King David, Innocent Blood, and Bloodguilt by David J. Shepherd;

Author:David J. Shepherd; [Shepherd, David J.]
Language: eng
Format: epub
ISBN: 9780192579713
Publisher: Oxford University Press USA
Published: 2023-04-18T00:00:00+00:00

King David, Innocent Blood, and Bloodguilt. David J. Shepherd, Oxford University Press. © David J. Shepherd 2023. DOI: 10.1093/oso/9780198842200.003.0007

1 So also Alter, The David Story, 265; and Bader, Sexual Violation, 135. Westbrook, Your Daughters, 145, sees here reason to hope, given that Abigail too is beautiful.

2 So too McCarter, II Samuel, 320; Stiebert, Fathers and Daughters, 62; Bar Efrat, Narrative Art, 241; and others. Van Dijk-Hemmes, ‘Limits of Patriarchy’, 140; and Amit, ‘Absalom’, 258, also note Tamar’s specification as Absalom’s sister in v. 4.

3 That women such as Tamar were closely guarded was already suggested in antiquity by Josephus, Antiquities 7.8.1 (163).

4 So also Westbrook, Your Daughters, 144–9.

5 So suggests Hertzberg, I & II Samuel, 323.

6 That this latter detail belies a desire for intimacy is suggested by e.g. Ackroyd, Second Samuel, 121; Morrison, 2 Samuel, 171; Van Dijk-Hemmes, ‘Limits of Patriarchy’, 142; and esp. Campell, 2 Samuel, 128. Firth, 1 & 2 Samuel, 437; Fokkelman, Narrative Art, vol. 1, 109; and Bar Efrat, Narrative Art, 249, see Jonadab as merely creating a context for the two to be together. Peters, ‘Together in Guilt’, 10, seems to underestimate the intimacy implied here when he suggests that Jonadab is not culpable, though Peters may still be right that Jonadab’s wisdom is undermined by his inability to predict that his advice would lead to Amnon’s taking her by force.

7 It is clear that the word refers to the ability to achieve ends by clever means (so e.g. Bar Efrat, Narrative Art, 248; and Ackroyd, Second Samuel, 121), but as Gordon, I & II Samuel, 262, aptly puts it, the term ‘takes its colour from the context’ (cf. also Stoebe, Zweite Buch Samuelis, 325; and Whybray, Succession Narrative, 58). Thus McCarter, II Samuel, 321, rightly rejects ‘wise’ as a gloss here because its largely positive connotations in English cannot be assumed for the Hebrew in this context.

8 So also Bar Efrat, Narrative Art, 246.

9 That Jonadab will eventually side with Absalom suggests less a ‘friend’ than an advisor (Alter, The David Story, 265). Firth, 1 & 2 Samuel, 436, notes that the term is also applied to Hushai, suggesting perhaps that both are court advisors of some sort. See further, McCarter, II Samuel, 321.

10 So also Hertzberg, I & II Samuel, 323.

11 A query shared by Morrison, 2 Samuel, 171. For comparisons of Jonadab’s advice with Amnon’s request, see Peters, ‘Together in Guilt’, 4–6; and Bader, Sexual Violation, 138–40.

12 So hints Daube, ‘Ideal King’, 317. That David is unwitting here is suggested by e.g. Bar Efrat, Narrative Art, 255; Amit, ‘Reservoir’, 212; Bader, Sexual Violation, 137, 143; and Gray, ‘Amnon’, 42; others add that it would have been churlish for the king to refuse (e.g. Gordon, I & II Samuel, 262; and Stiebert, Fathers and Daughters, 60).

13 According to Hertzberg, I & II Samuel, 321; and Firth, 1 & 2 Samuel, 433, the MT’s ‘lie her’ (rather than the typical ‘lie with her’) may reflect the violence of Amnon’s action. See, however, the fuller discussion in McCarter, II Samuel, 317.

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