'The Koren Tanakh of the Land of Israel': Groundbreaking way to explore the Book of Samuel - review

The Koren Tanakh of the Land of Israel: Samuel presents a novel way to engage with the biblical Book of Samuel, treating its geographical details not as mere background but as integral components of the narrative. The publication highlights a verse naming two rocks, Botzetz and Seneh, near a Philistine garrison. It suggests these names, possibly implying slipperiness and thorns, indicate a treacherous pass that likely claimed lives, a detail vividly illustrated with an aerial photograph of the Wadi Suwenit cliffs.

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A volume that restores the terrain is not illustrating Samuel. It is recovering one of Samuel’s own dimensions.

This volume focuses on Samuel, considered the hinge of the biblical story and its most novelistic book. It chronicles the transformation of a tribal confederation into a kingdom, the rise of prophecy to hold the throne accountable, the tragic downfall of King Saul, and the complex life of David, fugitive, poet, warlord, king, and father. The book emphasizes that these events unfolded not in an abstract realm but on specific terrain, where geographical features like defensible ascents and enduring cities played crucial roles.

Designed for browsing, each page features the fully vocalized Hebrew text alongside a new English translation by Sara Daniel. The text is surrounded by concise articles signed by experts in various disciplines, including archaeology, geography, language, surrounding civilizations, and Halacha. For instance, the introduction to the Philistines is penned by the archaeologist who led excavations at their royal city of Gat for 25 years. The book also includes an illustrated manual, "How to read this book," to guide users through its unique apparatus.

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The editors say plainly that the book is built for browsing.

One example of the book's depth is its exploration of the aftermath of the David and Bathsheba affair. While the text states Solomon was named by his father, David, the reading tradition suggests his mother, Bathsheba, did the naming. Both the Leningrad and Aleppo codices preserve this dual reading, offering a nuanced perspective on the event.

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Who named him?