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사무엘상 [새번역] Book of 1 Samuel
초점 | 선택된 다윗 | |||||||
구분 | 사무엘 기름부음을 받음 | 이스라엘의 패배 | 사울을 택함 | 사울의 폐위 | 쫓기는 다윗 | 다윗의 긍휼 | 사울의 몰락 | |
본문 | 삼상 1-3장 | 삼상 4-8장 | 삼상 9-12장 | 삼상 13-15장 | 삼상 16-19장 | 삼상 20-23장 | 삼상 24-26장 | 삼상 27-31장 |
주제 | 과도기의 마지막 사사 | 사울 초대왕이 됨 | 선정된 다윗 왕 | |||||
장소 | ||||||||
시간 | 약 60년 |
(A) 사무엘 상 1.사사 사무엘 삼상1:1-7:17 1) 사무엘의 출생과 한나의 노래 삼상1:1-2:10 2) 사무엘의 어린 시절과 환상 삼상2:11-3:21 3) 엘리의 죽음 삼상4:1-22 4) 블레셋 땅에 있는 하나님의 법궤 삼상5:1-6:21 5) 하나님의 법궤가 돌아옴 삼상7:1-17 2.사울의 통치 삼상8:1-15:35 1) 이스라엘 민족이 왕을 요구함 삼상8:1-22 2) 사울이 왕으로 기름 부음을 받음 삼상9:1-10:27 3) 사울이 암몬을 이김 삼상11:1-15 4) 사무엘이 백성을 권고함 삼상12:1-25 5) 사울의 초기 통치와 불순종 삼상13:1-15:35 3.사울과 다윗 삼상16:1-31:13 1) 다윗이 왕으로 선택됨 삼상16:1-23 2) 다윗이 골리앗을 죽임 삼상17:1-58 3) 다윗이 사울의 시기를 받아 도망감 삼상18:1-20:42 4) 아히멜렉이 다윗을 돕다가 죽음 삼상21:1-22:23 5) 다윗이 사울을 해하지 않음 삼상23:1-24:22 6) 다윗이 나발을 살려줌 삼상25:1-44 7) 다윗이 사울을 다시 해하지 않음 삼상26:1-27:12 8) 신접 여인이 사무엘의 신을 불러올림 삼상28:1-25 9) 다윗이 아말렉을 이김 삼상29:1-30:30 10) 사울과 요나단의 죽음 삼상31:1-135. 내용 분해(소분류)
○삼상1:1 사무엘의 출생 삼상1:1 사무엘의 가문과 그 부모 삼상1:9 한나의 기도와 서약 삼상1:19 사무엘의 출생 삼상1:21 제단에 바치는 사무엘 ○삼상2:1 엘리의 두 아들 삼상2:1 한나의 기도 삼상2:12 엘리 두 아들의 죄악 삼상2:18 어린 사무엘의 사역 삼상2:22 엘리의 두 아들과 사무엘의 비교 삼상2:27 엘리 가문의 멸망 예언 ○삼상3:1 부르심을 받은 사무엘 삼상3:1 여호와께서 사무엘을 부르심 삼상3:10 엘리 가문의 멸망에 관한 계시 삼상3:15 엘리에게 전해 준 하나님의 계시 삼상3:19 하나님께 사무엘과 함께 하심 ○삼상4:1 엘리 집안의 멸망 삼상4:1 블레셋과의 전쟁 삼상4:5 홉니와 비느하스 죽음 삼상4:12 엘리의 죽음 삼상4:19 엘리 며느리의 난산과 죽음 ○삼상5:1 블레셋에 빼앗긴 언약궤 삼상5:1 하나님께서 다곤 신상을 굴복시킴 삼상5:6 불레셋 지방을 향한 재앙 ○삼상6:1 법궤가 이스라엘로 돌아옴 삼상6:1 의논하는 불레셋 사람들 삼상6:10 벱궤의 벧세메스 귀향 삼상6:17 블레셋 사람들의 속건 제물 삼상6:19 법궤를 들여다본 사람들의 환난 ○삼상7:1 회개하는 이스라엘 삼상7:1 사무엘의 경고와 이스라엘의 실향 삼상7:5 미스바의 회개와 블레셋 전투 삼상7:12 에벤에셀 ○삼상8:1 왕을 요구하는 이스라엘 삼상8:10 왕정 제도에 대한 사무엘의 경고 삼상8:19 백성의 요구와 하나님의 허락 ○삼상9:1 사울이 사무엘을 만남 삼상9:1 사울의 등장 삼상9:5 사무엘을 찾는 사울 삼상9:11 사무엘을 만나는 사울 삼상9:22 사무엘과 사울의 요담 ○삼상10:1 이스라엘의 초대 왕이 된 사울 삼상10:1 사울의 즉위 삼상10:9 새 마음을 받고 예언하는 사울 삼상10:14 숙부를 만나는 사울 삼상10:17 백성들에 의해 왕으로 선출됨 ○삼상11:1 암몬족속을 치다 삼상11:1 위기에 처한 길르앗 야베스 삼상11:12 사울이 왕으로 공인 받음 ○삼상12:1 사무엘의 마지막 설교 삼상12:1 사무엘의 양심 선언 삼상12:6 배은 망덕한 백성의 책망 삼상12:19 진심으로 여호와를 섬기라 ○삼상13:1 사울을 책망한 사무엘 삼상13:1 블레셋의 침공 삼상13:19 이스라엘의 빈약한 무장 ○삼상14:1 사울 왕의 교만 삼상14:1 요나단의 블레셋 공격 삼상14:16 사울의 출전과 승리 삼상14:24 사울의 서약과 요나단의 실수 삼상14:31 백성의 죄악 사울의 제단 건설 삼상14:36 요나단의 단죄와 백성의 변론 삼상14:47 사울의 전쟁 업적과 가족 ○삼상15:1 여호와께서 사울을 버리심 삼상15:1 사무엘을 통한 여호와의 명령 삼상15:4 사울과 백성의 불순종 삼상15:10 사울의 변명 삼상15:17 여호와의 책망 삼상15:24 사울의 고백과 사무엘의 예언 삼상15:32 아각의 죽음 및 사울의 이별 ○삼상16:1 다윗이 기름부음 받음 삼상16:14 사울에게 시중드는 다윗 삼상16:16 사울에게 소개되는 다윗 ○삼상17:1 다윗과 골리앗 삼상17:1 골리앗의 도전 삼상17:12 이새의 세 아들과 다윗 삼상17:17 골리앗의 도전에 분개하는 다윗 삼상17:31 출전하는 다윗 삼상17:41 골리앗의 패배 삼상17:49 골리앗의 죽음과 블레셋의 도주 삼상17:55 다윗 가문에 대한 사울의 질문 ○삼상18:1 다윗에 대한 사울의 질투 삼상18:1 요나단과 다윗의 언약 삼상18:6 다윗의 명성을 시기하는 사울 삼상18:17 사울의 딸과 결혼하는 다윗 ○삼상19:1 다윗을 죽이려는 사울 삼상19:1 다윗을 위한 요나단의 중재 삼상19:8 다윗을 죽이려는 사울 삼상19:18 다윗이 사무엘에게 보호받음 ○삼상20:1 다윗과 요나단의 맹세 삼상20:1 다윗을 요나단의 협조 삼상20:12 다윗을 향한 요나단의 맹세 삼상20:24 다윗을 위해 변명하는 요나단 삼상20:30 요나단을 죽이려는 사울 삼상20:35 다윗과 요나단의 작별 ○삼상21:1 다윗이 놉으로 도망감 ○삼상21:10 가드에서의 다윗 ○삼상22:1 놉의 제사장들을 살해한 사울 삼상22:1 아둘람 굴로 도망하는 다윗 삼상22:3 모압 미스베스로 간 다윗 삼상22:6 도엑이 아히멜렉을 고함 삼상22:11 놉을 진멸 시키는 사울 삼상22:20 아비아달이 다윗에게 도망침 ○삼상23:1 그일라성의 다윗 삼상23:1 다윗이 그일라를 구함 삼상23:6 그일라에서 십으로 피함 삼상23:15 요나단의 외로와 격려 삼상23:19 십 거민의 고발 삼상23:24 마온에서의 위기 모면 ○삼상24:1 다윗이 사울을 살려줌 삼상24:1 다윗이 사울의 생명을 보호함 삼상24:16 사울의 일시적 회개와 맹세 ○삼상25:1 다윗, 나발, 아비가일 삼상25:1 사무엘의 죽음 삼상25:2 나발에게 도움을 청함 삼상25:9 나발의 모욕에 격분한 다윗 삼상25:14 다윗을 달래는 아비가일의 호소 삼상25:36 나발의 죽음 삼상25:39 다윗과 아비가일의 결혼 삼상25:43 다윗의 아내들 ○삼상26:1 또다시 사울을 살려준 다윗 삼상26:1 또다시 다윗을 쫓는 사울 삼상26:6 사울을 다시 살려 준 다윗 삼상26:13 사울을 충고한 다윗 삼상26:21 자신의 잘못을 깨달은 사울 ○삼상27:1 블레셋에 망명중인 다윗 삼상27:1 가드로 도망한 다윗 삼상27:5 아기스로부터 시글락을 얻음 삼상27:8 이방인들을 진멸 하는 다윗 ○삼상28:1 이스라엘과 블레셋의 전쟁 삼상28:1 블레셋의 이스라엘 침략 계획 삼상28:3 낙담한 사울 삼상28:8 신접한 여인을 찾아간 사울 삼상28:15 패전을 예언하는 사무엘 삼상28:20 죽음의 예고를 듣고 실신한 사울 ○삼상29:1 블레셋의 방백들이 다윗을 불신함 삼상29:1 불레셋 방백들의 불신 삼상29:6 다윗의 철수 ○삼상30:1 다윗이 아말렉을 멸함 삼상30:1 시글락을 약탈한 아말렉 족속 삼상30:7 다윗의 추격 삼상30:16 노략 당한 것을 되찾음 삼상30:21 전리품을 분배하는 다윗 ○삼상31:1 사울 왕가의 몰락 삼상31:1 사울의 자살 삼상31:7 사울의 장례
1 and 2 Samuel are named after the person God used to establish monarchy in Israel. Samuel not only anointed both Saul and David, Israel’s first two kings, but he also gave definition to the new order of God’s rule over Israel. Samuel’s role as God’s representative in this period of Israel’s history is close to that of Moses (see Ps 99:6; Jer 15:1) since he, more than any other person, provided for covenant continuity in the transition from the rule of the judges to that of the monarchy.
1 and 2 Samuel were originally one book. It was divided into two parts by the translators of the Septuagint (the pre-Christian Greek translation of the OT)—a division subsequently followed by Jerome (in the Latin Vulgate, c. a.d. 400) and by modern versions. The title of the book has varied from time to time, having been designated “The First and Second Books of Kingdoms” (Septuagint), “First and Second Kings” (Vulgate) and “First and Second Samuel” (Hebrew tradition and most modern versions).
Many questions have arisen pertaining to the literary character, authorship and date of 1,2 Samuel. Certain features of the book suggest that it was compiled with the use of a number of originally independent sources, which the author may have incorporated into his own composition as much as possible in their original, unedited form.
Who the author was cannot be known since the book itself gives no indication of his identity. Whoever he was, he doubtless had access to records of the life and times of Samuel, Saul and David. Explicit reference in the book itself is made to only one such source (the Book of Jashar, 2Sa 1:18), but the writer of Chronicles refers to four others that pertain to this period (the book of the annals of King David, 1Ch 27:24; the records of Samuel the seer; the records of Nathan the prophet; the records of Gad the seer, 1Ch 29:29).
1 Samuel relates God’s establishment of a political system in Israel headed by a human king. Before the author describes this momentous change in the structure of the theocracy (God’s kingly rule over his people), he effectively depicts the complexity of its context. The following events provide both historical and theological background for the beginning of the monarchy:
1. The birth, youth and call of Samuel (chs. 1–3). In a book dealing for the most part with the reigns of Israel’s first two kings, Saul and David, it is significant that the author chose not to include a birth narrative of either of these men, but to describe the birth of their forerunner and anointer, the prophet Samuel. This in itself accentuates the importance the author attached to Samuel’s role in the events that follow. He seems to be saying in a subtle way that flesh and blood are to be subordinated to word and Spirit in the process of the establishment of kingship. For this reason chs. 1–3 should be viewed as integrally related to what follows, not as a more likely component of the book of Judges or as a loosely attached prefix to the rest of 1,2 Samuel. Kingship is given its birth and then nurtured by the prophetic word and work of the prophet Samuel. Moreover, the events of Samuel’s nativity thematically anticipate the story of God’s working that is narrated in the rest of the book.
2. The “ark narratives” (chs. 4–6). This section describes how the ark of God was captured by the Philistines and then, after God wreaked havoc on several Philistine cities, how it was returned to Israel. These narratives reveal the folly of Israel’s notion that possession of the ark automatically guaranteed victory over her enemies. They also display the awesome power of the Lord (Yahweh, the God of Israel) and his superiority over the Philistine god Dagon. The Philistines were forced to confess openly their helplessness against God’s power by their return of the ark to Israel. The entire ark episode performs a vital function in placing Israel’s subsequent sinful desire for a human king in proper perspective.
3. Samuel as a judge and deliverer (ch. 7). When Samuel called Israel to repentance and renewed dedication to the Lord, the Lord intervened mightily in Israel’s behalf and gave victory over the Philistines. This narrative reaffirms the authority of Samuel as a divinely ordained leader; at the same time it provides evidence of divine protection and blessing for God’s people when they place their confidence in the Lord and live in obedience to their covenant obligations.
All the material in chs. 1–7 serves as a necessary preface for the narratives of chs. 8–12, which describe the rise and establishment of kingship in Israel. The author has masterfully arranged the stories in chs. 8–12 in order to accentuate the serious theological conflict surrounding the historical events. In the study of these chapters, scholars have often noted the presence of a tension or ambivalence in the attitude toward the monarchy: On the one hand, Samuel is commanded by the Lord to give the people a king (8:7,9,22; 9:16–17; 10:24; 12:13); on the other hand, their request for a king is considered a sinful rejection of the Lord (8:7; 10:19; 12:12,17,19–20). These seemingly conflicting attitudes toward the monarchy must be understood in the context of Israel’s covenant relationship with the Lord.
Moses had anticipated Israel’s desire for a human king (Dt 17:14–20), but Israelite kingship was to be compatible with the continued rule of the Lord over his people as their Great King. Instead, when the elders asked Samuel to give them a king (8:5,19–20), they rejected the Lord’s kingship over them. Their desire was for a king such as the nations around them had—to lead them in battle and give them a sense of national security and unity. The request for a king constituted a denial of their covenant relationship to the Lord, who was their King. Moreover, the Lord not only had promised to be their protector but had also repeatedly demonstrated his power in their behalf, most recently in the ark narratives (chs. 4–6), as well as in the great victory won over the Philistines under the leadership of Samuel (ch. 7).
Nevertheless the Lord instructed Samuel to give the people a king. By divine appointment Saul was brought into contact with Samuel, and Samuel was directed to anoint him privately as king (9:1—10:16). Subsequently, Samuel gathered the people at Mizpah, where, after again admonishing them concerning their sin in desiring a king (10:18–19), he presided over the selection of a king by lot. The lot fell on Saul and publicly designated him as the one whom God had chosen (10:24). Saul did not immediately assume his royal office, but returned home to work his fields (11:5,7). When the inhabitants of Jabesh Gilead were threatened by Nahash the Ammonite, Saul rose to the challenge, gathered an army and led Israel to victory in battle. His success placed a final seal of divine approval on Saul’s selection to be king (cf. 10:24; 11:12–13) and occasioned the inauguration of his reign at Gilgal (11:14—12:25).
The question that still needed resolution, then, was not so much whether Israel should have a king (it was clearly the Lord’s will to give them a king), but rather how they could maintain their covenant with God (i.e., preserve the theocracy) now that they had a human king. The problem was resolved when Samuel called the people to repentance and renewal of their allegiance to the Lord on the very occasion of the inauguration of Saul as king (see note on 10:25). By establishing kingship in the context of covenant renewal, Samuel placed the monarchy in Israel on a radically different footing from that in surrounding nations. The king in Israel was not to be autonomous in his authority and power; rather, he was to be subject to the law of the Lord and the word of the prophet (10:25;12:23). This was to be true not only for Saul but also for all the kings who would occupy the throne in Israel in the future. The king was to be an instrument of the Lord’s rule over his people, and the people as well as the king were to continue to recognize the Lord as their ultimate Sovereign (12:14–15).
Saul soon demonstrated that he was unwilling to submit to the requirements of his theocratic office (chs. 13–15). When he disobeyed the instructions of the prophet Samuel in preparation for battle against the Philistines (13:13), and when he refused to totally destroy the Amalekites as he had been commanded to do by the word of the Lord through Samuel (ch. 15), he ceased to be an instrument of the Lord’s rule over his people. These abrogations of the requirements of his theocratic office led to his rejection as king (15:23).
The remainder of 1 Samuel (chs. 16–31) depicts the Lord’s choice of David to be Saul’s successor, and then describes the long road by which David is prepared for accession to the throne. Although Saul’s rule became increasingly antitheocratic in nature, David refused to usurp the throne by forceful means but left his accession to office in the Lord’s hands. Eventually Saul was wounded in a battle with the Philistines and, fearing capture, took his own life. Three of Saul’s sons, including David’s loyal friend Jonathan, were killed in the same battle (ch. 31).
Even though the narratives of 1,2 Samuel contain some statements of chronological import (see, e.g., 1Sa 6:1; 7:2; 8:1,5; 13:1; 25:1;2Sa 2:10–11; 5:4–5; 14:28; 15:7), the data are insufficient to establish a precise chronology for the major events of this period of Israel’s history. Except for the dates of David’s birth and the duration of his reign, which are quite firm (see 2Sa 5:4–5), most other dates can only be approximated. The textual problem with the chronological data on the age of Saul when he became king and the length of his reign (see NIV text notes on 1Sa 13:1) contributes to uncertainty concerning the precise time of his birth and the beginning of his reign. No information is given concerning the time of Samuel’s birth (1Sa 1:20) or death (25:1). His lifetime probably overlapped that of Samson and that of Obed, son of Ruth and Boaz and grandfather of David. It is indicated that he was well along in years when the elders of Israel asked him to give them a king (see 8:1,5). One other factor contributing to chronological uncertainty is that the author has not always arranged his material in strict chronological sequence. It seems clear, e.g., that 2Sa 7 is to be placed chronologically after David’s conquests described in 2Sa 8:1–14 (see notes on 2Sa 7:1; 8:1). The story of the famine sent by God on Israel during the reign of David because of Saul’s violation of a treaty with the Gibeonites is found in 2Sa 21:1–14, though chronologically it occurred prior to the time of Absalom’s rebellion recorded in 2Sa 15–18 (see further the notes on 2Sa 21:1–14). The following dates, however, provide an approximate chronological framework for the times of Samuel, Saul and David.
1105 b.c. | Birth of Samuel (1Sa 1:20) |
1080 | Birth of Saul |
1050 | Saul anointed to be king (1Sa 10:1) |
1040 | Birth of David |
1025 | David anointed to be Saul’s successor (1Sa 16:1–13) |
1010 | Death of Saul and beginning of David’s reign over Judah in Hebron (1Sa 31:4–6; 2Sa 2:1,4,11) |
1003 | Beginning of David’s reign over all Israel and capture of Jerusalem (2Sa 5) |
997–992 | David’s wars (2Sa 8:1–14) |
991 | Birth of Solomon (2Sa 12:24) |
980 | David’s census (2Sa 24:1–9) |
970 | End of David’s reign (2Sa 5:4–5; 1Ki 2:10–11) |
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