Books of the Nebi’im/Nevi’im (Prophets)

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Books of the Nebi’im/Nevi’im (Prophets) David (r. c. 1000-961 BC) Philistines Judges Saul (r. 1020-1000 BC), succeeded by David (in Judah) and Ishbaal, then David (in Israel)

Book(s) of Samuel explaining transformation of nomadic tribal society into settled monarchy Choice of David (1 Sam. 16: 1-13) Shepherd/king motif Youngest, but most suitable, son

Consolidation of regime and building of institutions (2 Sam. 5: 6-8: 18) Tribal concerns: Ark, children, wars with Philistines (2 Sam. 5: 6-6: 20) Urban concerns: dynastic succession, state wars, official bureaucracy (2 Sam. 7: 1-8: 18)

Conquest of Jerusalem from the Jebusites (2 Sam. 5-6) On non-building of temple, see 2 Sam. 7: 4-7

God’s promise to David (2 Sam. 7: 1-17): Root of Messianic hopes, unconditional(?) 2 Sam. 9-20: “Succession narrative.” Elimination of Amnon (2 Sam. 13) and Absalom (2 Sam. 14-19). Climactic moments: death of Uriah (2 Sam. 11) and death of Absalom (2 Sam. 18: 33-19: 8)

Parallels and Contrasts Both deaths result of state activities Both deaths involving Joab acting for David However, David grieves for Absalom (who opposed him) and not for Uriah (who served him) David as expression of ambiguity of human experience in world ordered by God of Israel?

God taking David to task: manifestation of 2 Sam. 7: 14-16 “Take” here, better translated as “make depart.” Same verb used about sword in 2 Sam. 12: 10. Role of God’s sustaining love vs. jeopardising sword

2 Sam. 21-24: Collection of tribal memories: 2 Sam. 21: Expiation of blood guilt for Saul’s slaying of Gibeonites: state subordination of tribal feud system 2 Sam. 22-23: Poems on power of God. 2 Sam. 23: 1-7 as re-affirmation of 2 Sam. 7