David and all his sons to come. David refuses, but blesses him and sends Amnon and the rest of his sons to him. Absalom holds a feast and gets Amnon drunk. He then instructs his servants to kill Amnon in revenge for his rape of Tamar. David's other sons are disgusted and return to Jerusalem. David hears a rumour that Absalom has killed all of David's sons, but Jonadab assures him that only Amnon is dead. Meanwhile, Absalom goes to live with his grandfather in Geshur for three years. After David has finished mourning Amnon, he considers visiting Absalom.
Joab wants to help David, so he tells a wise woman from Tekoa to travel to Jerusalem pretending to be in mourning and speak to the king. The woman tells a story about her two sons, one of whom killed the other and whose death is now being called for. After some cajoling, David agrees to issue a decree ensuring that her son is not killed. The woman turns this back on David, and asks, then, why he has not forgiven his own son.
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After the woman admits that Joab put her up to this, David agrees to allow Absalom back to Jerusalem, but insists he does not come to the palace. Absalom becomes popular in Jerusalem due to his good looks. His family also grows during this time. Two years pass without Absalom being recalled to court. When Joab refuses to help him, Absalom sets his field on fire. This gets Joab's attention, and finally Absalom manages to convince him to persuade David to allow him back to court.
Absalom purchases a magnificent chariot, and begins campaigning to become a judge, principally by waiting outside the city gate, listening to the concerns of people coming to the king and pretending there is no-one to hear them, as well as embracing anyone who bows to him. Four years pass, and Absalom travels to Hebron, claiming to be fulfilling a vow, but in fact he hatches a plan to get the tribes of Israel to proclaim him king. The 200 guests who follow him do not know of his plan, and while he is at Hebron Absalom summons Ahitophel, David's counselor.
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David is told of the increasing support for Absalom and decides to flee Jerusalem. He takes with him his wives and concubines, with the exception of ten, and a number of Cerethites, Pelethites and Gittites, led by a general named Ittai, who comes with David only after insisting on it. Abiathar and another priest named Zadok, together with a number of Levites who are guarding the Ark, also come, but go back when David tells them to return the Ark to Jerusalem. The procession climbs the Mount of Olives, where he meets his confidant Hushai the Arkite, who he sends back to Jerusalem to act as a spy, seeking to disrupt Ahitophel's plans.
On the other side of the mountain, David meets Ziba, who brings donkeys and fruit as supplies. He claims that Mephibosheth is hoping to be restored to the throne of Saul in the chaos, and David grants Ziba Mephibosheth's estates. As the party approaches Bahurim, a Benjaminite named Shimei begins cursing and stoning David for the bloodshed he caused in the House of Saul. Abishai suggests executing him, but David considers that God has told Shibei to curse him and lets him carry on.
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Back in Jerusalem, Ahitophel and Hushai arrive at Absalom's court. Absalom is at first suspicious of Hushai's presence, but ultimately accepts him. Ahitophel suggests Absalom sleeps with David's concubines who he left to take care of the palace in order to entrench the division between David and Absalom, so Absalom pitches a tent on the palace roof and does this in the view of all the Israelites. Ahitophel then suggests launching a sneak attack on David with 12,000 men. Hushai points out that David and his men are fighters, and that they could defeat the men, reducing morale. He suggests Absalom form a much larger army and lead it into battle himself.
God has decided to frustrate Ahitophel's advice so that Absalom can be defeated, so Absalom follows Hushai's advice. Hushai then goes to Zadok and Abiathar and tells them to get word to David to cross the fords. Their sons, Ahimaaz and Jonathan, respectively, are staying at En Rogel, where they receive the message. Unfortunately, one of Absalom's spies sees them so they have to hide in a well in Bahurim. The well's owner's wife hides them and lies to Absalom's men that they have crossed the brook. After Absalom's men are gone, the pair make it to King David and he manages to cross the Jordan in time.
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David and Absalom meet at Mahanaim, and David's allies bring his army food, given his army is tired and exhausted after its time in the wilderness. David divides his army into thirds: one led by Joab, one led by Abishai and one led by Ittai. David intends to come out with his men, but his generals veto it. He decides to stay at the city, and instructs his generals to be gentle with Absalom. The battle is fought in the Wood of Ephraim. This proves to be a victory for David, in part because of the treacherous terrain. As Absalom meets David's men, he passes under a tree. His long hair gets caught in the tree and he is hanged. Joab gets word of this, finds him and plunges three javelins into his heart, killing him. Joab declares the battle over and buries Absalom. Absalom's monument is the pillar he built during his lifetime.
Ahimaaz and a Cushite run to tell David the news of his victory and his son's death. Ahimaaz declares the victory, but is not sure yet what the situation with Absalom is. The Cushite bears the same news, but also tells David that Absalom is dead. David begins to mourn, wishing he had died instead of Absalom. This prompts his men to start mourning as well, causing Joab to enter his tent in an attempt to talk sense into him. Joab points out that the battle has saved not only David's life, but the lives of his wives and concubines, and thus it is humiliating for the men to have to mourn for the enemy. David agrees to come out and encourage the men.
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Given the sudden change in situation, the elders of Israel begin to argue about what to do next. David convinces the elders of Judah to escort him back to Jerusalem. They are joined by Shimei, who apologises to David. Abishai once again calls for the death penalty, but once again David grants clemency. Mephibosheth also comes to David, and explains the earlier situation: he had wanted to come with David and had told Ziba to saddle his donkeys, but Ziba had betrayed and slandered him. David offers to allow him and Ziba to split the land, but Mephibosheth allows Ziba to take the lot in celebration of David's triumph.
David invites his host in Mahanaim, Barzillai, to return to Jerusalem with him, but Barzillai protests on the basis that he is now eighty years old and thus will gain no enjoyment from coming. He gives David his servant Kimham in his place, and David promises to look after him. A scuffle breaks out between the Judahites and the other Israelites about why they specifically got to escort the king home. Attempting to resolve the issue, a Benjaminite named Sheba son of Bichri launches a rebellion against David, which all the tribes except Judah back.
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Back in Jerusalem, David begins to sort out the issues that were caused by his absence. First, he puts the ten concubines who were left behind into a guarded house and gives them pensions but does not sleep with them, allowing them to live the rest of their lives as widows. He then begins to sort out a defence against Sheba. He tells Amasa, the general whom he wishes to replace Joab, to summon the Judahite troops and have them in Jerusalem within three days, something he fails at. David therefore tells Abishai to start pursuing Sheba to effectively put down his rebellion before it has begun.
Amasa meets Abishai and Joab at Gibeon. Amasa goes to meet Joab, but Joab's dagger falls out of his tunic, stabbing Amasa in the stomach, killing him. He is covered with a cloth and placed in a field, and the army continues pursuing Sheba. They meet him at Abel Beth Maakah, a stronghold of Sheba's rebellion, and begin to lay siege to it. A wise woman asks them why they want to destroy the city, and Joab responds they don't want to destroy it, but merely end Sheba's rebellion. The wise woman cuts off Sheba's head and throws it to Joab from the city walls, thus ending the siege.
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Supplementary information (21:1–24:25).
2 Samuel concludes with four chapters, chapters 21 to 24, that lie outside the chronological succession narrative of Saul and David, a narrative that will continue in The Book of Kings. Chapter 21 tells the story of a three-year long famine which takes place at the start of David's reign. God explains this is a punishment for Saul's genocide of the Gibeonites, a people group who are the remnants of the Amorites, whom Israel had promised to spare but Saul has massacred. David calls the Gibeonites and asks what he can do to make amends, hoping this will end the famine.
The Gibeonites ask for seven of Saul's descendants to kill, and David agrees. He spares Mephibosheth, but hands over Rizpah's sons Armoni and Mephibosheth and the five sons of Merab and Adriel. They are killed by the Gibeonites and their bodies are exposed at the start of the barley harvest. Rizpah protects the bodies, and David agrees to take the bones of Saul, Jonathan and those killed by the Gibeonites and bury them in the tomb of Kish in Zelah. This pleases God and the famine ends.
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Another war then occurs with the Philistines. In the first battle, Abishai kills Ishbi-benob, a Philistine who had sworn to kill David, which leads to David's army refusing to let him fight alongside them again for his own protection. The second battle takes place at Gob, and this time Sibbekai the Hushathite kills a Philistine named Saph. A third battle also takes place in Gob, where Elhanan, son of Jair kills Goliath. In the fourth battle, at Gath, Jonathan, son of Shimeah, kills a huge man with six fingers on each hand and six toes on each foot.
Chapter 22 is similar to Psalm 18, and is a song David sang when he was delivered from Saul.
Chapter 23 begins with David's last words, a subdued speech in which David expresses gladness at the goodness of his house. It then tells stories of a group of men identified as 'David's Mighty Warriors'. Josheb-Basshebeth, Eleazar, son of Dodai and Shammah, son of Agee the Hararite all single-handedly win battles against the Philistines. One day, while David and his men are hiding in the cave of Adullam, David becomes homesick and, hearing the Philistines have taken over Bethlehem, cries out desiring water from Bethlehem's well.
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These three men risk their lives to work their way through Philistine lines and bring water from the well back to David. David refuses to drink it and offers it to God because his warriors risked their lives for it. Abishai, we learn, achieved his high position by single-handedly killing three hundred men. Another warrior, Benaniah, son of Jehoiada, kills Moab's two mightiest warriors, a lion, and a huge Egyptian with his own spear. The chapter finishes by listing David's other mighty warriors, known as the Thirty.
Chapter 24 tells the story of more calamities on Israel. God is angry once again at Israel, so he instructs David to take a census. Joab has his reservations, but ultimately relents. When the results come in, David realises what he has done, and begs God for mercy. Gad the prophet offers David three choices of punishment: three years of famine, three months of pursuit by his enemies or three days of plague. David chooses the plague. 70,000 people die.
After three days the angel of death reaches Jerusalem, and is on the threshing floor of a man named Araunah the Jebusite, when God tells him to stop. David is horrified, arguing that it should be him and his family who are punished. Gad tells David to build an altar on the threshing floor of Araunah the Jebusite. Araunah offers to sell the land to David for free but David insists on paying. David pays fifty shekels of silver and builds the altar, stopping the plague.
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Composition.
Versions.
1 and 2 Samuel were originally (and, in most Jewish bibles, still are) a single book, but the first Greek translation, called the Septuagint and produced around the 2nd century BCE, divided it into two; this was adopted by the Latin translations used in the early Christian church of the West, and finally introduced into Jewish bibles around the early 16th century.
In imitation of the Septuagint what is now commonly known as 1 Samuel and 2 Samuel, are called by the Vulgate, 1 Kings and 2 Kings respectively. What are now commonly known as 1 Kings and 2 Kings would be 3 Kings and 4 Kings in Bibles dating from before 1516. It was in 1517 that use of the division we know today, used by Protestant Bibles and adopted by Catholics, began. Traditional Catholic and Orthodox Bibles still preserve the Septuagint name; for example, the Douay–Rheims Bible.
The Hebrew text that is used by Jews today, called the Masoretic Text, differs considerably from the Hebrew text that was the basis of the first Greek translation, and scholars are still working at finding the best solutions to the many problems this presents.
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Historical accuracy.
The Books of Samuel are considered to be based on both historical and legendary sources, primarily serving to fill the gap in Israelite history after the events described in Deuteronomy. According to Donald Redford, the Books of Samuel exhibit too many anachronisms to have been compiled in the 11th century BCE.
Authorship and date of composition.
According to passages 14b and 15a of the Bava Basra tractate of the Talmud, the book was written by Samuel up until 1 Samuel 25, which notes the death of Samuel, and the remainder by the prophets Gad and Nathan. Critical scholars from the 19th century onward have rejected this idea. However, even prior to this, the medieval Jewish commentator Isaac Abarbanel noted that the presence of anachronistic expressions (such as "to this day" and "in the past") indicated that there must have been a later editor such as Jeremiah or Ezra. Martin Noth in 1943 theorized that Samuel was composed by a single author as part of a history of Israel: the Deuteronomistic history (made up of Deuteronomy, Joshua, Judges, Samuel and Kings). Although Noth's belief that the entire history was composed by a single individual has been largely abandoned, his theory in its broad outline has been adopted by most scholars.
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The Deuteronomistic view is that an early version of the history was composed in the time of king Hezekiah (8th century BCE); the bulk of the first edition dates from his grandson Josiah at the end of the 7th century BCE, with further sections added during the Babylonian exile (6th century BCE) and the work was substantially complete . Further editing was apparently done even after then. For example, A. Graeme Auld, Professor of Hebrew Bible at the University of Edinburgh, contends that the silver quarter-shekel which Saul's servant offers to Samuel in 1 Samuel 9 "almost certainly fixes the date of this story in the Persian or Hellenistic period".
The 6th-century BCE authors and editors responsible for the bulk of the history drew on many earlier sources, including (but not limited to) an "ark narrative" (– and perhaps part of 2 Samuel 6), a "Saul cycle" (parts of 1 Samuel 9–11 and 13–14), the "history of David's rise" (1 Samuel 16:14–2 Samuel 5:10), and the "succession narrative" (2 Samuel 9–20 and 1 Kings 1–2). The oldest of these, the "ark narrative," may even predate the Davidic era.
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This view of late compilation for Samuel has faced serious scholarly opposition on the basis that evidence for the Deuteronimistic history is scant, and that Deuteronimistic advocates are not in consensus as to the origin and extent of the History. Secondly, the basic theological concerns identified with the Deuteronimistic school are tenets central to Hebrew theology in texts that are widely regarded as predating Josiah. Thirdly, there are notable differences in style and thematic emphasis between Deuteronomy and Samuel. Finally, there are widely acknowledged structural parallels between the Hittite suzerain treaty of the 2nd millennium BCE and the Book of Deuteronomy itself, far before the time of Josiah. The alternative view is that it is difficult to determine when the events of Samuel were recorded: "There are no particularly persuasive reasons to date the sources used by the compiler later than the early tenth century events themselves, and good reason to believe that contemporary records were kept (cf. 2 Sam. 20:24–25)."
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Sources.
The sources used to construct 1 and 2 Samuel are believed to include the following:
Manuscript sources.
Four of the Dead Sea Scrolls feature parts of the books of Samuel: 1QSam, found in Qumran Cave 1, contains parts of 2 Samuel; and 4QSama, 4QSamb and 4QSamc, all found in Qumran Cave 4. Collectively they are known as The Samuel Scroll and date from the 2nd and 1st centuries BCE.
The earliest complete surviving Hebrew copy of the books of Samuel is in the Aleppo Codex (10th century CE). The complete Greek text of Samuel is found in older manuscripts such as the 4th-century Codex Sinaiticus.
Themes.
The Book of Samuel is a theological evaluation of kingship in general and of dynastic kingship and David in particular. The main themes of the book are introduced in the opening poem (the "Song of Hannah"): (1) the sovereignty of Yahweh, God of Israel; (2) the reversal of human fortunes; and (3) kingship. These themes are played out in the stories of the three main characters, Samuel, Saul and David.
Samuel.
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Samuel answers the description of the "prophet like Moses" predicted in Deuteronomy 18:15–22: like Moses, he has direct contact with Yahweh, acts as a judge, and is a perfect leader who never makes mistakes. Samuel's successful defense of the Israelites against their enemies demonstrates that they have no need for a king (who will, moreover, introduce inequality), yet despite this the people demand a king. But the king they are given is Yahweh's gift, and Samuel explains that kingship can be a blessing rather than a curse if they remain faithful to their God. On the other hand, total destruction of both king and people will result if they turn to wickedness.
Saul.
Saul is the chosen one: tall, handsome and "goodly", a king appointed by Yahweh, and anointed by Samuel, Yahweh's prophet, and yet he is ultimately rejected. Saul has two faults which make him unfit for the office of king: carrying out a sacrifice in place of Samuel, and failing to exterminate the Amalekites, in accordance to God's commands, and trying to compensate by claiming that he reserved the surviving Amalekite livestock for sacrifice.
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David.
One of the main units within Samuel is the "History of David's Rise", the purpose of which is to justify David as the legitimate successor to Saul. The narrative stresses that he gained the throne lawfully, always respecting "the Lord's anointed" (i.e. Saul) and never taking any of his numerous chances to seize the throne by violence. As God's chosen king over Israel, David is also the son of God ("I will be a father to him, and he shall be a son to me..." – 2 Samuel 7:14). God enters into an eternal covenant (treaty) with David and his line, promising divine protection of the dynasty and of Jerusalem through all time.
2 Samuel 23 contains a prophetic statement described as the "last words of David" (verses 1–7) and details of the 37 "mighty men" who were David's chief warriors (verses 8–39). The Jerusalem Bible states that last words were attributed to David in the style of Jacob and Moses. Its editors note that "the text has suffered considerably and reconstructions are conjectural".
1 Kings 2:1-9 contains David's final words to Solomon, his son and successor as king.
External links.
Masoretic Text
Jewish translations
Christian translations
Related articles |
Book of Revelation
The Book of Revelation or Book of the Apocalypse is the final book of the New Testament (and therefore the final book of the Christian Bible). Written in Koine Greek, its title is derived from the first word of the text: , meaning 'unveiling' or 'revelation'. The Book of Revelation is the only apocalyptic book in the New Testament canon. It occupies a central place in Christian eschatology.
The author names himself as simply "John" in the text, but his precise identity remains a point of academic debate.
The book spans three literary genres: the epistolary, the apocalyptic, and the prophetic. It begins with John, on the island of Patmos in the Aegean Sea, addressing letters to the "Seven Churches of Asia" with exhortations from Christ. He then describes a series of prophetic and symbolic visions, including figures such as a Woman clothed with the sun with the moon under her feet and a crown of twelve stars, the Serpent, the Seven-Headed Dragon, and the Beast, which culminate in the Second Coming of Jesus.
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The sometimes obscure and extravagant imagery, with many Old Testament allusions and numeric symbolism, has allowed a wide variety of Christian interpretations.
Composition and setting.
Title, authorship, and date.
The book's most common English name is "[Book of] Revelation". It is also called "[Book of] the Apocalypse" (for example in the Catholic Church), "Revelation to John", or "Apocalypse of St. John". Abbreviations of these are "Rev." (traditional), "Rv" (shorter), or "Apoc."
These names come from the book's opening words, :
"Revelation" and "Apocalypse" are respectively a translation and an anglicisation of the original Koine Greek word , which can also mean "unveiling". In the original Greek, the word is singular, so the name "Revelations" sometimes found in English is often considered erroneous.
The author states in that he is on Patmos, and so he is conventionally called John of Patmos. He was a Jewish Christian prophet, probably belonging to a group of such prophets, and was accepted by the congregations to whom he addresses his letter. The New Testament canon has four other "Johannine works" ascribed to authors named John, and a tradition dating from Irenaeus ( AD) identifies John the Apostle as the author of all five. The modern consensus is that a Johannine community produced the Gospel of John and the three Johannine epistles, while John of Patmos wrote the Book of Revelation separately.
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The book is commonly dated to about AD 95, as suggested by clues in the visions pointing to the reign of the emperor Domitian. The beast with seven heads and the number 666 seem to allude directly to the emperor Nero (reigned AD 54–68), but this does not require that Revelation was written in the 60s, as there was a widespread belief in later decades that Nero would return.
Genre.
Revelation is an apocalyptic prophecy with an epistolary introduction addressed to seven churches in the Roman province of Asia, in what is now western Turkey. The seven cities where churches were located are close together, and the Island of Patmos is near the western coast of Turkey. The term "apocalypse" means the revealing of divine mysteries; John is to write down what is revealed (what he sees in his vision) and send it to the seven churches. The entire book constitutes the prophecy—the letters to the seven individual churches are introductions to the rest of the book, which is addressed to all seven. While the dominant genre is apocalyptic, the author sees himself as a Christian prophet: Revelation uses the word in various forms 21 times, more than any other New Testament book.
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Sources.
The predominant view is that Revelation alludes to the Old Testament, although it is difficult among scholars to agree on the exact number of allusions or the allusions themselves. Revelation rarely quotes directly from the Old Testament, yet almost every verse alludes to or echoes ideas of older scriptures. Over half of the references stem from Daniel, Ezekiel, Psalms, and Isaiah, with Daniel providing the largest number in proportion to length and Ezekiel standing out as the most influential. Because these references appear as allusions rather than as quotes, it is difficult to know whether the author used the Hebrew or the Greek version of the Hebrew scriptures, but he was often influenced by the Greek.
Setting.
Modern understanding has been that the Book of Revelation was written to comfort beleaguered Christians as they underwent persecution at the hands of an emperor. This is not the only interpretation, however; Domitian may not have been a despot imposing an imperial cult, and there may not have been any systematic empire-wide persecution of Christians in his time. Revelation may instead have been composed in the context of a conflict within the Christian community of Asia Minor over whether to engage with, or withdraw from, the far larger non-Christian community: Author Mark B. Stephens posed that the Revelation chastised those Christians who wanted to reach an accommodation with the Roman cult of empire. This is not to say that Christians in Roman Asia were not suffering due to withdrawal from and defiance of the wider Roman society, which imposed very real penalties; Revelation offered a victory over this reality by offering an apocalyptic hope. In the words of professor Adela Collins, "What ought to be was experienced as a present reality." There is also theological interpretation that the book mainly prophesies the end of Old Covenant order, the Jewish temple and religious economy.
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Canonical history.
Revelation was among the last books accepted into the Christian biblical canon, and to the present day some churches that derive from the Church of the East reject it. Eastern Christians became skeptical of the book as doubts concerning its authorship and unusual style were reinforced by aversion to its acceptance by Montanists and other groups considered to be heretical. This distrust of the Book of Revelation persisted in the East through the 15th century.
Dionysius (AD 248), bishop of Alexandria and disciple of Origen, wrote that the Book of Revelation could have been written by Cerinthus although he himself did not adopt the view that Cerinthus was the writer. He regarded the Apocalypse as the work of an inspired man but not of an Apostle (Eusebius, "Church History" VII.25).
Eusebius, in his "Church History" (), mentioned that the Apocalypse of John was accepted as a canonical book and rejected at the same time:
The Apocalypse of John is counted as both accepted (Kirsopp. Lake translation: "Recognized") and disputed, which has caused some confusion over what exactly Eusebius meant by doing so. The disputation can perhaps be attributed to Origen. Origen seems to have accepted it in his writings.
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Cyril of Jerusalem (AD 348) does not name it among the canonical books (Catechesis IV.33–36).
Athanasius (AD 367) in his "Letter 39", Augustine of Hippo () in his book "On Christian Doctrine" (Book II, Chapter 8), Tyrannius Rufinus () in his "Commentary on the Apostles' Creed", Pope Innocent I (AD 405) in a letter to the bishop of Toulouse and John of Damascus (about AD 730) in his work "An Exposition of the Orthodox Faith" (Book IV:7) listed "the Revelation of John the Evangelist" as a canonical book.
Synods.
The Council of Laodicea (AD 363) omits it as a canonical book.
The , which is a work written by an anonymous scholar between 519 and 553, contains a list of books of scripture presented as having been reckoned as canonical by the Council of Rome (AD 382). This list mentions it as a part of the New Testament canon.
The Synod of Hippo (in AD 393), followed by the Council of Carthage (397), the Council of Carthage (419), the Council of Florence (1442) and the Council of Trent (1546), classified it as a canonical book.
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The Apostolic Canons, approved by the Eastern Orthodox Council in Trullo in 692, but rejected by Pope Sergius I, omit it.
Protestant Reformation.
Doubts resurfaced during the 16th-century Protestant Reformation. Martin Luther called Revelation "neither apostolic nor prophetic" in the 1522 preface to his translation of the New Testament (he revised his position with a much more favorable assessment in 1530), Huldrych Zwingli labelled it "not a book of the Bible", and it was the only New Testament book on which John Calvin did not write a commentary. Revelation remains the only New Testament book not read in the Divine Liturgy of the Eastern Orthodox Church, though Catholic and Protestant liturgies include it.
Texts and manuscripts.
There are fewer manuscripts of Revelation than of any other part of the New Testament. As of 2020, in total, there are 310 manuscripts of Revelation. This number includes 7 papyri, 12 majuscules, and 291 minuscules. But, in fact, not all of them are available for research. Some of them have burned down, vanished, or been categorized wrongly. While it is not extant in the (4th century), it is extant in the other great uncial codices: the (4th century), the (5th century), and the (5th century). In addition, there are numerous papyri, especially and (both 3rd century); minuscules (8th to 10th century); and fragmentary quotations in the Church fathers of the 2nd to 5th centuries and the 6th-century Greek commentary on Revelation by Andreas.
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Structure and content.
Literary structure.
Divisions in the book seem to be marked by the repetition of key phrases, by the arrangement of subject matter into blocks, and associated with its Christological passages, such as invocations of seven. Nevertheless, there is a "complete lack of consensus" among scholars about the structure of Revelation. The following is therefore an outline of the book's contents rather than of its structure.
Symbolism.
Much use is made of significant numbers, especially the number seven, which represented perfection according to ancient numerology.
Outline.
Outline of the book of Revelation:
Interpretations.
Revelation has a wide variety of interpretations, ranging from the simple historical interpretation, to a prophetic view on what will happen in the future by way of God's will and the Woman's (traditionally believed to be the Virgin Mary) victory over Satan ("symbolic interpretation"), to different end time scenarios ("futurist interpretation"), to the views of critics who deny any spiritual value to Revelation at all, ascribing it to a human-inherited archetype.
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Liturgical.
Heavenly liturgy.
This interpretation draws out that John is seeing the liturgy of heaven: Lutheran historian Paul Westermeyer comments "It is a “revelation” about God’s goodness, mercy, and power over evil in a cosmic view, not a secret code for our calendars. Revelation sings a new song of proclamation, praise, and rejoicing by voices of multitudes gathered around a great supper of the Lamb, punctuated by other sounds."
Revelation mentions various objects of John's vision of the angelic liturgy: an altar, robes, candles, incense, manna, chalices, the sign of the cross, references to the Lamb and to Mary, etc.
Revelation sets an exemplar of the angelic liturgy which earthly liturgies should emulate, join and anticipate, in a view associated with Pseudo-Dionysius the Areopagite' Celestial Hierarchy. For Catholic theologian Joseph Ratzinger (later Pope Benedict XVI):
Paschal/eucharistic liturgy.
This interpretation, which has found expression among both Catholic and Protestant theologians, considers the liturgical worship, particularly the Easter rites, of early Christianity as background and context for understanding the Book of Revelation's structure and significance. For Marilyn Parry, "there is a large loose structure which focuses on the eucharistic liturgies of the early church."
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This perspective is explained in "The Paschal Liturgy and the Apocalypse" (new edition, 2004) by Massey H. Shepherd, an Episcopal scholar, and in Scott Hahn's "The Lamb's Supper: The Mass as Heaven on Earth" (1999), in which he states that Revelation in form is structured after creation, fall, judgment and redemption. Those who hold this view say that the Temple's destruction (AD 70) had a profound effect on the Jewish people, not only in Jerusalem but among the Greek-speaking Jews of the Mediterranean.
They believe the Book of Revelation provides insight into the early Eucharist, saying that it is the new Temple worship in the New Heaven and Earth. The idea of the Eucharist as a foretaste of the heavenly banquet is also explored by British Methodist Geoffrey Wainwright in his book "Eucharist and Eschatology" (Oxford University Press, 1980).
According to Pope Benedict XVI some of the images of Revelation should be understood in the context of the dramatic suffering and persecution of the churches of Asia in the 1st century. Accordingly, they argue, the Book of Revelation should not be read as an enigmatic warning, but as an encouraging vision of Christ's definitive victory over evil.
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This view builds from scholarly insights that identify various hymns or liturgical sequences in Revelation that are likely derived from, as well as informing, early church liturgy: Holy Holy Holy// (Rev 4:8,11), "Amen. Come, Lord Jesus!” followed by “The grace of our Lord Jesus Christ be with you all. Amen" (Rev 20:20), "Worthy is the Lamb" (Rev 5:9-13), and many others. Some of the hymns may have had an anti-imperial theology.
Oriental Orthodox.
In the Coptic Orthodox Church, Armenian Apostolic Church and Ethiopian Orthodox Tewahedo Church the whole Book of Revelation is read during Apocalypse Night after Good Friday. Biblically Ugo Vanni and other biblical scholars have argued that the Book of Revelation was written with the intention to be read entirely in one liturgical setting with dialogue-elements between the reader (singular) and the hearers (plural) based on Rev 1:3 and Rev 1:10. Beniamin Zakhary has recently shown that the structure of the reading the Book of Revelation within the Coptic rite of Apocalypse Night (this is the only biblical reading in the Coptic church with a dialogue in it, where the reader stops many times and the people respond; additionally the entire book is read in a liturgical setting that culminates with the Eucharist) shows great support for this biblical hypothesis, albeit with some notable difference.
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Additionally, the Book of Revelation permeates many liturgical prayers and iconography within the Coptic Church.
Eschatological.
Most Christian interpretations fall into one or more of the following categories:
Additionally, there are significant differences in interpretation of the thousand years (the "millennium") mentioned in Revelation 20:2.
Roman Catholic.
According to the United States Conference of Catholic Bishops the Book of Revelation contains an account of visions in symbolic and allegorical language borrowed extensively from the Old Testament. Symbolic descriptions are not to be taken as literal descriptions, nor is the symbolism meant to be pictured realistically.
Pope Benedict XVI taught that Revelation "should be understood against the backdrop of" the early church's persecutions and inner problems, that "the Lamb who is slain yet standing" symbolizes Jesus' paschal mystery and Jesus being the meaning of life, that the vision of the woman and child symbolizes both Mary and the Church, that the New Jerusalem symbolizes the Church in its glory on Judgment Day, and that the prayers in Revelation reflect 1st century Jewish-Christian liturgy and Jewish-Christian understanding of the heavenly liturgy.
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According to Catholic Answers, the author of Revelation identifies the beast as the Roman Empire, the dragon as Satan, and Babylon as Rome. The meaning is that Rome "cannot win. It will be completely overthrown, and the Church is sure to triumph. This prophecy is as it were the hub of the Apocalypse. Around it John gradually unfolds the plan God has for the future of his Church."
Eastern Orthodox.
Eastern Orthodoxy treats the text as simultaneously describing contemporaneous events (events occurring at the same time) and as prophecy of events to come, for which the contemporaneous events were a form of foreshadowing. It rejects attempts to determine, before the fact, if the events of Revelation are occurring by mapping them onto present-day events, taking to heart the Scriptural warning against those who proclaim "He is here!" prematurely. Instead, the book is seen as a warning to be spiritually and morally ready for the end times, whenever they may come ("as a thief in the night"), but they will come at the time of God's choosing, not something that can be precipitated nor trivially deduced by mortals.
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Book of Revelation is the only book of the New Testament that is not read during services by the Byzantine Rite Churches, although it is read in the Western Rite Orthodox Parishes, which are under the same bishops as the Byzantine Rite.
Seventh-day Adventist.
Similar to the early Protestants, Adventists maintain a historicist interpretation of the Bible's predictions of the apocalypse.
Seventh-day Adventists believe the Book of Revelation is especially relevant to believers in the days preceding the second coming of Jesus Christ. "The universal church is composed of all who truly believe in Christ, but in the last days, a time of widespread apostasy, a remnant has been called out to keep the commandments of God and the faith of Jesus." "Here is the patience of the saints; here are those who keep the commandments of God and the faith of Jesus." As participatory agents in the work of salvation for all humankind, "This remnant announces the arrival of the judgment hour, proclaims salvation through Christ, and heralds the approach of His second advent." The three angels of Revelation 14 represent the people who accept the light of God's messages and go forth as his agents to sound the warning throughout the length and breadth of the earth.
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Bahá'í Faith.
By reasoning analogous with Millerite historicism, Bahá'u'lláh's doctrine of progressive revelation, a modified historicist method of interpreting prophecy, is identified in the teachings of the Bahá'í Faith.
ʻAbdu'l-Bahá, the son and chosen successor of Bahá'u'lláh, has given some interpretations about the 11th and 12th chapters of Revelation in "Some Answered Questions". The 1,260 days spoken of in the forms: one thousand two hundred and sixty days, forty-two months, refers to the 1,260 years in the Islamic Calendar (AH 1260 or AD 1844). The "two witnesses" spoken of are Muhammad and Ali. The red Dragon spoken of in Revelation 12:3 – "And there appeared a great wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads" – are interpreted as symbolic of the seven provinces dominated by the Umayyads: Damascus, Persia, Arabia, Egypt, Africa, Andalusia, and Transoxania. The ten horns represent the ten names of the leaders of the Umayyad dynasty: Abu Sufyan, Muawiya, Yazid, Marwan, Abd al-Malik, Walid, Sulayman, Umar, Hisham, and Ibrahim. Some names were re-used, as in the case of Yazid II and Yazid III and the like, which were not counted for this interpretation.
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The Church of Jesus Christ of Latter-day Saints.
The Book of Mormon states that John the Apostle is the author of Revelation and that he was foreordained by God to write it.
Doctrine and Covenants, section 77, postulates answers to specific questions regarding the symbolism contained in the Book of Revelation. Topics include: the sea of glass, the four beasts and their appearance, the 24 elders, the book with seven seals, certain angels, the sealing of the 144,000, the little book eaten by John, and the two witnesses in Chapter 11.
Members of The Church of Jesus Christ of Latter-day Saints believe that the warning contained in Revelation 22:18–19 does not refer to the biblical canon as a whole. Rather, an open and ongoing dialogue between God and the modern-day Prophet and Apostles of the LDS faith constitute an open canon of scripture.
Esoteric.
Christian Gnostics are unlikely to be attracted to the teaching of Revelation because the doctrine of salvation through the sacrificed Lamb, which is central to Revelation, is repugnant to Gnostics. Christian Gnostics "believed in the Forgiveness of Sins, but in no vicarious sacrifice for sin ... they accepted Christ in the full realisation of the word; his life, not his death, was the keynote of their doctrine and their practice."
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James Morgan Pryse was an esoteric gnostic who saw Revelation as a western version of the Hindu theory of the Chakra. He began his work, "The purpose of this book is to show that the Apocalypse is a manual of spiritual development and not, as conventionally interpreted, a cryptic history or prophecy." Such diverse theories have failed to command widespread acceptance. However, Christopher Rowland argues: "there are always going to be loose threads which refuse to be woven into the fabric as a whole. The presence of the threads which stubbornly refuse to be incorporated into the neat tapestry of our world-view does not usually totally undermine that view."
Radical discipleship.
The radical discipleship interpretation asserts that the Book of Revelation is best understood as a handbook for radical discipleship; i.e. how to remain faithful to the spirit and teachings of Jesus and avoid simply assimilating to surrounding society. In this interpretation the primary agenda of the book is to expose as impostors the worldly powers that seek to oppose the ways of God and God's Kingdom. The chief temptation for Christians in the 1st century, and today, is to fail to hold fast to the non-violent teachings and example of Jesus and instead be lured into unquestioning adoption and assimilation of worldly, national or cultural values – imperialism, nationalism, and civil religion being the most dangerous and insidious.
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This perspective (closely related to liberation theology) draws on the approach of Bible scholars such as Ched Myers, William Stringfellow, Richard Horsley, Daniel Berrigan, Wes Howard-Brook, and Joerg Rieger. Various Christian anarchists, such as Jacques Ellul, have identified the state and political power as the Beast and the events described, being their doings and results, the aforementioned 'wrath'.
Aesthetic and literary.
Literary writers and theorists have contributed to a wide range of theories about the origins and purpose of the Book of Revelation. Some of these writers have no connection with established Christian faiths but, nevertheless, found in Revelation a source of inspiration. Revelation has been approached from Hindu philosophy and Jewish Midrash. Others have pointed to aspects of composition which have been ignored such as the similarities of prophetic inspiration to modern poetic inspiration, or the parallels with Greek drama. In recent years, theories have arisen which concentrate upon how readers and texts interact to create meaning and which are less interested in what the original author intended.
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Charles Cutler Torrey taught Semitic languages at Yale University. His lasting contribution has been to show how prophets, such as the scribe of Revelation, are much more meaningful when treated as poets first and foremost. He thought this was a point often lost sight of because most English bibles render everything in prose. Christopher R. North says of Torrey's earlier Isaiah theory, "Few scholars of any standing have accepted his theory." This is the general view of Torrey's theories. However, Christopher North goes on to cite Torrey on 20 major occasions and many more minor ones in the course of his book. So, Torrey must have had some influence and poetry is the key. Poetry was also the reason John never directly quoted the older prophets. Had he done so, he would have had to use their (Hebrew) poetry whereas he wanted to write his own. Torrey insisted Revelation had originally been written in Aramaic.
According to Torrey, "The Fourth Gospel was brought to Ephesus by a Christian fugitive from Palestine soon after the middle of the first century. It was written in Aramaic." Later, the Ephesians claimed this fugitive had actually been the beloved disciple himself. Subsequently, this John was banished by Nero and died on Patmos after writing Revelation. Torrey argued that until AD 80, when Christians were expelled from the synagogues, the Christian message was always first heard in the synagogue and, for cultural reasons, the evangelist would have spoken in Aramaic, else "he would have had no hearing". Torrey showed how the three major songs in Revelation (the new song, the song of Moses and the Lamb and the chorus at 19:6–8) each fall naturally into four regular metrical lines plus a coda. Other dramatic moments in Revelation, such as 6:16 where the terrified people cry out to be hidden, behave in a similar way. The surviving Greek translation was a literal translation that aimed to comply with the warning at Revelation 22:18 that the text must not be "corrupted" in any way.
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Christina Rossetti was a Victorian poet who believed the sensual excitement of the natural world found its meaningful purpose in death and in God. Her "The Face of the Deep" is a meditation upon the Apocalypse. In her view, what Revelation has to teach is patience. Patience is the closest to perfection the human condition allows. Her book, which is largely written in prose, frequently breaks into poetry or jubilation, much like Revelation itself. The relevance of John's visions belongs to Christians of all times as a continuous present meditation. Such matters are eternal and outside of normal human reckoning. "That winter which will be the death of Time has no promise of termination. Winter that returns not to spring ... – who can bear it?" She dealt deftly with the vengeful aspects of John's message. "A few are charged to do judgment; everyone without exception is charged to show mercy." Her conclusion is that Christians should see John as "representative of all his brethren" so they should "hope as he hoped, love as he loved".
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Recently, aesthetic and literary modes of interpretation have developed, which focus on Revelation as a work of art and imagination, viewing the imagery as symbolic depictions of timeless truths and the victory of good over evil. Elisabeth Schüssler Fiorenza wrote "Revelation: Vision of a Just World" from the viewpoint of rhetoric. Accordingly, Revelation's meaning is partially determined by the way John goes about saying things, partially by the context in which readers receive the message and partially by its appeal to something beyond logic.
Professor Schüssler Fiorenza believes that Revelation has particular relevance today as a liberating message to disadvantaged groups. John's book is a vision of a just world, not a vengeful threat of world-destruction. Her view that Revelation's message is not gender-based has caused dissent. She says humanity is to look behind the symbols rather than make a fetish out of them. In contrast, Tina Pippin states that John writes "horror literature" and "the misogyny which underlies the narrative is extreme."
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