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This article evaluates the historicity of 1 Sam 7:2-17 in light of renewed analysis of the archaeological remains from Tell en-Nasbeh, other Iron Age I sites in the region of Benjamin, broader literary considerations in 1 Sam 1-10, and the geography of the Central Hill Country. In so doing, a case is made that there is far more going on in vv. 6-7 than what appears to be a miscommunication between the Israelites, who have gathered at the site of Mizpah, and the Philistines, who send troops against the Israelites. A historical reconstruction that considers the narrative form of 1 Sam 7:2-17 and the archaeological remains is offered, as is a new proposal for the identification of the site of Gibeath-elohim. [ABSTRACT FROM AUTHOR]

The biblical portrayal of the Philistines is largely negative. Their military exploits, depicted extensively in the books of Judges and 1 Samuel—coupled with their religion, unaccustomed to the Israelite cult—have led several commentators to label them a prototypical "other." To put it memorably, the Philistines are what Israel should not be. I attempt to nuance somewhat this overtly negative characterization of the Philistines by focusing on one incident in 1 Sam 6: the Philistines' returning of the ark, accompanied with a peculiar offering of objects made of gold. I compare this ritual to the sacrificial actions of Eli's sons in 1 Sam 2-4 to argue that, at least in 1 Sam 6, and with respect to what lies at the heart of Israel's cult—the approach of the inscrutable and holy deity—the Israelites should be more like the Philistines. [ABSTRACT FROM AUTHOR]

The French Egyptologist Emmanuel de Rougé termed the sea-borne foreign invaders who invaded Egypt during the late Bronze Age on the basis of the Great Karnak inscription, "peuples de la mer" or Sea Peoples. Recently however, specialists, in the absence of more direct evidence of the use of this term in antiquity, have called into question its historical provenance and have even declared it a "modern term". Ancient Jewish writings, by contrast, refer to several Peoples of the Sea which notably include the Philistines. Moreover, close examination of the orthography of biblical ethnonyms in the context of migratory sea passages in both the Masoretic text and the Septuagint demonstrates the existence of a previously undescribed productive genitive sea-borne indicator within the very fabric of the biblical text. [ABSTRACT FROM AUTHOR]

The superscription of the book of Zephaniah places the composition in the 7th century BCE, during the reign of King Josiah of Judah. While some scholars support a monarchic date for composition on the grounds of geopolitical details, others have accepted the book as a post-monarchic composition, in which geopolitical details are merely functions of literary techniques. Critical in the discussions of date and historicity are the oracles found in the book's second chapter. This essay examines the introductory poem found in Zeph 2:4 and argues that the oracle is representative of 7th century Judean sentiments toward the city of Ekron because of a specific pun, which should be read in light of the city's impressive olive oil industry dating to the 7th century BCE. [ABSTRACT FROM AUTHOR]

The biblical presentation of David's ostensible willingness to fight on the side of the Philistines against Israel (1 Sam. xxvii-xxix) is examined. Through a literary analysis it is shown that David is not depicted as intending to betray Saul and Israel. On the contrary, the narrator provides many hints that the Philistine commanders' assessment of David is correct and that had he not been sent away he would have fought against the Philistines and for Israel. His dismissal, instigated by the Philistine commanders, is compatible with the divine plan for Israel's defeat, the destruction of the House of Saul, and David's succeeding Saul on the throne of Israel (1 Sam. xxviii 16-19). [ABSTRACT FROM AUTHOR]

Discusses the historical context and interpretation of the cities of Calneh, Hamath, and Gath in Amos VI 2. Questions raised in the passage; Points of argument regarding the identification of the biblical Gath of the Philistine; Critical points raised by the excavation conducted on the eastern side of the trench in Israel; Possibilities for the identification of the responsible party.