Early Popular David Stories

deed of

war

Bethle

23 13 And three of the Thirtym went down, and came to the rock" to Brave David to the stronghold of Adullam, while a force of the Philistines was the encamped in the valley of Rephaim.P 14And David was then in the strong- three hold, and the garrison of the Philistines was in Bethlehem. 15And David riors at longed and said, O that one would give me water to drink from the well hem of Bethlehem, which is by the gate! 16 And the three famous warriors broke through the camp of the Philistines and drew water out of the well of Bethlehem, that was by the gate, and took and brought it to David; he would not drink of it, however, but poured it out to Jehovah. 17 And he said, Jehovah forbid that I should do this. It is the blood of the men who went at the risk of their lives. Therefore he would not drink it." These things did the three mighty men."

Early Judean David Narratives

first

valley

5 18 Now the Philistines had come and spread themselves out in the valley The of Rephaim. 19 And David inquired of Jehovah, saying, Shall I go up against victory the Philistines? Wilt thou deliver them into my hand? And Jehovah in the said to David, Go up; for I will certainly deliver the Philistines into thy hand. of Re20 And David came to Baal-perazim, and David smote them there; and he phaim said, Jehovah hath broken down mine enemies before me, like the breaking of waters. Therefore he called the name of that place Baal-perazim [Lord of the breakings through]. 21And they left their gods" there, and David and his men carried them away.

22 And the Philistines came up yet again and spread themselves out in The the valley of Rephaim. 23And when David inquired of Jehovah, he said, victory

was his refuge in the outlaw period, his rallying point. The narratives in 5 are each distinct. It is impossible to determine absolutely the original order of events, but it appears to have been, (1) a long war for independence from the Philistines; (2) establishment of Jebus as the capital of the free and united Hebrew tribes; (3) establishment of the ark at Jerusalem.

The account of the first of these events in 517-25 is surprisingly brief and vague, considering its great importance in Israel's history. It appears to have been taken from the early Judean David narratives, but may for some reason have been abridged by the editor. It is supplemented, however, by certain anecdotes preserved in the appendix to the book of Sam. These are very loosely connected with their immediate context. Apparently the editor has taken them from some other source and introduced them as apt illustrations. Thus, e.g., 2313 refers to the Thirty as though they had already been described, although in the present context that description is first found in 18. Their background and general atmosphere are the same as in 517-25, but unlike the latter they recount not national movements but the personal deeds of individual heroes. The stories are undoubtedly very ancient, but their character, contents, and position in Sam. strongly suggest that they are popular traditions associated with David and his heroes. This conclusion is also supported by the fact that in 2115-21 Elhanan the Bethlehemite is represented as slaying Goliath, which is in absolute contradiction to the testimony of the parallel traditions of I Sam. 17. Here a very ancient popular story may have preserved the more historical data. The variant of the Chronicler (cf. note, p. 122) appears to be simply an attempt to harmonize the two very different popular traditions about Goliath the Gittite. 2313 Cf. note § 34.

2313 The Heb. currently translated, in the harvest time, is ungrammatical. The parallel, I Chr. 115, reads, to the rock. A slight emendation to the Heb. brings the text into accord with Luc., which is followed above.

2313 Heb., cave, but the next verse makes a slight correction necessary.

P 2313 Southwest of Jerusalem.

4 2317 So Luc., Syr., and Chr.

2313-17 A similar story is told of Alexander the Great (Arrian VI, 262).

2317 Probably this is an editorial note, intended to ascribe the deeds recorded in 8-12 and 13-17 to the same three men. It is more appropriate after 12.

520 I.e., through a dam.

u521 So Gk. and the parallel I Chr. 1412.

second

The brave

Early Judean David Narratives

Thou shalt not go up; go about to their rear and come upon them opposite the balsam trees. 24 And when thou hearest the sound of marching in the tops of the balsam trees, make haste, for then Jehovah has gone out before thee to smite the camp of the Philistines. 25 And David did as Jehovah commanded him, and smote the Philistines from Gibeon as far as Gezer."

Early Popular David Stories

21 15Now when the Philistines were again at war with Israel, David deed of went down together with his servants and encamped in Gob* and fought Abishai against the Philistines. 16Then there arose Dodo, who was one of the de

Of Sibbecai

Of Elhanan

Of Jonathan

David's

com

plete

victory

scendants of the giants, the weight of whose bronze spear was about twelve pounds of brass,b being girded with the sword, and thought to slay David. 17 But Abishai the son of Zeruiah succored him and smote and killed the Philistine. Then the men of David swore, saying, You shall go out no more with us to battle, that you may not quench the lamp of Israel.

18 Now when after this there was again war with the Philistines at Gob,d Sibbecai the Hushathite slew Saph, who was one of the descendants of the giants.

19 And when there was again war with the Philistines at Gob, Elhanan the son of Jair the Bethlehemite, slew Goliath the Gittite, the shaft of whose spear was like a weaver's beam.

20 And there was again war at Gath, where was a man of gigantic stature, who had on each hand six fingers and on each foot six toes; and he also was descended from the giants. 21 And when he defied Israel, Jonathan the son of Shimei,f David's brother, slew him. 22These four were descended from the giants in Gath; and they fell by the hand of David and by the hand of his servants.

8 1And after this David smote the Philistines, and subdued them; and David took the bridle of the mother citys out of the hand of the Philistines."

▾ 524 The belief that the Deity resides in trees and speaks through the rustling of the winds in the branches is very ancient. Cf. Gen. 126, Dt.1130, Judg. 937.

525 So Gk. and I Chr. 1416. Cf. Is. 2821. In A.D. 66 the Romans retreated before the Jews by the same route. Cf. Jos.. Wars, XIX.

2115 The text is obscure and has evidently suffered in transmission. Vs. 16 begins with, and they dwelt (encamped) in Nob. But 18 suggests that the original read Gob. The transposition gives a more natural text.

2116 Heb., Raphah, a collective term for the prehistoric inhabitants of the land. Cf. Dt. 211, 20, 311, 13 It appears to have been the popular designation of giants. b2116 Heb., three hundred shekels. According to Sam. 177 the head of Goliath's spear

was twice as heavy.

2116 Reading only conjectural, being based upon a suggestion of Luc. The entire verse is obscure. d 2118 Gk. and Syr., Gath. The Chr. parallel, Gezer. At least it seems probable that the events recorded in this passage are to be localized in Philistine rather than Israelitish territory, and that they therefore follow the victories recorded in 5.

2119 So I Chr. 205, the Chr. parallel, reads Elhanan the son of Jair slew Lahmi the brother of Goliath. Other late Jewish writings eliminate the conflict with I Sam. 17 by substituting David for Elhanan.

12121 In 133, Shimea; I Sam. 169, Shammah; I Chr. 213, 207, Shimea.

81 The parallel in I Chr. 181 reads, took Gath and its towns. The Heb. of Sam. is obscure. It may mean the citadel which commanded the city, or more probably the authority over Gath. h 81 An editorial epitome.

§ 28. Capture and Establishment of Jerusalem as the Capital, II Sam. 56-12, I Chr. 114-9, 141. 2

828 For the probable order of events cf. note § 27. The capture of Jerusalem marks the final downfall of Canaanitish independence in central Palestine. Cf. Josh. 1563, Judg. 121. It also gave David an almost impregnable capital, more centrally located than Hebron and the common possession of all the tribes. Above all it opened what later proved to be one of the most important chapters in the religious history of mankind.

The original narrative was taken from the early Judean David source. Unfortunately it early became obscure at several points. The Chronicler accordingly gives a rather free paraphrase of the version in II Sam.

II Sam. 56 Or, except you remove the blind and the lame.

II Sam. 56 A later gloss to explain the meaning of the Heb. text of the preceding.

* II Sam. 57 The southeast hill of the city.

1 II Sam. 57 A later addition.

II Sam. 58 Or, whosoever smites the Jebusites brings his own neck into danger: the lame and the blind David's soul hates not. Either translation is exceedingly doubtful, for the text is almost hopelessly corrupt. The Chronicler substituted an intelligible reading for the baffling original.

II Sam. 58 Apparently a later note, connecting the law regarding the lame and blind (Lev. 2118) with this incident.

• II Sam. 59 The encircling wall mentioned in I Kgs. 915 and II Chr. 325.

PII Sam. 59 Or, towards the house, i.e., palace or sanctuary. The corresponding words in I Chr. are lacking in the Gk.

a II Sam. 510 So Gk. and the parallel in Chr. Heb. adds, God of.

The

first attempt

to bring

ark, and the death of

Uzzah

Early Judean David Narratives

had established him king over Israel,
for his kingdom had been exaltedR
for the sake of his people Israel.

Chronicler's Ecclesiastical History

kingdom had been exalted on high for the sake of his people Israel.

§ 29. Establishment of the Ark and the Davidic Dynasty at Jerusalem, II Sam. 6, 7, I Chr. 13, 151–167, 87–1727

Early Judean David Narratives

II Sam. 6 1Then David again assembled all the chosen men of Israel, thirty thousand. 2And David arose up the and went with all the people who were with him, to Baal-Judah,t to bring up from there the ark of God which is called by the name of Jehovah of hosts who sits enthroned upon the cherubim. And they set the ark of God upon a new cart, and brought it out of the house of Abinadab, that was on the hill, with Uzzah and Ahio the sons of Abinadab guiding the cart: Uzzah went with the ark of God,

Chronicler's Ecclesiastical History

I Chr. 13 Then David consulted with the commanders of thousands and of hundreds, even with all the leaders. 2And David said to all the assembly of Israel. If it is satisfactory to you and pleasing to Jehovah, our God, we will send to all our remaining countrymen in the land of Israel, since the priests and Levites are with them in their cities which have common pasture lands, that they may be gathered to us, 3in order that we may bring back the ark of

II Sam. 1512 So Chr., Gk., and Syr. Heb., that he had exalted.

29 It was natural that after making Jerusalem his capital, David should desire to transfer thither the ark. The act was prompted by both religious and diplomatic motives. It was the palladium with which was associated Israel's early experiences and victories. Undoubtedly it was very popular with the people. Like Gideon before him and Jeroboam later. § 60, David also wisely sought to make his new capital a religious as well as a political centre. The transfer of the ark facilitated the realization of this aim. The story reflects the same primitive ideas as appear in the other early Judean narratives. It is closely connected with the account of the ark among the Philistines in I Sam. 5 and 6, § 4.

The parallel in I Chr. 13, 15, 16 represents a very different conception of the events. In 13 the Sam. narrative is the basis, but it has been abbreviated at points and expanded at others, in the spirit and according to the well-known methods of the Chronicler. Cf. Introd., pp. 22-24. Conformably to the strict ceremonial ideas of his age, the priests and Levites are introduced as the guardians of the ark. In 151-15, 25-163, however, he may have drawn from a late priestly temple history. Cf. Introd.. p. 27. The basis is still the narrative of II Sam. but the Levites are divided into six classes, 153-10, not into three as by the Chronicler, 231ff. Many late prophetic ideas and expressions also abound. The original narrative is recast so that everything is done in accordance with the late priestly law of Lev. It is still further transformed by the Chronicler, who introduces in 1515-24 and 161-7, 37-43, the guilds of temple singers, which sprang up about the second temple and in which he was especially interested. Cf. Introd., p. 24. Finally this highly composite version has been further supplemented by the insertion in 168- of a psalm compiled from Pss. 1051-15, 96, 106.

There is no suggestion in the early David narratives that he contemplated building a temple beyond the fact that he transferred the ark to Jerusalem. The implication of this act doubtless gave rise to the later traditions which trace back to him the plan to rear the sanctuary that subsequently became the centre of Israel's religious life. II Sam. 7 is clearly from a later hand than 6. Ideas and experiences are reflected which first came to the Heb. race in the seventh century B.C. The messianic hope based on the long-continued rule of the house of David, is prominent. Except possibly in 10, there are no traces of the influence of the Babylonian exile. The conception of the kingship is distinct from that of the Ephraimite school, and the ideas and expressions of the late prophetic writers are not much in evidence. It appears rather to come from some later Judean prophet, imbued with a strong love for the Judean royal house.

* II Sam. 62 In Josh. 152-11 and I Chr. 136 this is identified with Kirjath-jearim.

u II Sam. 62 As in I Sam. 44 this description of Jehovah is from a later scribe.

The

v II Sam. 63 Owing to a scribal error part of 3 in the Heb. has been repeated in 1. Gk. and the Chr. parallel facilitate the restoration of the original. The phrase, that was on the hill, is not found in Chr. and was probably added by a scribe familiar with I Sam. 71.

Early Judean David Narratives

4while Ahio went before the ark.w 5And David and all the house of Israel were dancing before Jehovah with all their might and with songs and harps and lyres and cymbals. 6And when they came to the threshing-floor of Nacon, Uzzah stretched out his hand to the ark of God to hold it, for the oxen slipped. Then the anger of Jehovah was aroused against Uzzah and God smote him there because he had stretched out his hand to the ark,b so that he died there in the presence of God. 8And David was angry because he had broken forth upon Uzzah. Therefore that place is called Perez-uzzah [Breach of Uzzah] to this day. 9And David was afraid of Jehovah that day so that he said, How can the ark of Jehovah come to me? 10 And David was unwilling to remove the ark of Jehovah to the city of David, but carried it aside into the house of Obed-edom the Gittite. So the ark remained in the house of Obed-edom the Gittite three months. And Jehovah blessed Obed-edom and all his house.

Chronicler's Ecclesiastical History our God to us, for we sought it not in the days of Saul. 4Then all the assembly voted to do so, for the thing seemed right in the eyes of all the people. 5So David assembled all Israel from the River of Egypt to the entrance of Hamath, a to bring the ark from Kiriath-jearim. 6Then David with all Israel went up to Baalah, to Kiriath-jearim which belongs to Judah, to bring from there the ark of God which is called by the name of Jehovah, who sits enthroned on the cherubim. 7And they carried the ark of God upon a new cart from the house of Abinadab with Uzzah and Ahio guiding the cart. And David and all Israel played before God with all their might and with songs and harps and lyres and tambourines and with cymbals and with trumpets. 9But when they came to the threshing-floor of Chidon, Uzzah stretched out his hand to hold the ark, for the oxen stumbled. 10 And the anger of Jehovah was aroused against Uzzah and he smote him because he had stretched out his hand to hold the ark, so he died there in the presence of God. 11And David was angry because Jehovah had broken forth upon Uzzah; therefore that place is called Perez-uzzah to this day. 12And David was afraid of God that day saying, How can I bring the ark of God home to me? 13So David was not willing to remove the ark to the city of David, but carried it aside into the house of Obed-edom the Gittite. 14Therefore the ark of God remained with the family of Obed-edom near his house three months. And Jehovah blessed the house of Obed-edom and all that he had.

II Sam. 64 Restoring by the Chr. parallel. The Heb. makes no sense and is evidently corrupt.

I Chr. 135 Heb., Nile, but this is probably a scribal error for, the River of Egypt, which was the southwest boundary of Israel.

a I Chr. 135 I.e., Coelesyria, where the roads leading to Hamath converge.

b II Sam. 67 Again restoring the corrupt Heb. by the aid of I Chr. 1310.