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

2. 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

3. 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)

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

5. 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 ). Climactic
moments: death of Uriah (2 Sam. 11) and
death of Absalom (2 Sam. 18: 33-19: 8)

6. 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?

7. 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

8. 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 : Poems on power of God.
2 Sam. 23: 1-7 as re-affirmation of
2 Sam. 7