Title: 8' Succession Narrative or Court Narrative: 2 Sam 920 1 Kgs 12
18. Succession Narrative or Court Narrative 2 Sam
9-20 1 Kgs 1-2
- BOT694 Exegesis of 1 2 Samuel
21. Date of Composition
- "Rost dated the Succession Narrative to the early
period of Solomon's kingship. Those scholars who
have found evidence of subsequent editing by the
Deuteronomist or others may date the finished
document later." Forshey, "Court Narrative,"
ABD, I, 1178 - "The date of the work must be placed during the
reign of Solomon. The dissolution of the personal
union after Solomon's death is nowhere hinted at.
We must probably assign a date to the SN during
the early part of Solomon's reign when Solomon
was in particular need of support. However since
the testament of David refers to the execution of
Shimei (1 Kgs 2.8f.), the elapse of the first
three years of Solomon's reign is presupposed if
we can trust the information given in 1 Kgs 2.39.
Besides, if the prophecy of Nathan in its
original form actually made up the opening of the
work, this could be another indication of the
post quem, namely if this
31. Date of Composition
- original form of the prophecy contained the
allusion to the building of the temple which is
now found in 2 Sam 7.13 The building of the
temple was begun in the fourth year of Solomon's
reign (1 Kgs 6.1)." Mettinger, King and Messiah,
31 - Gunn argues for a late date from (1) 12.20
mentions David going into the "House of YHWH"!
(2) DtrH hand puts it to the late 7th or early
6th.(3) 13.8 uses the phrase "in olden days from
of old" in referring to Tamar's tunic of the
royal family. (4) 18.18 conflicts with 14.27 by
not knowing if Absalom had son/s or not. (5)
Narrator's use of "Judah" "Israel" seems to be
inconsistent. (6) story-telling style implies at
least that a few generations have elapsed. Gunn,
The Story of King David, 32-33
42. Limits of the Text
- Basically 2 Sam 9-20, 1 Kgs 1-2
- Smaller units
- 10.1-11.1 12.26-31 The Ammonite War framework
to the David/Bathsheba incident - David and Bathsheba story 11.2-12.25
- Absalom's Revolt chapters 13-19
- Adonijah's Revolt 1 Kgs 1
53. Purpose
- Court Apologetics
- "The aim is to justify and uphold the claims of
Solomon himself, not primarily the Davidic
dynasty. The leitmotif of the work is expressed
in the words "who shall sit on the throne?" (1
Kgs 1.20, 27). The purpose of the narrator is to
relate how it came to pass that David was
succeeded by Solomon and to defend Solomon with
regard to the most incriminating of the political
executions during his first years." Mettinger,
King and Messiah, 31 - Is the issue Who will sit on the throne of
David? Succession Narrative or Why was it
Solomon who succeeded David on the throne? Court
apology
63. Purpose
- Theological Mixture
- The Lord's working out of history 2 Sam 11.27
12.1, 15, 24f. 17.14 - God's Providence functions in the realm of human
freewill a) God's ways are hidden b) God's ways
seen in our real life experiences. Gerhard von
Rad has provided one of the most penetrating
analyses of this material. He observed that the
hiddenness of Gods action in the narrative
embodies a bold experiment in the portrayal of
human reality. This is not to say that the
theological dimension is presented in intensely
cunning and artistic ways. Brueggemann,
Interpretation 1 and 2 Samuel, 266
74. History of Research
- 4.1 Rost and his The Succession to the Throne of
David - "Modern scholarly discussion of the traditions in
the book of 2 Samuel has been shaped primarily by
Leonhard Rost's epochal study..., which appeared
in 1926. Rost isolated the materials of 2 Samuel
6.16 and 20ff. 7.11b and 16 9.1-10.5
(10.6-11.1) 11.2-12.7a 12.13-25 (26-31)
13.1-14.24 14.28-18.17 18/19-20.22 1 Kgs
1.1-21 2.5-10 2.12-27a and 2.28-46 as a single
literary unit dominated by the thematic problem
of the succession to the throne of David. Rost's
study has been the touchstone for most subsequent
investigation of these traditions and the basis
for treating them as a discrete literary unit
within the Deuteronomistic History." Forshey,
"Court Narrative," ABD, I, 1176
84. History of Research
- 4.2 Carlson and his David the chosen King
- Carlson argues from the perspective of the
traditio-historical school of thought. His
analysis divides 2 Samuel in to chapters 2-5, 6,
7 as David under YHWH's blessing, while chapters
9-24 are seen as David under the curse. - 4.3 Fokkelman's studies
- "...whose overarching study finds a series of
dominant themes including the dualities of
piety-sin, illusion-truth and unity-duality."
Forshey, 1177 - 4.4 Sacon's "A Study of the literary Structure of
"The Succession Narrative" - "Sacon...finds a concentric structure in
15.18-19.41 centered around the account of
David's reign in exile in 18.1-19.9, which is
itself composed of a concentric structure."
Forshey, 1177
92 Sam 9.1-13 David and Jonathan's Son,
Mephibosheth
- "This pericope introduces two new characters
which will play some part in the subsequent
chapters (16.1-4 19.24-31), namely Mephibosheth
and Ziba. The chapter as a whole is intended to
stress David's loyalty to his covenant with
Jonathan (1 Sam 18.3-4 20.42). Now that Yahweh
had cut off all the enemies of David, the later
is able to implement his obligations to Jonathan
and his home." Anderson, 140 - "The account of David's kindness to Mephibosheth
is linked to the rebellion of Absalom by Ziba's
accusation against Mephibosheth, his master, who,
he charges, is expecting the return of his
fathers' kingdom (2 Sam 16.1-4). A further
narrative link appears in Mephibosheth's own
welcome to David after the death of Absalom (2
Sam 19.24-30)." Forshey, "Court Narrative,"
102 Sam 10.1-11.1 The Ammonite War I
- If the account of the Ammonite and Aramean wars
owes its place in our story to the author of
11.2-12.25, therefore, it must have been drawn
from the archives by a prophetic writer who
sought it out as a vehicle for his report of the
Bathsheba-Uriah affair. According to the
tradition he knew, this incident belonged in the
context of Davids siege of Rabbah, so he
selected the appropriate archival entry as a
framework. He affixed the whole (chapters 11-12)
to the account of Abishaloms rebellion (chapters
13-20) as a kind of theological preface. It was
his belief that the turmoil described in the
latter document was a direct result of Davids
sin with Bathsheba. In this he may have been
guilty of an anachronism, since, as we have
noted, the siege of Rabbah seems to have occurred
after Abishaloms
112 Sam 10.1-11.1 The Ammonite War I
- rebellion. But he was living long after the
events and, his interest being theological rather
than chronological, he was either unaware of or
indifferent to the contradiction involved in his
use of his sources. His own composition begins in
the following section. McCarter, 275-276 - Two reasons may be given for its placement here.
First, this narrative looks ahead to the war
account in chapters 11 and 12. Matter are not yet
settled with the Ammonites, who first initiated
the conflict. That struggle must be continued in
11.1 and 12.26-31.... Second, it may also be that
chapter 10 looks back as a foil to chapter 9 and
that the two chapters together concern Davids
h9esed. As David showed h9esed to Mephibosheth
(9.1, 3, 7), so he proposes to show h9esed to
Hanun (10.2). Thus the narrative offers a
positive characterization of David as a
122 Sam 10.1-11.1 The Ammonite War I
- man of fidelity. It is evident in chapter 10
that Davids fidelity is not to be mistaken for
cowardice or softness. Brueggemann,
Interpretation 1 and 2 Samuel, 271 - 10.1-2 In chapter 9 it was h9esed inside Israel.
In this narrative it is h9esed outside Israel,
with the house of Nahash (cf. 1 Sam 11.1-11).
David is thus portrayed on all fronts as a man of
h9esed, seeking to honor oaths and keep faith.
Brueggemann, Interpretation 1 and 2 Samuel,
269
132 Sam 11.2-12.25 David, Bathsheba, Uriah, Nathan
and Solomon
- "From a literary point of view vv1-27a are fairly
self-contained and form a single narrative unit
but theologically they require chap. 12 for their
completion because the story ends with an
unrepentant David and without any divine judgment
or critique on is behavior." Anderson, 152 - "The Ammonite incident establishes the tone as
well as the setting of the following crucial
episode, the story of David, Uriah and Bathsheba.
The direction of the plot, then, is from the gift
offered and received, through gift rebuffed, to
the polar opposite of giving, grasping by force.
However precisely one interprets Nathan's parable
in relation to its setting it is absolutely plain
that it encapsulates the essence of David's
dealing with Bathsheba the episode is the story
of the rich man who
142 Sam 11.2-12.25 David, Bathsheba, Uriah, Nathan
and Solomon
- took the poor man's lamb. The ironic contrast
with 2 Sam 2-5 is marked the king who was
content to be given his kingdom must seize by
force (against Uriah if not Bathsheba) a wife.
From Nathan's perspective the issue is clear. It
was Yahweh who gave the kingdom. Yahweh in turn
will not then let his king's act of violent
taking pass without consequence for his kingdom
(12.8-11). The immediate token of the consequence
is the taking away (forcibly, as it were of the
child of adultery. but the real issue will lie in
the events of the succeeding chapters, with the
onset of a pattern of events that continually
harks back to the theme of "seizure" in this
episode." Gunn, The Story of King David, 97 - ...the author of the account of Abishaloms
rebellion in chapters 13-20 is not simply a
chronicler of events. His
152 Sam 11.2-12.25 David, Bathsheba, Uriah, Nathan
and Solomon
- work represents a carefully designed narrative
explanation of Davids role in a series of
tumultuous and almost disastrous public events.
David is depicted as passive, excessively
lenient, submissive to the divine will and even
to the whims of his family and chief officers....
it is precisely this passivity that will account
for his troubles and also and also, perhaps, for
their resolution. Here in chapters 11-12,
however, David is hardly passive He is a taker.
McCarter, 290
16Adultery
- Lev 20.10 If a man commits adultery with a
married woman, committing adultery with another
man's wife, the adulterer and the adulteress
shall be put to death. - Deut 22.22 If a man is found lying with another
man's wife, both of them -- the man and the woman
with whom he lay -- shall die. Thus you will
sweep away evil from Israel. - Num 5.11-15 The LORD spoke to Moses, saying
Speak to the Israelite people and say to them If
any man's wife has gone astray and broken faith
with him in that a man has had carnal relations
with her unbeknown to her husband, and she keeps
secret the fact that she has defiled herself
without being forced, and there is no witness
against her -- but a fit of jealousy comes over
him and he is wrought up about the wife who has
defiled herself or if a fit of jealousy comes
over one and he is wrought up about his wife
although
17Adultery
- she has not defiled herself -- the man shall
bring his wife to the priest. And he shall bring
as an offering for her one-tenth of an ephah of
barley flour. No oil shall be poured upon it and
no frankincense shall be laid on it, for it is a
meal offering of jealousy, a meal offering of
remembrance which recalls wrongdoing. - but note Hos 24-25
- Jer 3.6-14
182 Sam 11.1-27a David, Bathsheba, and Uriah
- It is as been argued that Bathsheba was the
granddaughter of Ahithophel, because he was the
father of Eliam, one of the champions, who may be
identified with Ammiel, the father of Bath-shua
(Bathsheba in 1 Chr 3.5, which means "the Noble
Daughter"). N.B. the discussion on 15.32-37. - Uriah was one of Davids elite warriors, the
Thirty (13.39). It does not follow from his
designation as the Hittite that he was a
mercenary or even a foreigner. The fact that he
has a good Yahwistic name ()urya, Yahweh is
my light) suggests that he was born in Israel.
The Hittites were an Anatolian people who
established a considerable empire in Syria in the
second millennium BC. After the collapse of the
empire at the end of the Late Bronze Age (ca.
1200 BC), Hittite civilization
192 Sam 11.1-27a David, Bathsheba, and Uriah
- survived in a number of small states in northern
Syria. The Neo-Hittite states, as they are
called, which remained in the time of David, were
predominantly Semitic, especially Aramean in
population. It must have been from one of them
that Uriahs family came to Israel, and thus,
though probably born in Israel and ethnically
Aramean, he is called the Hittite. McCarter,
286 - 11.5b "Verse 5, however, lies outside the
episode and outside the administration of the
king.... She says only two words, 'I'm pregnant'.
The world is changed. The king does not govern.
An irretrievable act of public implication is now
done, and utterly beyond recall. The cover-up
must begin." Brueggemann, Davids Truth, 56
202 Sam 11.1-27a David, Bathsheba, and Uriah
- 11.6-11 First Resolution
- Three times the verse uses the word s6alom the
welfare of Joab, the welfare of the people, the
welfare of the war. (Notice that the narrator
employed a threefold use of s6alom in
anticipation of the death of Abner in 3.21-23.
Brueggemann, Interpretation 1 and 2 Samuel,
274 - To Davids frustration the pious soldier insists
on maintaining the ritual purity of the battle
camp (Deut 23.10-15 23.9-14) even on furlough.
The warrior consecrated at arms (Josh 3.5) was
supposed to maintain a regimen of sexual
abstinence, a rule David himself once followed -
or pretended to follow - scrupulously (1 Sam
20.6). McCarter, 286
212 Sam 11.1-27a David, Bathsheba, and Uriah
- 11.14-25 Second Resolution
- "Is it not remarkable that it takes only two
verses to execute! But it takes seven verses to
frame a report that is properly ambiguous, with
proper duplicity." Brueggemann, Davids Truth,
59 - "The narrative is an imaginative work designed to
trace out the truth about David, who can command
armies and manage public opinion, but who cannot
order his life or govern the gift of life
entrusted to him. He is obviously much better at
death than at life. And the statement is so
subtle, because that fact is a surprise to David,
who perhaps thought himself to be 'pro-life.' The
narrative shows David as bearer and agent of
death." Brueggemann, Davids Truth, 60
222 Sam 11.1-27a David, Bathsheba, and Uriah
- 11.14-25 Second Resolution
- "The wording is important. It may mean do not let
it 'trouble' you, do not worry, do not feel
guilty. But the text shows the king sorting out
moral matters. He announces that it is not evil
(ra'), and the reason it is not evil (ra') is
that it is the way of war." Brueggemann, Davids
Truth, 60 - "Maybe it was not evil in the eyes of other
kings, or in the eyes of the royal establishment.
But the eyes of Yahweh see differently and look
for different things. The man is not free. The
episode is not freestanding. Human conduct is
answerable to Yahweh's moral governance. Nobody
is immune. And this devastating remark sets in
motion chapter 12 with its harsh
232 Sam 11.1-27a David, Bathsheba, and Uriah
- 11.14-25 Second Resolution
- repudiation. One would not expect anyone to talk
that way to a king and live. But one can, if one
knows the king is raw and embarrassingly human."
Brueggemann, Davids Truth, 50 - Note that the concluding formula, 'The thing was
evil in the eyes of Yahweh' (v27), is a precise
and intentional contradiction to David's verdict,
'do not let this thing be evil in your eyes'
(v25). N.B. Proverbs 16.2. - Here David practices the very thing the prophets
assault Woe to those who call evil good and good
evil. (Isa 5.20)Seek good, and not evil. (Amos
5.14)Hate evil, and love good. (Amos 5.15)You who
hate the good and love the evil. (Micah 3.2)He
has showed you, O man, what is good. (Micah 6.8)
242 Sam 11.27b-12.25 Nathan's Parable and Its
Sequel
- 12.1-14 The Nathan Pericope
- Nathans juridical parable seems to be rooted
in tribal custom and law. Simon (1967 227-31)
cites an account of the bedouin tribes in the
district of Beersheba for a practice by which it
was permissible for a member of a tribe to take a
sheep or goat from his neighbors flock to serve
to an unexpected guest. This privilege was
accorded, however, only when the host had no
stock of his own available. Moreover, among the
animals specifically excluded was a sheep that
once had been the pet lamb of the family. Seen
in this light (and assuming that such customs
were very ancient), Nathans parable highlights
Davids crime not as an instance of theft but of
the abuse of the poor and powerless by the rich
and powerful. McCarter, 299
252 Sam 11.27b-12.25 Nathan's Parable and Its
Sequel
- he serves to die and that he must make sevenfold
restitution... In the MT David is said to say,
"he shall restore the lamb fourfold," which is in
accordance with the regulation of Ex 21.37 (RSV
22.1), "If a man steals... a sheep... he shall
pay... four sheep for a sheep." Carlson, 153 - Carlson argues that the LXX reading "Sevenfold"
is correct for (1) it expresses David's
passionate reaction more forcefully than the
"fourfold," (2) it is used to mean "in full
measure in 1 Sam 20.31, 26.16, (3) "Sevenfold"
occurs in Prov 6.31 in a similar context as here,
(4) and finally "David's sevenfold retribution
has to do with the theft of Bathsheba and it is
significant that this verdict leads to the death
of Bathsheba's sons "on the seventh day"
(12.18a)." note Carlson, 154-155
262 Sam 11.27b-12.25 Nathan's Parable and Its
Sequel
- "They may even have been aware that the principal
of restitution ("sevenfold" or otherwise) was
especially characteristic of the Hittite legal
tradition, particularly since Jerusalem had the
reputation of being a bastard, born of an Amorite
father and a Hittite mother (Eze 16.3, 45), and
since Hittite influence on Israelite law can be
clearly traced.... an alteration of the original
...to fit Ex 21.37, probably inspired by the fact
that David later lost four of his sons, 12.18,
13.28f., 18.14f. and 1 Kgs 2.25." Carlson, 156 - the sword!... A sword. Because David was
responsible for Uriahs death by the sword,
Davids family will be ravage by the sword His
firstborn son, Aminon, will die by the sword
(14.23-29) his son Abishalom will take up the
sword in rebellion and then die by the sword
(18.15) his son Adonijah will die by the sword
(1 Kgs 2.25). McCarter, 300
272 Sam 11.27b-12.25 Nathan's Parable and Its Sequel
- The three commandments David violated are the
prohibitions on killing, adultery, and coveting.
Brueggemann, Interpretation 1 and 2 Samuel,
281 - 12.15-23
- ...David and his servants have differing views
of the death of the child, because David alone
knows that it has been foreordained by Yahweh as
atonement for Davids sins. From the servants
viewpoint David seems to be mourning at the wrong
time. From his own viewpoint, however, David is
not mourning at all. By his fasting and
self-humiliation he is imploring Yahweh to spare
the child (David entreated God on behalf of the
boy, v. 16). Whereas it would be illogical to
stop mourning when someone dies, it is logical to
stop imploring God when ones petition has
failed. Thus, behavior that seems strange to his
servants seems perfectly reasonable to David.
McCarter, 301
282 Sam 12.26-31 Ammonite War II
- This pericope is the continuation 10.1-11.1. It
is a sort of flashback according to Fokkelman,
which is an appropriate conclusion to the
David/Bathsheba story. -
292 Sam 13-19 The Absalom Revolt
- Chapters 13-19 concern principally Absalom.
Within that larger unit, chapters 13-15 are
commonly reckoned as a separate episode
ostensibly having Amnon and Tamar as the lead
characters. Even at the beginning (13.1) and at
the end (14.33) of those chapters, however, it is
Absalom to whom attention is given.
Brueggemann, Interpretation 1 and 2 Samuel,
286
302 Sam 13-19 The Absalom Revolt
- "David's ability to discipline his sons was
vastly weakened by his own wrongdoing. He was not
longer in a position to enforce the code without
fear or favor he could not condemn Amnon he
could neither condemn nor forgive Absalom....
Forgiveness is impossible except as it is linked
with punishment, else David stands revealed as
devoid of moral sense.... Herein is portrayed the
debilitating effect of sin. 'Blessed are the pure
in heart, for they shall see God' (Matt 5.8).
David's moral sense has been disastrously
weakened. Amnon could have been punished and
forgiven, as David had been. A sinner himself,
David could neither punish without seeming
hypocritical and unjust, nor forgive without
seeming too tolerant and devoid of moral
principle.... He David could not do what God
did through the cross of
312 Sam 13-19 The Absalom Revolt
- Christ. Thus he permitted an infection of the
spirit already acknowledged as existent in
himself, which might have been caught in time by
incisive action, to progress until only radical
surgery could save the kingdom and God's
purpose.... David is panic-stricken, not so much
by the power of Absalom's rebellious forces as
through self-doubt and fear that he no longer
could command the affection of his people. Guilt
is still at work!" IB, 1109
322 Sam 13.1-22 Amnon and Tamar
- The story of the rape of Tamar and its
consequences in chapters 13 and 14 stands as a
prologue to the account of Abishaloms rebellion
in chapters 15-20. The prologue has it won
literary integrity, beginning as it does with
detailed report of the violent events that led to
Abishaloms exclusion from the court and
concluding with an equally detailed description
of the process by which his reconciliation to the
king was finally achieved. It would be a mistake,
however, to conclude that chapters 13-14
originally existed as an independent narrative
centered on Tamar.... These chapters are
principally concerned with Abishalom.... More
specifically, chapters 13-14 provide the
knowledge of private matters necessary, in our
narrators opinion, for a correct understanding
of the public event recounted in chapters 15-20.
McCarter, 327
332 Sam 13.1-22 Amnon and Tamar
- Note that this case is not seen as incest Lev
18.9, 11 20.17 Deut 27.22 but as a rape of a
virgin. - Intercourse between brother and sister is
explicitly forbidden in both Deuteronomic (Deut
27.22) and Priestly (Lev 18.9,11 20.7 cf. Eze
22.11) legislation, suggesting that marriage
between Aminon and Tamar would be impossible....
the interpretation of Tamars words. There seen
to be four possibilities. (1) The laws of Lev
18.9, 11 were not effective in the time of
David.... (2) The laws were in effect but not
recognized by in Jerusalem.... (3) The laws were
in effect in Jerusalem, but their purpose was not
to regulate marriage but to prevent casual
intercourse with women a man could expect to
encounter in his household.... (4) The laws were
in full effect. McCarter, The Anchor Bible II
Samuel, 323-324
342 Sam 13.1-22 Amnon and Tamar
- A Amnon in love with Tamar (vv. 1f)
- B Intervention of Jonadab (vv. 3-5)
- C Tamars arrival (vv. 6-9a)
- D Amnons servants are ordered to leave (v. 9b)
- E Amnon commands Tamar to come lie with him she
pleads but to no avail (vv. 11-14a) - F Amnon rapes Tamar, and love turns to hate (vv.
14b-15a) - E Amnon commands Tamar to depart she pleads but
to no avail (vv. 15b-16) - D Amnons servant is recalled (v. 17)
- C Tamars departure (vv. 18f.)
- B Intervention of Absalom (v. 20)
- A Absalom hates Amnon (vv. 21f.)
35Egyptian Love Poetry
- Seven (days) to yesterday I have not seen the
sister, - And a sickness has invaded me.
- My body ahs become heavy,
- Forgetful of my own self.
- If the chief of physicians come to me,
- My heart is not content (with) their remedies
- The lector priests, no way (out) is in them -
- My sickness will not be probed.
- To say to me Here she is! is what will revive
me - Her name is what will lift me up
- The going in and out of her messengers
- Is what will revive my heart.
36Egyptian Love Poetry
- More beneficial to me is the sister than any
remedies - She is more to me than the collected writings.
- My health is in her coming in from outside
- When (I) see her, then (I) am well.
- If she opens her eye, my body is young (again)
- If she speaks, then I am strong (again)
- When I embrace her, she drives evil away for me
- But she has gone forth from me for seven days!
372 Sam 13.23-37 Absalom's Revenge and Flight
- "Nearly half of it is taken by the utterances of
different characters. Although the death of Amnon
is the focal point, it is dismissed in half a
line (v29a) because the real interest is now
centered on Absalom. The pericope consists of two
main sections vv23-29 depict Absalom's plot
which culminates in Amnon's death, while vv30-37
are largely concerned with David's grief and
Absalom's flight to Geshur." Anderson, 180
382 Sam 13.23-37 Absalom's Revenge and Flight
- "Absalom's revenge is not impulsive act, but the
result of a long period of waiting and cool
consideration. The dishonor done to his sister is
the only motive given it is not said whether he
also means to do away with the claimant to the
throne, but this cannot be excluded in view of
Absalom's desire for power, which emerges so
clearly later." Hertzberg, 326 - "The mourning of David for Amnon was prolonged
(v37) he had more need to bewail his own
inability to rule his own household than to shed
tears for Amnon. However, he may have seen
himself in Amnon and that added a pungency to his
grief." Mauchline, 264 - The narrative is emphatic, saying three times,
Absalom fled (vv. 34, 37, 38). Brueggemann,
Interpretation 1 and 2 Samuel, 290
392 Sam 13.38-14.33 The Tekoite Woman's Story and
Absalom's Return
- The text belongs with 13.1ff as part of the
prologue to Absalom's rebellion and its sequel in
chapters 15-20. - "The essential features of these particular
parables are, first, the deception the parable
is presented in such a way that its nature as
parable is not apparent to the addressee second,
the aptness of the parallel and third, a
judgment or evaluation by the addressee that
suits the deceiver's purpose." Gunn, The story
of King David, 41
402 Sam 13.38-14.33 The Tekoite Woman's Story and
Absalom's Return
- In it disregard for the larger moral questions
and consequences in the interest of the
attainment of an immediate goal, the womans
masquerade exhibits what has become familiar to
us as the Machiavellian spirit of the sons of
Zeruiah (1 Sam 26.6-11 2 Sam 2.24-30 16.9-12
18.10-15 20.8-10 etc.). Behind the scene lurks
the sinister figure of Joab, manipulating the
king and his authority to purposes that he, Joab,
thinks good. It may be true, as Gunn suggest
(1978 100), that in this instance Joab is acting
out of a genuine interest in the welfare of the
sate. But, if so, he remains nonetheless
indifferent to the moral issues involved and, in
any case, his efforts lead to disaster, as Gunn
admits. Thus David, though not free of blame, is
presented as a king sincerely interested in the
welfare
412 Sam 13.38-14.33 The Tekoite Woman's Story and
Absalom's Return
- of his people (14.13-14 18-21) but unable to
control the reckless sons of Zeruiah (cf. 3.39)
and, as always, sentimental and vulnerable where
his own sons are concerned. McCarter, 352
422 Sam 15.1-12 Absalom's Subversive Activities
- This extended narrative may be organized in
three general sections (1) the coup and Davids
flight (15.1-16.14) (2) the conflict of David
and Absalom and competing strategies
(16.15-18.8) and (3) the victory of David, the
defeat of Absalom (18.9-19.43). It will be
immediately apparent, however, that the narrative
is in fact a series of loosely related
encounters, each of which draws us more
powerfully into the terrible drama of ruthless
power and ambivalent love. In most cases the
speeches and conversations are more important
than the actions. Brueggemann, Interpretation
1 And 2 Samuel, 300
432 Sam 15.13-16.14 Absalom's Revolt and David's
Flight
- "This account of David's withdrawal from
Jerusalem and his flight to the wilderness has no
clearly developed plot but it presents us with a
series of successive incidents which will have
some bearing upon the subsequent events and their
understanding. There is a great deal of movement
in this pericope there is coming and going,
there is marching and crossing, and ascending.
Some of the decisions en route appear to have
been taken on the spur of the moment, without any
previous planning." Anderson, 202
442 Sam 15.13-16.14 Absalom's Revolt and David's
Flight
- 15.32-37 Hushai to counter Ahithophel's wisdom
- 16.1-4 Meeting with Ziba 19.24-30
- "It is difficult to judge whether Ziba's
accusation of Mephibosheth was justified or not.
David, clearly, regarded it as true, at least at
this stage. Later of course, Mephibosheth claimed
that Ziba had slandered him (19.27).
Nevertheless, it seems that David was not quite
convinced by this protestation. Although "the
chances of a lame man gaining the kingship at
this point were very remote" (so Ackroyd, 151),
it must be noted that Mephibosheth had a son who
by this time may have been twenty years old (cf.
4.4 9.12). Therefore the house of Saul had at
least one fit potential candidate for the
kingship." Anderson, 205
452 Sam 15.13-16.14 Absalom's Revolt and David's
Flight
- 16.5-14 Meeting with Shimei 19.18-23 1 Kgs
2.8-9 36-46a - The issue of the ymiD'h vyai " or "a man
responsible for bloodshed" may refer to 2 Sam
21.1-14 and the eliminating of the seven
descendants of Saul at Gibeon. Other
possibilities include Abner, (3.31-39)
Ishbosheth (5.5-12). David's reason for not
having Shimei killed in vv11-12 may have had the
2 Sam 21.1-14 incident behind it. He therefore
was putting all into God's hands for the proper
judgment
462 Sam 16.15-17.23 Absalom and His Counselors
- In this episode we stand at the midpoint in the
story of Abishaloms revolt.... much of the
account of Davids sorrowful march into exile in
the preceding material was preparatory. In
particular, the encounters with Zadok and
Abiathar in 15.24-29 and Hushai in 15.31-37 were
described in anticipation of the present episode.
Moreover, the course of future events, as
recounted in chapters 18-20, is, to a large
extent, set by what happens here. The outcome of
the battle in the Forest of Ephraim is decided in
advance by Abishaloms choice of counsel here.
This episode, then, is central, pivotal to the
story in chapters 13-20. McCarter, ibid., 390
472 Sam 16.15-17.23 Absalom and His Counselors
- 16.15 Absalom and Ahithophel arrive in Jerusalem
- 16.16-19 Hushai insinuates himself into Absalom's
confidence - 16.20-17.4 Ahithophel's plan
- 17.5-14 Hushai's alternative scheme
- 17.15-22 The success of Hushai as informer
- 17.23 The suicide of Ahithophel
482 Sam 17.24-19.9a The Decisive Battle and
Absalom's Death
- "The decisive battle receives surprisingly little
attention (see 18.6-8, 16) probably because the
central theme of this section is the tragic end
of Absalom. In this connection, the narrator is
at pains to stress, on the one hand, the great
concern of David for the safety of his rebellious
son (18.5, 29, 32) and, on the other hand, Joab's
total disregard for the king's wishes and
feelings, which led to the demise of Absalom.
From the narrative it is obvious that David did
everything that was in his power to protect
Absalom while it is equally clear that Joab bear
full responsibility for the young man's cruel and
unnecessary death. Rightly or wrongly, the reader
gets the impression that the narrator is trying
to convince those who still sympathized with
Absalom's aims, that David was utterly blameless
as regards the humiliation of Absalom while Joab
is
492 Sam 17.24-19.9a The Decisive Battle and
Absalom's Death
- presented as the evil genius. The situation
envisaged may have arisen out of the fact that
the rebellion ended in an uneasy compromise
David once more became the king while Amasa,
Absalom's commander-in-chief, became commander of
David's army (militia?) instead of Joab."
Anderson, 222
502 Sam 19.9b-20.22 David's Return to Jerusalem and
Sheba's Revolt
- 19.9b 8b - 44 43 David's problems and return
to Jerusalem - 19.16-23 Shimei
- 19.24-30 Mephibosheth
- 19.31-40 Barzillai
- 20.1-22 Sheba's rebellion
- "Here we have several successive scenes which
mark the progress of the story. First, Sheba
raises his rebel cry (20.1-2) and is joined,
apparently, by all Israel. Next, the king enters
Jerusalem and deals with his unfortunate
concubines (v3). Then vv4-13 relate Amasa's first
and last commission by the king as well as his
violent death, while vv14-22 recount what seems
only the final stage of Sheba's revolt."
Anderson, 235
512 Sam 20.23-26 David's Inner Cabinet
- These verses indicate an end to the extended
narrative of 2 Sam 9-20. As though to signify
that the action is over the king is safe and
well-established, the text reviews the royal
bureaucracy. The list at the end of this long
narrative of David and his family is matched to
that placed at its beginning. Thus the narrative
of David and his family is framed in 8.15-18 and
20.23-26 by two inventories of Bureaucratic
organization. Brueggemann, Interpretation 1
and 2 Samuel, 332