DOCSLIB.ORG

Abigail – Woman of Valor Or Woman of Wile?

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Abigail – Woman of Valor Or Woman of Wile? Abigail – Woman of Valor or Woman of Wile? Weigh oath with oath, and you will nothing weigh: Your vows to her and me, put in two scales, Will even weigh, and both as light as tales. (Shakespeare, Midsummer Night’s Dream, Act III, scene ii) Limmud England, Prof. Rachel Adelman, December, 2015 Preamble: The Story of the Abigail-Nabal-David Triangle in Context The story is framed by the two episodes in the altercations between David and Saul – the first in Ein Gedi (1 Samuel, ch. 24) and the second in the wilderness of Ziph (1 Samuel ch. 26), where Saul comes to acknowledge David as “the anointed one” and David refrains from taking the life of his murderous rival, the older incumbent king. Yet it is Abigail who first relays the message, inadvertently to David – that God has appointed him rule over Israel (1 Sam. 25:30). Jan Fokkelman entitles this chapter, ‘A Woman’s Intervention stops David from a Bloodbath;’ Shimon Bar Efrat, calls this chapter: ‘Woman of Valor [’eshet hayiḷ ].’ Adele Berlin characterizes her as a “type” – the perfect wife. But the perfect wife of whom? Jon Levenson, on the other hand, understands the marriage to Abigail (in the aftermath) as a politically savvy move, where consistently David takes the wives of his rivals in order to secure his kingship. But these literary readings empty Abigail of any real personality and agency. In exploring her motive and character, how might we enhance our understanding of the plot? Do we read her as a ‘woman of valor’ or, rather, a ‘woman of wile’? 1. Introducing Nabal & Abigail שמואל א פרק כה There was a man in Maon whose possessions were in 2 … וַיָּקָּם דדָּוִ וַיֵּרֶד אֶלמִדְ בַרפָּארָּ ן: ס Carmel. The man was very wealthy; he owned three )ב(וְאִיׁש בְמָּ עֹון ּומַ עֲשֵּ הּובַכַרְ למֶ וְהָּאִ יׁשגָּדֹול מְ אֹד וְ לֹו צֹאן thousand sheep and a thousand goats. At the time, he was ׁשְֹלׁשֶתאֲלָּפִ ים וְאֶ לֶף עִזִ ים וַיְהִי בִגְ זֹז תאֶ צֹאנֹו בַכַרְ מֶ ל: shearing his sheep in Carmel. 3 The man's name was )ג(וְׁשֵּם הָּאִ יׁש נָּבָּל וְׁשֵּםאִׁשְ ּתֹו אֲבִ גָּיִל Nabal, and his wife's name was Abigail. The woman was וְהָּאִ שָּ הטֹובַת שֶ כֶל וִ יפַת ּתֹאַ ר intelligent and beautiful, but the man, a Calebite, was a וְהָּאִ יׁש קָּׁשֶ הוְרַ עמַ עֲלָּלִים וְ הּוא כלבו כָּלִבִ י: (.hard man and an evildoer. (1 Samuel 25:2-3, NJPS trans Nabal = “base fellow”, “cur”, “churl”, “fool” – later he will be called ben/’ish beliya‘al “a worthless man” or “a good for nothing” or “scoundrel” (vv. 17, 25); Abigail will refer to his character as being just like his name (v. 25). Nabal = fool as in Prov. 17:21 (embarrassment to father) and 30:22 (glutton) Jer 17:11 (hoarder) Ps 14:1 = 53:1 (non-believer); nebalah = foolishness; Most significantly in Isa. 32:6 – a nabal refuses to feed the hungry and give drink to the thirsty; KRI: a) And a Calebite, The Calebites were non-Israelites who in effect joined the tribe of Judah. (Alter, Bar Efrat, p. 314); they were associated with Kenizzite (Num. 32:12; Josh. 14:6, 14: Gen. 15:19); b) OR is this a reference to Caleb of tribe of Judah? Tg.Jon. = from the house of Caleb (ben Yefuneh), of the tribe of Judah (Num 14:20-25; Deut 1:22-36; Josh 14:6-15; 15:13-19; Jud. 1:20) = 3rd son of Hezron, brother of Ram (1 Chron. 2:9), one of the forefathers of David (Ruth 4:18-22) – that is, he is part of the royal lineage; shares a great- great grandfather with David. c) LXX reads “dog-like” (anthropos kunikos) d) KTIV: Kelibo, lit. “like his heart” – he who was “hard [qasheh] anticipates his death by hardening of the heart, quite literally petrified (in v. 37) “and his heart died within him; he became like a stone”. 2. The Threat )ד( ַו ִי ְׁש ַמע ָּד ִוד ַב ִמ ְד ָּבר ִכי ֹג ֵּזז ָּנ ָּבל ֶאת צֹאנֹו: David was in the wilderness when he heard that Nabal was 4 )ה( ַו ִי ְׁש ַלח ָּד ִוד ֲע ָּש ָּרה ְנ ָּע ִרים ַויֹא ֶמר ָּד ִוד ַל ְנ ָּע ִרים ֲעלּו shearing his sheep. 5 David dispatched ten young men, and David כַרְמֶלָּה ּובָּאתֶםאֶ ל נָּבָּלּוׁשְאֶ םלְּתֶ לֹו יבִׁשְמִ לְׁשָּ לֹום: instructed the young men, "Go up to Carmel. When you come to )ו( וַאֲמַרְ ּתֶ ם כֹהלֶחָּ יוְאַּתָּ הׁשָּ לֹום ּובֵּ יתְ ָך ׁשָּ לֹום וְ כֹל Nabal, greet him in my name. 6 Say as follows: 'To life! Greetings to אֲׁשֶרלְָך ׁשָּ לֹום:)ז( וְעַּתָּה ׁשָּמַעְּתִ יכִ י גֹזְזִ ים לְָּךעַּתָּ ה you and to your household and to all that is yours! 7 I hear that you הָּ רֹעִים אֲׁשֶ ר לְָך הָּ יּועִמָּ נּו לֹא הֶכְ לַמְ נּום וְ לֹא נִפְקַ ד are now doing your shearing. As you know, your shepherds have 1 ָּלֶהְם מאּוָּמָּה כלְיֵּמיֱ היָֹּותםַ בַכְרֶמְל:)ח( ׁשַאֶל את been with us; we did not harm them, and nothing of theirs was ְנָּעֶריָך ְוַיִגידּו ָּלְך ְוִיְמְצאּוַ הְנָּעִריםֵּ חןְבֵּעיֶנִיָך כי ַעל יֹום missing all the time they were in Carmel. 8 Ask your young men and טֹובבנָּו באנְּו ּתָּנה ָּנאֵּ אֲת אֶׁשִר ּתְמָּצא ָּיְדָך ַלֲעָּבֶדיָך they will tell you. So receive these young men graciously, for we ּולְבִ נְָך לְדָּוִ ד: have come on a festive occasion. Please give your servants and your )ט( ַוָּיֹבאּו ַנֲעֵּרָּי דִוד ַוְיַדְברּו ֶאל ָּנָּבְל כָּכלַ הְדָּבִרים "'.son David whatever you can 9 ָּהֵּאֶלְה בֵּׁשםָּדִוד ַוָּינּוחּו:)י( ַוַיַען ָּנָּב את ֶל ַעְבֵּדָּי דִוד David's young men went and delivered this message to Nabal in the name of David. When they stopped speaking, ַויֶֹאמר ִמָּי דִודִּומֶי בן ִיָּׁשי ַהיַֹוםרבּו ֲעָּבִדים 10 ַהִמְתָּפְרִצים ִאִיׁש מְפֵּנֲי אֹדָּניו:)יא( ְוָּלַקְחִּתֶי את ַלְחִמי Nabal answered David's servants, "Who is David? Who is the son of Jesse? There are many slaves nowadays who run away from their ְוֶאֵּת מיַמי ְוֵּאִת טְבָּחִתֲי אֶׁשרָּ טַבְחִּתי ְלֹגְזָּזי ְוָּנַתִּתי masters. 11 Should I then take my bread and my water, and the meat ַלֲאָּנִׁשֲים אֶׁשר לֹא ָּיַדְעִּתי ֵּ אי ִמֶזהֵּ הָּמה: that I slaughtered for my own shearers, and give them to men who )יב( ַוַיַהְפכּו ַנֲעֵּרָּי דִוד ְלַדְרָּכם ַוָּיֻׁׁשבּו ַוָּיֹבאּו ַוַיִגדּו לֹו "?come from I don't know where ְכֹכלַ הְדָּבִריםָּ הֵּאֶלה:)יג( ַויֶֹאמָּרדִוד ַלֲאָּנָּׁשיוִ חְגרּו Thereupon David's young men retraced their steps; and when they 12 ִאֶיׁש אתַ חְרבֹו ַוַיְחְגרִּו איׁש ֶאתַ חְרבֹו ַוַיְחֹגַרגָּם דִוד got back, they told him all this. 13 And David said to his men, "Gird ֶאתַחְרבֹו ַוַיֲעלּו ַאֲחֵּרי ָּדִוְד כַאְרַבֵּע מאֹות ִאיׁש on your swords." Each girded on his sword; David too girded on his ָּּומַאתִים ָּיְׁשבּו ַעלַ הֵּכִלים: sword. About four hundred men went up after David, while two hundred remained with the baggage. “David and his ragtag band of dispossessed men and malcontents” (Alter, p. 154); see 1 Sam. 22:2 (as the biblical Robin Hood) Meir Shalev suggests David is running a Mafioso protection racket. They were not ‘nice’ boys. YET contrast Nabal’s objection (vv. 10-11) to the servant’s testimony (vv. 15-16). 3. Abigail’s Strategy )יד( ְוַלֲאִבַיגִיֵּל אֶׁשת ָּנָּבלִ הִגיד ַנַעֶראָּחד One of Nabal's young men told Abigail, Nabal's wife, that David 14 ֵּמַהְנָּעִרים ֵּלֹאמרִ הֵּנה ָּׁשַלח ָּדִוַדמְלָּאִכים had sent messengers from the wilderness to greet their master, and that ֵּמַהִמְדָּבר ְלָּבֵּרְֶך אֲת אֹדֵּנינּו ַוָּיַעָּט בֶהם:)טו( he had spurned them. 15 "But the men had been very friendly to us; we ְוָּהֲאָּנִׁשֹים טִבים ָּלנּוְ מֹאד ְולֹאָּ הְכַלְמנּו ְולֹא were not harmed, nor did we miss anything all the time that we went ָּפַקְדנּוְ מאָּּומָּהכל ְיֵּמי ִהְתַה ַלְכנִּו אָּּתם ִבְהיֵֹּותנּו about with them while we were in the open. 16 They were a wall about בַשָּדֶ ה:)טז(חֹומָּ ה הָּ יּו עָּלֵּינּו גַם לַיְלָּה גַםיֹומָּ ם us both by night and by day all the time that we were with them ָּכל ְיֵּמיֱ היֵֹּותנּו ִעָּמֹם רִעיםַהצֹאן: 17 )יז( ְוַעָּּתְה דִעי ְּורִאַימה ַּתֲעִשִי כָּי כְלָּתהָּ הָּרָּעה tending the flocks. So consider carefully what you should do, for ֶאֲל אֹדֵּנינּו ְוַעָּל כֵּל ביתֹו ְוהּואֶבְן בִלַי ַעִלמַדֵּבר harm threatens our master and all his household; he is such a nasty fellow that no one can speak to him." ֵּאָּליו: 18 )יח( ַוְּתַמֵּהר אבוגילֲ אִביַגִיל ַוִּתַקָּח מַאתִים ֶלֶחם Abigail quickly got together two hundred loaves of bread, two jars ְּוׁשַנִים ִנְבֵּלי ַיִין ְוָּחֵּמׁש צֹאן עשוות ֲעשּוֹית ְוָּחֵּמׁש of wine, five dressed sheep, five seahs of parched corn, one hundred ְסִאָּים קִליֵּּומָּאִה צֻׁמִקים ּוָּמַאתִיְםדֵּבִלים cakes of raisin, and two hundred cakes of pressed figs. She loaded ַוָּּתֶשם ַעל ַהֲחֹמִרים:)יט( ַוּתֶֹאמרִלְנָּעֶרָּיה ִעְברּו them on asses, 19 and she told her young men, "Go on ahead of me, and ְלָּפַניִ הְנִני ַאֲחֵּרֶיכָּם בָּאהּוְלִאָּיׁשּה ָּנָּבל לֹא I'll follow you"; but she did not tell her husband Nabal. 20 She was ִהִגָּידה: riding on the ass and coming down under the cover of the mountain )כ( ְוָּהָּיהִ היֹארֶכֶבת ַעלַ הֲחמֹור ְוֹיֶרֶדת ְּבֵסֶתר seter ha-har], and, look, David and his men appeared, coming down] הָהָ ר ְוִהֵּנָּה דִוד ַוֲאָּנָּׁשיו ֹיְרִדים ִלְקָּרָּאתּה ַוִּתְפֹגׁש toward her; and she met them. -- 21 Now David had been saying, “All ֹאָּתם:)כא( ְוָּדִוָּד אַמַר אְךַלֶשֶקָּר ׁשַמְרִּתֶיאת ָּכל in vain did I guard everything that belonged to this [man] in the אֲ ֶׁשר ָּלֶזַה בִמְדָּבר ְולֹא ִנְפַקדִ מָּכֲל אֶׁשר לֹו wilderness and nothing was missing from all that was his, and he paid ְמאָּּומה ַוָּיֶׁשב ִלָּי רָּעַה ּתַחת טָֹּובה: me back evil for good! This may God do to David and even more [koh )כב( ֹכה ַיֲעֶשֱה אֹלִהים ְלֹאְיֵּביָּדִוד ְוֹכה ֹיִסיִף אם ya‘aseh ’Elohim ve-koh yosif],1 if I leave from all that is his by ַאְׁשִאִיר מָּכֲל אֶׁשר לֹו ַעדַ הֹבֶקַר מְׁשִּתיְן בִקיר: 23 )כג( ַוֵּּתֶרֲא אִבַיגִיֶלאָּת דִו ד ַוְּתַמֵּהר ַוֵּּתֶרד ֵּמַעל -- ”![morning [‘ad boqer], a single pisser against the wall [beqir When Abigail saw David, she quickly dismounted from the ass and ַהֲחמֹור ַוִּתֹפל ְלַאֵּפָּי דִוד ַעל ָּפֶנָּיה ַוִּתְׁשַּתחָּּו אֶרץ: 24 )כד( ַוִּתֹפל ַעַל רְגָּליו ַוּתֶֹאמר … .threw herself face down before David, bowing to the ground Prostrate at his feet, she pleaded…(my trans.) 1 The text, here, literally says ‘So may God do to the enemies of David…’ but this is clearly an amendment on the part of the Masoretes (lashon sagi nahor).
Load more

Recommended publications
  • Thoughts from Shadrach Final
    Seven-Score Thoughts From Shadrach _______________________________________________________________________________ Seven-Score Thoughts… (Plus a few more, from) Shadrach Sackcloth (nom-de-plume) 1 Seven-Score Thoughts From Shadrach _______________________________________________________________________________ First Edition 2014 Copyright by Alan N. Good -------------------------------------------------------------------- All rights reserved. This book or portions thereof may be reproduced or retransmitted without written permission from the author only if attributed to the author and without alteration, and for non-profit. ----------------------------------------------------------------------------------------------- ISBN: 0970241852 Library of Congress Number: 2011912947 Suggested Cataloging data Good, Alan N. 180 p Includes Biblical References ISBN: 0970241852 Suggested Library of Congress Number: BS585 Suggested Dewey Number 220-07 ------------------------------------------------------------------------------------ Other books by Shadrach Sackcloth “The Question Mark” ISBN 9780977405152 097740515X 2 Seven-Score Thoughts From Shadrach _______________________________________________________________________________ To Him be the glory, Great things He hath taught us… Great things he hath done1 1 Fanny J. Crosby, 1875 3 Seven-Score Thoughts From Shadrach _______________________________________________________________________________ 4 Seven-Score Thoughts From Shadrach _______________________________________________________________________________
    [Show full text]
  • A Broken Heart & Contrite Spirit Multiple Wives (Pdf)
    A Broken Heart & Contrite Spirit Shall Yah Revive ● contrite (adj.) "broken in spirit by a sense of guilt, conscience-stricken and resolved to not sin again," c. 1300, from Old French contrit (12c.) and directly from Latin contritus, literally "worn out, ground to pieces," in Late Latin "penitent," past participle of conterere "to grind," from assimilated form of com "with, together" (see con-) + terere "to rub" (from PIE root *tere- (1) "to rub, turn"). ONLINE ETYMOLOGY DICTIONARY ​ ● CONTRITE, adjective [Latin , to break or bruise; to rub or wear. See Trite.] Literally, worn or bruised. Hence, broken-hearted for sin; deeply affected with grief and sorrow for having offended God; humble; penitent; as a contrite sinner. WEBSTER 1828 ​ dâkâʼ, daw-kaw'; a primitive root ָדָּכא=ROOT HEBREW WORD FOR CONTRITE ● (compare H1794); to crumble; transitively, to bruise (literally or figuratively):—beat to pieces, break (in pieces), bruise, contrite, crush, destroy, humble, oppress, smite. The KJV translates Strong's H1792 in the following manner: break (3x), break in pieces (3x), crush (3x), bruise (2x), destroy (2x), contrite (1x), smite (1x), oppress (1x), beat to pieces (1x), humble (1x). ● The word translated as contrite in the Bible has three Hebrew words that essentially mean the same thing. First is the root word above. Below are the other two. ,dakkâʼ, dak-kaw'; from H1792; crushed (literally powder, or figuratively ַדָּכּא ● contrite):—contrite, destruction. The KJV translates Strong's H1793 in the following manner: contrite (2x), destruction (1x). dâkâh, daw-kaw'; a primitive root (compare H1790, H1792); to collapse (phys. or ָדָּכה ● mentally):—break (sore), contrite, crouch.
    [Show full text]
  • I. Archaeology II. Hebrew Bible/Old Testament Jezreel Valley I
    265 Jezreel Valley 266 the measurement of Judah (Josh 15 : 56). Ahinoam, 2. The Area by the Spring. Below the tel is an allu- one of David’s wives, originated from Jezreel (1 Sam vial covered terrace with evidence of occupation 25 : 43). The traditional identification of this town from the Neolithic (7th millennium) onwards. In with Tell Ṭarrāme has been contested. 2007 the Israel Antiquities Authority undertook a small salvage excavation on a section of the terrace, Bibliography: ■ Vos, J. C. de, Das Los Judas: über Entstehung und Ziele der Landbeschreibung in Josua 15 (VTSup 95; Leiden and exposed remains from the Intermediate Bronze 2003). [Esp. 440–45] Age. In 2012 an airborne LiDAR scan revealed archi- tectural remains and new excavations were com- 2. Place in Issachar menced in 2013 directed by Jennie Ebeling of the University of Evansville and Norma Franklin of the The Israelite town of Jezreel (MT Yizrĕ el, “El/God University of Haifa. sows”) is mentioned in 2 Kgs 9–10 (see “Jezreel [Place in Issachar]”). Bibliography: ■ Ebeling, J. et al., “Jezreel Revealed in Laser Bob Becking Scans: A Preliminary Report of the 2012 Survey Season,” NEA 75.4 (2012) 232–39. ■ Franklin, N., “Jezreel: Before and After Jezebel,” in Israel in Transition: From Late Bronze II to Iron IIA (c. 1250–850 BCE), vol. 1, The Archaeology (ed. L. L. Jezreel (Place in Issachar) Grabbe; LHBOTS 491; London 2008) 45–53. ■ Ussishkin, I. Archaeology D./J. Woodhead, “Excavations at Tel JezreeI 1990–1991: II. Hebrew Bible/Old Testament Preliminary Report,” Tel Aviv 19 (1992) 3–56.
    [Show full text]
  • 1Then It Happened, When David and His Men Came to Ziklag on the Third
    JO HN BR OWN 12/ 6/20 HOW TO EI\JC OU RAGE YOU RSE LF IN GOD 1Then it happened, when David and his men came to Ziklag on the third day, that the Amalekites had carried out an attack on the Negev and on Ziklag, and had overthrown Ziklag and burned it with fire; 2 and they took captive the women and all who were in it, from the small to the great, without killing anyone, and drove them off and went their way. 3 When David and his men came to the city, behold, it was burned with fire, and their wives, their sons, and their daughters had been taken captive. 4 Then David and the people who were with him raised their voices and wept until there was no strength in them to weep. 5 Now David's two wives had been taken captive, Ahinoam the Jezreelitess and Abigail the widow of Nabal the Carmelite. 6 Also, David was in great distress because the people spoke of stoning him, for all the people were embittered, each one because of his sons and his daughters. But David felt strengthened in the LORD his God. 7 Then David said to Abiathar the priest, the son of Ahimelech, "Please bring me the ephod." So Abiathar brought the ephod to David. 8 And David inquired of the LORD, saying, "Shall I pursue this band of raiders? Will I overtake them?" And He said to him, "Pursue, for you will certainly overtake them, and you will certainly rescue everyone." 9 So David left, he and the six hundred men who were with him, and they came to the brook Besor, where some who were left beh ind stayed.
    [Show full text]
  • 'David's Women': a Critical Comparison of Michal, Bathsheba and Tamar In
    UNIVERSITY OF BIRMINGHAM ‘DAVID’S WOMEN’ A CRITICAL COMPARISON OF MICHAL, BATHSHEBA AND TAMAR IN 1 SAMUEL AND 2 SAMUEL. By Julia Michelle Hogan A thesis submitted to the University of Birmingham for the degree of Master of Research in Theology and Religion. School of Philosophy and Religion College of Arts and Law University of Birmingham September 2013 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract In this thesis I shall look at the narratives of three women in 1 and 2 Samuel: Michal, Bathsheba and Tamar. I will argue how these women each endure incredible experiences of suffering that are brought about primarily through the actions of both King David and the narrator. These women suffer at the hands of the narrator due to the narratives neglect in recording their experiences in any detail in the text. Instead, it will be my argument that these women are simply used as a means of continuing and explaining the events that happen in the plot of 1 and 2 Samuel and the ‘David story’. It will be my aim then to attempt to bring these women’s experiences to the forefront of the text and uncover their lost voices.
    [Show full text]
  • Saul, Doeg, Nabal and the “Son of Jesse”: Readings in 1 Samuel 16—25
    Saul, Doeg, Nabal and the “Son of Jesse”: Readings in 1 Samuel 16—25 By Joseph Lozovyy Ph.D. Thesis The University of Edinburgh 2006 TO MY PARENTS DECLARATION I declare that I have composed Saul, Doeg, Nabal and the “Son of Jesse”: Readings in 1 Samuel 16—25 and that it is my own work, that it has not been submitted, in whole or in part, for any other degree or professional qualification, and that all sources used or quoted have been indicated and acknowledged by complete references. Joseph Lozovyy TABLE OF CONTENTS Abbreviations . ix Abstract . xiii Foreword . xiv CHAPTER I INTRODUCTION I. Introductory Remarks . 1 II. Various Approaches to 1 Sam. 25 . 3 A. Historical Critical Approaches to 1 Sam. 25 . 3 B. Literary approaches to 1 Sam. 25 . 8 1. David as the Hero of the Story . 15 a) Positive Views . 16 b) Negative Views . 20 c) Narrative Analogy . 21 2. Abigail as the Heroine of the Story . 23 3. Nabal as the Hero of the Story . 26 III. The Stories in 1 Sam 21 and 22 . 27 A. Difficulties and Tensions in Studying 1 Sam. 21 and 22 . 27 B. Literary Approaches to 1 Sam. 21 and 22 . 31 1. Negative Views of David . 32 2. Positive and Semi-Positive Views of David . 35 IV. MT, LXX, Q and Josephus in 1 Sam. 16—25 . 40 A. Samuel Scroll in Qumran . 41 B. The Septuagint Versions of 1—2 Samuel (1—2 Reigns) . 44 C. The Text of Samuel in MT, LXX, Q and Josephus . 46 D.
    [Show full text]
  • Ideological Underpinnings of Legislation in the Hebrew Bible
    THE PENNSYLVANIA STATE UNIVERSITY SCHREYER HONORS COLLEGE JEWISH STUDIES PROGRAM IDEOLOGICAL UNDERPINNINGS OF LEGISLATION IN THE HEBREW BIBLE JOHN M. FITZGERALD Spring 2012 A thesis submitted in partial fulfillment of the requirements for baccalaureate degrees in Jewish Studies and Classics and Ancient Mediterranean Studies with honors in Jewish Studies Reviewed and approved* by the following: Baruch Halpern Chaiken Family Chair in Jewish Studies Professor of Ancient History and Classics and Ancient Mediterranean Studies Fellow, Institute for the Arts and Humanities Thesis Supervisor Willa Z. Silverman Professor of French and Jewish Studies Honors Adviser * Signatures are on file in the Schreyer Honors College i Abstract Legislation represents an intersection between reflecting social conditions and seeking to create them. The three main legal texts in the Pentateuch are the Covenant Code in Exodus 21- 23:19, the Priestly legal material primarily located in Leviticus and Numbers, and the Deuteronomic laws in Deuteronomy 12-26. Written at different times by different pens; each author sought to project their worldview in their respective legislation. This thesis will examine two examples of parallel laws: slavery laws in Exod 21:2-6 and Deut 15:12-18; and false weight laws in Lev 19:35-37 and Deut 25:13-19. Through analyzing textual, archaeological, and other ancient Near Eastern texts, I will demonstrate a systematic pattern of Deuteronomic revision of the earlier Covenant Code. Opposed to the largely casuistic Covenant Code, the legal material in Leviticus and Deuteronomy make free use of literary passages. These literary inclusions demonstrate a sense of historical awareness and add clout to the laws by triggering associations in the audience.
    [Show full text]
  • The Nature of David's Kingship at Hebron: an Exegetical and Theological Study of 2 Samuel 2:1-5:5
    Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 2019 The Nature of David's Kingship at Hebron: An Exegetical and Theological Study of 2 Samuel 2:1-5:5 Christian Vogel Andrews University, [email protected] Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Biblical Studies Commons Recommended Citation Vogel, Christian, "The Nature of David's Kingship at Hebron: An Exegetical and Theological Study of 2 Samuel 2:1-5:5" (2019). Dissertations. 1684. https://digitalcommons.andrews.edu/dissertations/1684 This Dissertation is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertations by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. ABSTRACT THE NATURE OF DAVID’S KINGSHIP AT HEBRON: AN EXEGETICAL AND THEOLOGICAL STUDY OF 2 SAMUEL 2:1—5:5 by Christian Vogel Adviser: Richard M. Davidson ABSTRACT OF GRADUATE STUDENT RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: THE NATURE OF DAVID’S KINGSHIP AT HEBRON: AN EXEGETICAL AND THEOLOGICAL STUDY OF 2 SAMUEL 2:1—5:5 Name of researcher: Christian Vogel Name and degree of faculty adviser: Richard M. Davidson, Ph.D. Date completed: June 2019 The account of David’s reign at Hebron found in 2 Samuel 2:1—5:5 constitutes a somewhat neglected, yet crucial part of the David narrative, chronicling David’s first years as king. This dissertation investigates these chapters by means of a close reading of the Hebrew text in order to gain a better understanding of the nature of David’s kingship as it is presented in this literary unit.
    [Show full text]
  • Week 4 Emotions
    sundayfebruarytwentyeighthtwothousandtwentyonead Reminder #3 ANGER Don’t Be _________________ Emotions: Getting A Grip On Your Heart & Mind 1 Samuel 25:9 David’s young men gave this message to Nabal in David’s name, and they waited for a reply. 10 “Who is this fellow Reminder #1 David?” Nabal sneered to the young men. “Who does this son of Don’t Be _________________ Jesse think he is? There are lots of servants these days who run away from their masters. 11 Should I take my bread and my 1 Samuel 25:1a Now Samuel died, and all Israel gathered for his water and my meat that I’ve slaughtered for my shearers and funeral. They buried him at his house in Ramah. Then David give it to a band of outlaws who come from who knows where?” moved down to the wilderness of Maon. 2 There was a wealthy 12 So David’s young men returned and told him what Nabal had man from Maon who owned property near the town of Carmel. said. (NLT) He had 3,000 sheep and 1,000 goats, and it was sheep-shearing time. 3 This man’s name was Nabal, and his wife, Abigail, was a sensible and beautiful woman. But Nabal, a descendant of Caleb, was crude and mean in all his dealings. (NLT) Reminder #4 Don’t Be _________________ Reminder #2 Don’t Be _________________ 1 Samuel 25:13 “Get your swords!” was David’s reply as he strapped on his own. Then 400 men started off with David, and 1 Samuel 25:4 When David heard that Nabal was shearing his 200 remained behind to guard their equipment.
    [Show full text]
  • KINGDOMS Family Guide
    KINGDOMS Family Guide Welcome to IMMERSE The Bible Reading Experience Leading a family is arguably one of the most challenging tasks a person can undertake. And since families are the core unit in the church, their growth and development directly impacts the health of the communi- ties where they serve. The Immerse: Kingdoms Family Reading Guide is a resource designed to assist parents, guardians, and other family lead- ers to guide their families in the transformative Immerse experience. Planning Your Family Experience This family guide is essentially an abridged version of Immerse: King- doms. So it’s an excellent way for young readers in your family to par- ticipate in the Immerse experience without becoming overwhelmed. The readings are shorter than the readings in Immerse: Kingdoms and are always drawn from within a single day’s reading. This helps every- one in the family to stay together, whether reading from the family guide or the complete Kingdoms volume. Each daily Bible reading in the family guide is introduced by a short paragraph to orient young readers to what they are about to read. This paragraph will also help to connect the individual daily Scripture pas- sages to the big story revealed in the whole Bible. (This is an excellent tool for helping you guide your family discussions.) The family guide readings end with a feature called Thinking To- gether, created especially for young readers. These provide reflective statements and questions to help them think more deeply about the Scriptures they have read. (Thinking Together is also useful for guiding your family discussions.) The readings in the family guide are intended primarily for children i ii IMMERSE • KINGDOMS in grades 4 to 8.
    [Show full text]
  • Abigail, Wife of King David
    Abigail, Wife Of King David ‘David lived with Achish, king of Gath. David, his servants and every man with his household. David with his two wives; Ahinoam the Jezreelitess and Abigail the Carmelitess, widow of Nabal’ (1 Samuel 27:3). Abigail seemed to have been a very wise woman. She had lived for years with a violent, alcoholic, foolish husband named Nabal. After Nabal’s death, David proposed to Abigail. She was David’s second wife. His first wife was Michal, daughter of King Saul. ‘The sons of Saul were Jonathan, Ishvi and Malchishua. His two daughters were Merab, and the name of the younger, Michal (1 Samuel 14:49). ‘Saul gave David, Michal his daughter for his wife’ (1 Samuel 18:27). Michal never had any children. ‘Michal the daughter of Saul had no child to the day of her death’ (2 Samuel 6:23). Abigail had two sons to David, Chileab and Daniel. ‘To David were sons born in Hebron … Chileab, born of Abigail the Carmelite, widow of Nabal‘ (2 Samuel 3:2 & 3) … Daniel born of Abigail the Carmelitess’ (1 Chronicles 3:1). The wisdom of Abigail is almost breathtaking. She saved the whole of Israel by her quick thinking. ‘There was a very wealthy man named Nabal in Maon whose possessions were in Carmel. He had three thousand sheep, a thousand goats and he was shearing his sheep in Carmel. The name of the man was Nabal and his wife Abigail. Abigail was a woman of wisdom and was very beautiful, but Nabal of the house of Caleb, was churlish and evil in all his works.
    [Show full text]
  • 1 Samuel Devotionals
    1 Samuel 1 As for Hannah, she was speaking in her heart, only her lips were moving, but her voice was not heard. So Eli thought she was drunk. 1 Sam 1:13 As I read this today, I tried to think back to those people that I wanted to have praying for me. There are some people who say "I'll pray for you", but there are those that you know will do it. I remember going to a See You At The Pole event while I was in college at Mizzou. We were standing on the steps, and some adults had shown up to support us and pray with and for us. In my group was a man from my church named Robert. As people went around the circle and prayed, Robert would utter quietly "Yes Lord", "Make it so Lord", and other statements to this effect. At first it bothered me, but then I realized what I am normally doing when I'm in a large group to pray. I pray, and then I sometimes listen to the other people, but more often I just start thinking of unrelated things and my mind would wander. Robert's method was odd to me at first, until I realized that he wanted to really be in prayer with every person as the prayers went around the circle. When I pray in a large group now, I listen to the person so I can pray with them and for them. In this passage, Eli the priest has never truly seen, experienced or uttered fervent prayer.
    [Show full text]