Also known as מוקדם שהוא מאוחר בענין, “phrases written out of order,” Rabbi Eliezer’s 31st principle of exegesis helps solve interpretive difficulties, such as: Does Samuel really sleep in the Tabernacle next to the ark? Why is Lot’s property referred to as “Abraham’s nephew”? What does it mean that Pharaoh’s daughter washes on the Nile?
Samuel must piece together YHWH’s intention to anoint David. Elisha’s plan to save a widow and her sons unfolds in fits and starts.
Saul’s failure to see and be seen when the Bible first introduces him signals his dismal prospects for a successful reign. Afraid of his soldiers, Saul listens to the wrong voices instead of YHWH.
The book of Samuel opens with the patriarch Elkanah’s annual pilgrimage to Shiloh, but it is his barren wife, Hannah, who emerges as the key figure in the story. Through her clever negotiations with God for a son, Hannah finds a way to transcend the bounds of her role as wife and mother and carve out an honorable niche for herself in the Israelites’ sacred chronicles.
Like many prophets, a nazirite once characterized holy people living on the periphery of society, with wild flowing hair to mark their separate status. Some were divine messengers, like the prophets Elijah and Samuel. Others were warriors, like Samson, a wild-man warrior reminiscent of the Sumerian hero Enkidu. The priestly legislation neutralizes the nazir, making the hair itself the focus.
Deuteronomy envisions a king constantly reading torah and limiting his wealth and resources. Is this how kings are described in the rest of the Bible? What was kingship like in the ancient Near East?
The Torah describes the Levites as a landless Israelite tribe who inherited their position by responding to Moses’ call to take vengeance against sinning Israelites. This account masks a more complicated historical process.
Channah and Elkanah’s yearly feast resembles a Mesopotamian fertility ritual; when year after year God doesn’t respond, Channah turns to God directly and enters the Tabernacle.