Customer Reviews

The David Story: A Translation with Commentary of 1 and 2 Samuel

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The stories of Samuel, Saul, and David are high points of Biblical narrative, and Robert Alter's superb new translation with commentary is geared to make the slightest nuances of the richly woven stories available to the reader who must read them in English. Both translation and commentary are first-rate: The David Story alerts the reader to puns and plays on words in the Hebrew, while Alter's own interpretations are enriched by his use of insights by other fine scholar/critics such as Fokkelman, Polzin and Sternberg, along with the traditional rabbinic sources. (A gentleman as well as a scholar, Alter gives credit where it is due.)

The Book of Samuel comes down to us in a Hebrew text that is clearly faulty in spots, and it is also obvious that more than one author has been at work. Some scholars, like Kyle McCarter, editor of the Anchor Samuel, looking for documentary origins, emphasize the breaks in the text, the inconsistencies that suggest that different traditions have been incompletely harmonized with one another. In accordance with his views in "The Art of Biblical Narrative" and his practice in his translation of the book of Genesis, Alter plays down the "documents" approach and instead emphasizes the skill of the final redactor of Samuel who wove those disparate stories into a single skein.

For example, we are confronted by two disparate stories of how David comes to be introduced into Saul's court, first as a skilled musician in Saul's entourage and second as the shepherd boy from Bethlehem who comes from his flock and slays Goliath. Early in chapter 17, that harmonizer is at work when he tells us that "David would go back and forth from Saul's side to tend his father's flock in Bethlehem" (1 Sam 17:15).

For me the problem is that the work of the redactor seems inconsistent. By the end of the chapter, Saul seems not to know who David is, for he asks his general, "Whose son is the lad, Abner?" How can Saul not know his own musician? How can he not know the shepherd boy to whom he wanted to lend his armor? Alter argues that "for the ancient audience, and for the redactor, these contradictions would have been inconsequential in comparison with the advantage gained in providing a double perspective on David," and Alter compares this feature of Biblical narrative with the competing versions of Greek myths.

Alter may be right in this, but there may be a different sort of explanation here. Perhaps Saul is asking whose son David is, not because he does not recognize David, but because he now wants desparately to make David his OWN son. Saul has already been told by Samuel that no son of his will succeed to the throne of Israel. Recognizing in David his successor, with all the ambivalence one might expect, Saul is soon negotiating for David to become his son-in-law, offering him first Merab and then Michal from among his daughters. Even after they have become bitter enemies, Saul asks "Is this your voice, my son, David?" (1 Sam 24:17).

Alter is as good at seeing the forest as the individual trees, and keeps us aware of how the individual stories of Samuel, Saul and David repeat and echo each other. These narrative patterns include the way the sons of Eli, of Samuel, of Saul, and of David rebel against their fathers and betray their principles. All in all, The David Story is a genuine feast for the mind.

Having enjoyed Robert Alter's translation of Genesis I approached `The David Story' with keen anticipation. The same high standard is maintained - I had half-expected that there would be less to remark upon as these stories are so familiar. The vivid characters, their speech, the detail of their lives all seem to gain new life in this version.

Although I am no Hebraist it seems to me that part of Alter's success lies in the high view he takes of the ancient text and its integrity. He has little time for the deconstructionist cut-and-paste scholars who would see a committee, or a series of committees, as being capable of producing such a closely crafted and unified piece of literature - as if Shakespeare could be written by consensus. I break out in silent applause when Alter expresses his candid views on these theories. For example, on II Sam. 11&12: "Though analytic scholars have variously sought to break up break up these chapters into editorial frame, and Succession Narrative...emending patches of the text as they proceed, such efforts are best passed over in silence." He also gives good, consistent reasons for these statements, if not for all of his other opinions.

For those interested in the translation process itself, the footnotes give a fascinating over-the-shoulder view of his workings. He naturally relies heavily on the Masoretic text but explains his usage of the alternative sources - Dead Sea scroll, the Septuagint, Josephus, and even the Targums. As Samuel is in places a notoriously difficult (and imperfect) Hebrew text his explanations are very welcome. He also makes use of background detail such as the archeological discovery which supplied our understanding of the Hebrew word `pim'. This word occurs only once in the bible, and is found in Samuel. Its meaning of `two thirds of a shekel' was rediscovered when trading weights marked with this word were unearthed, a small but welcome advance.

The other part of Alter's success is that his grasp of style is as acute in English as it is in ancient Hebrew. He is at pains to transmit fast-paced Hebrew narrative as fast-paced English prose, and ensure that the poetry still sounds poetic. That said, the dialogue is my favourite feature, with the outstanding linguistic skills of king David giving him the star part. Altogether this adds up to a version which reads very well out loud: a great asset to preachers.

On the debit side, there are an alarming number of errors in the commentary and footnotes that evaded the proof-reader. Fortunately I could find none in the text itself. A small sample: `casual' for `causal' not once, but twice (p.xii and p.230), and misspelling of `Israel' (p.369).

Sadly Alter's viewpoint is secular and he knows nothing of revelation or spiritual experience. (Curiously this is an advantage when he is criticising the deconstructionists, who usually discount refutations from the Christian and Jewish believer on ideological grounds.) However, it is the fire in text that saves the translation from being a cold etymological exercise, and I for one hope for an Isaiah, or even a psalter from his pen next.

At the beginning of the book of Samuel, Hannah, the mother of Samuel, prays wordlessly. The priest, Eli, accuses her of being drunk. Professor Alter points out that the priest misunderstands the situation and that this is a theme that will recur throughout the story - characters misunderstanding the actions and motives of one another. I was knocked off my seat because I had read this passage many times before and had never appreciated that Eli just didn't get it! Later, Eli will be physically blind, but in this scene he is spiritually blind. From beginning to end, Professor Alter offers fascinating insights into the text. He analyzes it to bring out both specific detail and broad general themes. His explanation of the role of the redactor in putting together various sources to make a thematically cohesive story was new for me. There are multiple explanations about how David came to Saul's court which seem to be contradictory. But, if they are seen as illustrating different aspects of David's personality, then the contradictions no longer matter. Every page has interesting interpretations. I have mentioned just two examples of the sort of interpretation that occurs on every page of this book. As Alter points out, biblical Hebrew language is terse. Therefore every modern reader is able to project new ideas into the interstices of the language. This book is masterful at presenting new and plausible interpretations. I have read and reread this book. I recommend it to all, both those new to the story and to those who are familiar with it but want new insights.

Contemporary English used, with a fine sense of nuance. The woman to whom Saul goes in his final days, hoping for some assurance from the shade of Samuel, is here terms the "ghostwife" of Endor. That is a term that seems exactly right, once one has paused to contemplate it. And making us pause is itself the great service Alter does for us with this term.

Also, Alter's notes in chapter 8 of the first book bring out the anti-monarchical arguments, and the shifts from one to another within that text, from anti-iconography to pragmatism.

Most versions of the biblical text succeed either because of a superb translation or because of thought provoking commentary. David Alter gives the world one of those rare treatments that succeeds on both scores and provides a truly important addition to biblical scholarship.

Alter's analysis of the language can be a true bridge for those who want to know the text but do not speak Hebrew. By pointing out to the reader places where the language is unclear, he lets him or her make the choice of what the texts real meaning is. Only the Everett Fox translation is equal or superior.

As for commentary, Alter's literary critique of the text helps bring it to life and helps the reader understand how those in the period of redaction read the text.

Alter has already made many noteworthy contributions to biblical scholarship. With this work, he assures his place in the illustrious pantheon of important biblical scholars.

Robert Alter covers I Samuel, II Samuel, and the first part of I Kings. With these books, the historical span of the life of King David is covered.

Alter translates in such a way as to give us a better feel for the narrative that the original writers may have intended. Not only does he try to get the original words, but also the original tempo of the words that give it a lively effect. Throughout the text, he explains his choices when sources disagrees. Each choice is explained linguistically and in some instances, poetically. This was a definite plus!

Along with commentary on the translation, Alter explains how actions fit historically and geographically. He has definitely done his homework! Further, he explains some parts in modern analogy (a comparison to the mafia in a few instances), which really help the reader connect with the narrative.

I would highly recommend this book for people wanting a good translation and a better understanding of the story and details of King David.

This is the second book by Robert Alter that I have read--the other being his commentary on Genesis--and what I enjoy most is the way that he gets to the meaning of the STORY. His is not a religious point of view nor an anti-religious point of view. His point of view is one of getting to the meaning of the story as intended by the writer.

That having been said, this David Story is not about the David that you met in Sunday School when you were seven. Alter's commentary highlights the political character of David that might be missed when one reads the Bible on one's own. My view of David will never be the same. I will never read the Bible in the same way.

Thank you, Robert Alter.

I found this book to be a fascinating read. The author makes use of multiple texts, including the Qumran scrolls, to search for the most accurate translation. His commentary, much of which is admittedly speculative, sheds a great deal of light on passages that are otherwise obscure. Similarly, literary devices used by the Bible are pointed out and interpreted, revealing the information between the lines.

_The_David_Story_ by Professor Alter provides a nicely balanced translation and commentary for the books of Samuel. The background provided for textual difficulties and idiosyncratic terms from ancient Hebrew greatly facilitate a better understanding of one of the more popularly read historical portions of the scriptures. Alter sketches the major characters from the Masoretic and Septuagint texts: a manipulative and vindictive Samuel, an insecure and troubled Saul, a calculating and often ruthless David, a violent and vindictive Joab. The cross-referencing of texts helps distinguish the conflicting traditions after centuries of transcription and redaction. A reader might want to consult additional references on the neighboring Iron Age II peoples around the Israelite tribes, particularly the Philistines. I identified one minor geographic discrepancy in the notes on page 191 -- based on John Rogerson's _Atlas_of_the_Bible_, Beth-shan was five miles northeast of Mt Gilboa rather than eleven miles southwest, and Jabesh-gilead was about eight miles southeast of Beth-shan rather than twelve miles southeast. Otherwise, Alter's commentary on Samuel is a wonderful literary resource.

It's really a shame that Robert Altar has "only" translated Samuel I and II and the Five Books of Moses because once you read one of his translations with all of their glorious commentary, using another commentary on another book of the Bible feels sort of empty. I am terribly sad about finishing this book. It's amazingly readable; the footnotes are ample and very satisfying. If you want to read the Books of Samuel and gain an understanding of them and an appreciation for them, I can't imagine there is a better book for you to buy.

I would add that this book also approaches the story from what I guess you would call a literary-historical perspective. Hence, it doesn't really matter whether you are religious or not, or what your religion is. Alter will help you see the David story for what it is: one of the richest and best stories ever produced.