By Paul Borgman
The biblical tale of King David and his clash with King Saul (1 and a couple of Samuel) is without doubt one of the so much colourful and perennially renowned within the Hebrew Bible. lately, this tale has attracted loads of scholarly recognition, a lot of it dedicated to exhibiting that David used to be a much much less heroic personality than seems to be at the floor. certainly, multiple has painted David as a despicable tyrant. Paul Borgman presents a counter-reading to those experiences, via an attentive interpreting of the narrative styles of the textual content. He specializes in one of many key gains of old Hebrew narrative poetics -- repeated styles -- taking detailed notice of even the small diversifications every time a development recurs. He argues that such "hearing cues" might have alerted an historic viewers to the solutions to such questions as "Who is David?" and "What is so fallacious with Saul?" The narrative insists on such questions, says Borgman, slowly disclosing solutions via styles of repeated eventualities and dominant motifs that yield, ultimately, the perfect paintings of storytelling in old literature. Borgman concludes with a comparability with Homer's storytelling approach, demontrating that the David tale is certainly a masterpiece and David (as Baruch Halpern has acknowledged) "the first actually sleek human."
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Extra resources for David, Saul, and God: Rediscovering an Ancient Story
15 ‘‘You have done foolishly,’’ Samuel responds. ‘‘Now your kingdom will not continue; the Lord has sought out a man after his own heart . . and appointed him to be ruler over his people, because you have not kept what the Lord commanded you’’ (I, 13:11–14). But just how foolish are Saul’s actions? It’s the seventh day, after all, and military defeat looms. Where is the prophet? Perhaps God ﬁrst wants a little initiative on my part, Saul might be thinking: certainly God wants divine recognition here, a sacriﬁce.
2. Inappropriate Sacriﬁcing (1 Sam 15:1–31) The pattern of Saul’s wrongdoing has formal elements: disobedience tinged with fearfulness; wrongful sacriﬁcing; proffered rationale by the wrongdoer; 26 david, saul, and god God’s deciding to unchoose Saul in favor of someone presumably superior. Here, the second time around, each of the elements is more pronounced—a conﬁrmation of what might have been open to conjecture. Samuel had given Saul instructions on behalf of God regarding the sevenday wait at Gilgal, and now the prophet once again gives what he calls divine direction.
Approaching town, Saul and his servant meet some girls, and ask the whereabouts of the seer. The interlocutors are presented as unusually talkative girls, particularly in light of this story’s economy of detail and dialogue. Are we to understand these young women to be struck by the imposingly tall and handsome young man? Is the audience to wonder about what appears striking but otherwise proves deﬁcient? In any case, the girls’ answer turns out to be, simply, that Samuel is in town offering sacriﬁces (I, 9:11–13).