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A Hypertextual Commentary


Bartosz Adamczewski

The book demonstrates that the books of Samuel–Kings, taken together, are a result of one, highly creative, hypertextual reworking of the book of Deuteronomy. This detailed reworking consists of almost 2000 strictly sequentially organized, conceptual, and at times, also linguistic correspondences between Samuel–Kings and Deuteronomy. The strictly sequential, hypertextual dependence on Deuteronomy explains numerous surprising features of Samuel–Kings. The critical analysis of Samuel–Kings as a coherently composed Judaean hypertextual work disproves the hypothesis of the existence of the Deuteronomistic history and its variants. It also sheds entirely new light on the question of the origin of the so-called Enneateuch Genesis–Kings.

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Chapter 1. First Samuel as a sequential hypertextual reworking of Deut 1–7


The contents of the first book of Samuel sequentially, in a hypertextual way illustrate the contents of Deuteronomy 1–7.

The opening section 1 Sam 1 sequentially illustrates the main ideas of the corresponding opening section Deut 1:1–11.

The opening idea of there being one man (1 Sam 1:1a) illustrates the opening Deuteronomic idea of one man, Moses, speaking to all Israel (Deut 1:1ab). The particular motif of there being one man from a certain region (ויהי איש אחד מ*: 1 Sam 1:1) was borrowed from Judg 13:2.1

The subsequent, otherwise unknown toponymic Ramathaim, referring to ‘two hights’ (1 Sam 1:1a),2 illustrates the subsequent Deuteronomic topographical references to the region beyond the Jordan and the wilderness (Deut 1:1b).

The subsequent idea of the man being from the otherwise unknown Zuphim (צופים), in the following context related to Zuph (צוף: 1 Sam 1:1ab),3 conceptually and partly linguistically illustrates the subsequent Deuteronomic idea of Moses being opposite Suph (סוף: Deut 1:1b).

The subsequent idea of (a) the man having two wives, the name of one wife being Hannah, related to grace,4 and (b) the name of the second wife, having several children, being Peninnah, related to precious pearls of corals (1 Sam 1:2),5 sequentially illustrates the subsequent Deuteronomic idea of (a) Moses ←31 | 32→being between one place, namely Paran, related to Yahweh’s shining theophany (cf. Deut 33:2; Hab 3:3), and (b)...

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