(viii.). Centuries seem to separate these conceptions--the one
expressing the exuberant enthusiasm with which the monarchy was
initiated, the other--perhaps about Hosea's time (cf. Hosea viii.
4)--reflecting the melancholy experience of its essential
impotence.[2]
[Footnote 1: The Greek text of Samuel is often of great value. In 1
Sam. xiv. 18 it preserves the undoubtedly original reading, "bring
hither _the ephod_, for he carried the ephod that day before
Israel," instead of "Being hither the ark of God." and in _ v_.
41 the Greek version makes it clear that the Urim and Thummim were
the means employed to determine the lot.]
[Footnote 2: If other proof were wanted that the book is not an
original literary unit, it might be found in the occasional
interruption of the natural order. 2 Sam. xxi.-xxiv. is the most
extensive and obvious interruption. But 2 Sam. iii. 2-5 is also out
of place, it goes with v. 6-16. So I Sam. xviii. 10, 11, which is
really a duplication of xix, 9, 10 is psychologically inappropriate
at so early a stage.]

These considerations suggest that at any rate as far as 2 Samuel
viii.--for it is universally admitted that 2 Samuel ix.-xx. is
homogeneous--there are at least two sources, which some would
identify, though upon grounds that are not altogether convincing,
with the Jehovist and Elohist documents in the Hexateuch. One of
these sources is distinctly early and the other distinctly late, and
the early source contains much ancient and valuable material. Its
recognition of Samuel as a local seer willing to tell for a small
piece of money where stray asses have gone, its enthusiastic
attitude to the monarchy, its obvious delight in the splendid
presence and powers of Saul, its intimate knowledge of the ecstatic