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The ark endures not as physical artifact, but as cultural memory and verbal icon embedded in the textual icon of the Bible. This article examines the ark narrative (1 Sam. 4–6) in its various contexts, including its biblical and ancient Near Eastern ones, and posits icons as a profitable heuristic device. I present the ways that the ark and its story respond to ancient Near Eastern tropes and suggest that the reason for the ark's capture lies in the characters' failure to communicate with and obey the deity. My primary contribution lies in reading the narrative alongside its sequel, 1 Samuel 7, which recontextualizes the story by displaying divine power without the ark and retrojecting a Deuteronomistic rationale for the Israelite loss. I also consider its (post-)exilic reception and place it alongside Priestly and Deuteronomic presentations of the ark, which differ in detail but share a common goal, especially when read as part of a single sacred document. [ABSTRACT FROM AUTHOR]

The Tribe of Dan has always appeared to biblical scholars and archaeologists as something of an enigma. For decades, certain scholars, beginning with Yigael Yadin, have proposed a connection between the Denyen/Danaoi Sea People and the Danites of Ancient Israel, arguing that the former became the latter and were adopted into Israel at a later date than the other 11 tribes. Focusing on recent archaeological excavations at Tel Dan and the connections between Samson and Hercules, with special attention specifically given to Dan's traditional paired imagery with serpents, this study seeks to present a coherent case for the possibility that Yadin's theory may soon carry weight. [ABSTRACT FROM AUTHOR]

Of all the characters of the book of Judges none has more in common with the David of the socalled 'History of David's Rise' than Samson. A careful comparison of Judg. 13.1-16.3 with 1 Sam. 16-23 reveals numerous similarities between the two figures, including the way their slaying of lions presages their most striking acts, and the way in which Yahweh and Saul, respectively, use the prospect of marriage to manipulate them to attack Philistines. We also find parallels in their calls, relationship to the rûahḥ YHWH, relationship to family, and use of wisdom. These extensive similarities naturally lead us to consider the differences which may explain Samson's failure and David's success. David is a leader, while Samson acts solo; David is beloved while not loving anyone, while Samson loves without being loved himself. These observations support deuteronomistic ideology highlighting leaders and leadership, and devaluing human love for other humans. [ABSTRACT FROM AUTHOR]

This article reconsiders 1 Samuel 13—15 and the negative characterization of Saul that has been perpetuated by subsequent interpreters. It considers the story of Saul’s reign in light of the account of the call for a king in 1 Samuel 8, where a narrative contrast is established between obedience to the people and obedience to God and where the subordination of the people to their king is prophesied. This article shows that a key element of 1 Samuel 13—15 is Saul’s preference for the will of the people and concludes that the fact that this contradicts the prophesied image of kingship in 1 Samuel 8 enables a more positive interpretation of Saul and his reign. Rather than a king who makes servants of his people, we encounter a king anxious to serve them. [ABSTRACT FROM PUBLISHER]

In the light of recent archaeological finds from Iron Age Philistia and comparative evidence from Aegean and ancient Near Eastern cults, a new interpretation is suggested for the term 'opalim (םילפע), mentioned in the 'ark narrative' (e.g. 1 Sam. 5.6; 6.5). Although most often interpreted as relating to 'haemorrhoids' or the bubonic plague, it is suggested that this, in fact, is a term referring to an affliction of the Philistines' membra virile. [ABSTRACT FROM AUTHOR]

Examining the semiotic patterns of the story of Saul's anointing in 1 Sam. 9.1-10.16, this article demonstrates that this narrative follows the conventions of 'action fiction' genres. By providing multiple enigmatic details, whose import becomes clear only in ch. 13, the narrative keeps the audience in suspense and thus not only entertains it but also draws its attention to the fact that Israel's first king was inaugurated clandestinely, under Philistine military occupation. This interpretation affirms the literary integrity of I Sam. 9-12 and identifies it (together with chs. 13-15 and in contradistinction to ch. 8) as a Deuteronomistic contribution. [ABSTRACT FROM AUTHOR]

Samson stands between the columns of the Temple of Dagon. Samson addresses God and asks for help. Samson grips the pillars of temple powerfully, then he pulls down the temple on himself and on all the Philistines, and the narrator adds proudly: 'So the dead which he slew at his death were more than they which he slew in his life' (Judg. 16:30). Samson's death is accompanied by a heroic act. Samson is not the only biblical hero who is led to choose death. When one compares the deeds of Abimelech, Ahitophel, Zimri and Saul who took their own lives, and their last moments, one finds that Samson's death is unique. [ABSTRACT FROM AUTHOR]

Examines Biblical references to the Philistines. Presence of Aegean mercenaries in Philistia; Major avenue through which Greek ideas penetrated into Judah and Judahite texts; Biblical description of the Philistine political system.

Presents information on Canaanites and Philistines. What the Mycenaean pottery made at Ashdod suggests; Speculation about the Palestinian aggressors against Egypt during the reign of Rameses III; Discussion on the Canaanite and Philistine name.