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The House of David

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The House of David Introduction It is commonly assumed that David ruled Judah before he ruled Israel. In the past decade, literary historians have gone further, proposing that the oldest material in the David narrative in 1–2 Samuel is focused on David and Judah alone.1 This early David lore would have no connection to Saul, or to David’s rule over Israel. In this scheme, the material focused on Israel would be added after the fall of the Northern Kingdom, at which point Judah would claim the identity of Israel. This post-720 BCE, Israel-centered David story would address communities in the north and reflect a Judahite desire for a united kingdom under the Davidic dynasty.2 The difficulty with this reconstruction is that Judah appears remarkably few times as an acting political group (or polity)3 in 1–2 1. Cf. Alexander A. Fischer, Von Hebron nach Jerusalem: Eine redaktionsgeschichtliche Studie zur Erzählung von König David in II Sam 1–5, BZAW 335 (Berlin: de Gruyter, 2004); Fischer, “Flucht und Heimkehr Davids als integraler Rahmen der Abschalomerzählung,” in Ideales Königtum: Studien zu David und Salomo, ed. Rüdiger Lux, Arbeiten zur Bibel und ihrer Geschichte 16 (Leipzig: Evangelische Verlagsanstalt, 2005), 42–69; Reinhard G. Kratz, The Composition of the Narrative Books of the Old Testament, trans. John Bowden (London: T&T Clark, 2005); Jacob L. Wright, David, King of Israel, and Caleb in Biblical Memory (New York: Cambridge University Press, 2014); also Nadav Na’aman, “The Israelite-Judahite Struggle for the Patrimony of Ancient Israel,” Bib 91 (2010): 1–23. Fischer and Kratz are reviewed in Jeremy Hutton, The Transjordanian Palimpsest: The Overwritten Texts of Personal Exile and Transformation in the Deuteronomistic History, BZAW 396 (Berlin: de Gruyter, 2009), 142–46; and in Daniel E. Fleming, The Legacy of Israel in Judah’s Bible: History, Politics, and the Reinscribing of Tradition (Cambridge: Cambridge University Press, 2012), 98–100. 2. See Fischer, Von Hebron nach Jerusalem, esp. 1–12, 49, 209–11, and 275; also Wright, David, King of Israel, 47. I use the terms “Judahite” and “Judean” interchangeably to represent the kingdom of Judah. 3. Names to define places or people in the ancient world can be used geographically, politically, or socially. When names are used politically, they often define a body of people capable of action, though this can also be entangled in social definitions. I define the term “polity” as “a unified political body capable of action.” See Fleming, Legacy of Israel, 240. 1 THE HOUSE OF DAVID Samuel. Judah is generally attested as a population or a geographical area, particularly during David’s escapades in the south while fleeing from Saul. Such a population is never envisioned as a unified polity, but rather as roaming or disconnected peoples who take their name from the southern geographical region.4 Where Judah appears as a polity, it is within the framework of editorial statements regarding “Israel and Judah,” or in the context of categorical information, such as numbers of troops.5 In the books of Samuel, the centrality of Judah is limited to two key sections, both in 2 Samuel: David’s anointing as king over Judah in 2 Sam. 2:4a (part of a larger unit in vv. 1–4a), and Judah’s dominance at the end of the lore concerning Absalom and the beginning of the Sheba story in 19:9bβ–15, 16b–18a; and 19:41–20:5. These are the sole sections in the Saul-David and David material that contain a concentrated focus on Judah as an acting political body. In both sections, Judah is identified specifically with David. Setting aside these two segments for the moment, there are ten 4. References to Judah as a geographical region or as disconnected populations include 1 Sam. 17:1, 12; 22:5; 23:3, 23; 27:10; 30:14, 16; 2 Sam. 2:1; and 6:2. In 1 Sam. 17:1 (“Socoh of Judah”), 1 Sam. 17:12 (“Bethlehem in Judah”), and 2 Sam. 6:2 (“Baalah of Judah” or “Baale-Judah”), Judah is presented as a component of geographical names for particular locations (see n. 9 on 2 Sam. 6:2). In 1 Sam. 22:5, the “land of Judah” is a geographical destination for David and his men; the term is shortened in 23:3 when David’s men state that they are “afraid here in Judah.” The same “land of Judah” is attested in 30:16 alongside the “land of the Philistines.” Neither of these “lands” is associated with a single polity defeated by Amalek in the context of 1 Samuel 30, but rather as a general geographical region for different populations of people. Similarly, the “Negeb of Judah” is identified as a geographical area for disconnected groups of people in 27:10 and in 30:14, alongside the “Negeb of the Jerahmeelites” and the “Negeb of the Kenites” (or “Kenizzites,” as attested in the LXX and in 4QSama) in 27:10, and the “Negeb of the Cherethites” and the “Negeb of Caleb” in 30:14. The same description of disconnected groups is attested in 1 Sam. 23:23, when Saul states that he will search out David “among all the clans [or “thousands”: ʾalpê] of Judah,” and in 2 Sam. 2:1, when David inquires of Yahweh whether he should “go up” to any of the “towns of Judah.” 5. These attestations include 1 Sam. 11:8; 15:4; 17:52; 18:16; 2 Sam. 11:11; and 12:8. Two exceptions are 1 Sam. 27:6, a narrative interruption that explains why Ziklag belongs to the kings of Judah “to this day”; and 30:26, in which the “elders of Judah” receive David’s spoil from his war with the Philistines. First Samuel 30:26 frames a population list (vv. 27–31) that sets Judah parallel with the Jerahmeelites and Kenites (or Kenizzites), therefore complementing 1 Sam. 27:10 (see n. 4). Following the “elders of Judah” (30:26), other populations to which David sends his spoil are listed in the geographical south (vv. 27–31), including Bethel (likely Beth-zur from Josh. 15:58; see P. Kyle McCarter, I Samuel: A New Translation with Introduction and Commentary, AB 8 [New York: Doubleday, 1980], 434 and 436), Eshtemoa and Jattir, as well as the “towns” of the Jerahmeelites and Kenites (or Kenizzites). Judah is cast as one population within this larger set, and the list concludes with Hebron in v. 31, the ultimate focus of David’s interest in 2 Sam. 2:1–4a. Notably, Judah does not fight alongside David and “his men” in 1 Samuel 30, but only receives a share of the spoil at the end of the chapter. Overall, this list anticipates a political bond between David and Judah that is present in 2 Sam. 2:4a, yet is anachronistic to 1 Samuel and otherwise absent in the Saul-David material. 2 INTRODUCTION additional references to Judah scattered throughout 2 Samuel. The first is the introductory statement to the “Judahites” (bəne-yəhû ̂dâ) in 2 Sam. 1:18, which leads into David’s elegy to Saul and Jonathan in 2 Sam. 1:19–27.6 Three references follow Judah’s anointing of David in 2 Sam. 2:4a (vv. 7, 10, and 11); v. 7 reiterates that Judah anointed David as king, while vv. 10–11 contain parenthetical information regarding a particular chronology for the length of David’s rule over Judah. This chronology should be seen on analogy with 2 Sam. 5:4–5 and 1 Kgs. 11:42: we are told that David reigns forty years in 2 Sam. 5:4, equal to the reign of Solomon, who is said in 1 Kgs. 11:42 to rule from Jerusalem over “all Israel” for forty years. Yet David’s forty-year period is split between Israel and Judah: seven years, six months over Judah in Hebron, and the remaining thirty-three years over Israel. The parallel framework between 2 Sam. 5:4–5 (cf. 2:10–11) and the reference to Solomon’s forty-year reign over “all Israel” in 1 Kgs. 11:42 suggests this chronology is secondary to the core David material and organized according to the regnal framework of 1–2 Kings.7 The notion of a separate, seven-year rule for David over Judah subtracts out a number vis-à-vis the parallel scheme in 1 Kings in such a way that David’s rule over Judah is secondary to the primary focus on Israel. Judah is attested twice more in the section detailing David’s anointing as king over Judah and Israel in 2 Sam. 2:1–5:3. The first, 3:8, is a masoretic textual gloss to Abner’s rhetorical question “Am I a dog’s head” (i.e., a phrase omitted in the Septuagint): “which belongs to Judah” (ʾăseř lihû ̂dâ). The shorter Greek text offers the better reading, while the gloss in the Masoretic Text attempts to increase Judah’s 6. David’s lament is considered to be one of the oldest biblical poems, though its origin and date of inclusion in the David narrative are debated. The introductory statement in v. 18 also appears secondary to the core poetry, as it alters the framework of the lament. Note that throughout 1 Samuel, David has never been identified as leader over the “Judahites,” nor do they fight alongside him. On this opinion, see also Jacques Vermeylen, La loi du plus fort: Histoire de la redactioń des recitś davidiques de 1 Samuel 8 à 1 Rois 2, BETL 154 (Leuven: Peeters, 2000), 185–88; and Fischer, Von Hebron nach Jerusalem, 278n15 and 333; contra P.
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