Chronology of Shemuel I 16 – 17/2

Chronology of Shemuel I 16 – 17

Exegetical Approaches

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Chronological Order

The chapters are written in their proper chronological order.

Sources:Bavli YevamotYevamot 76bAbout the Bavli, R. Shemuel b. Chofni GaonBereshit 48:8About R. Shemuel b. Chofni Gaon #2, RashiShemuel I 17:15Shemuel I 17:55About R. Shelomo Yitzchaki, RadakShemuel I 17:12Shemuel I 17:55About R. David Kimchi, RidShemuel I 17:55About R. Yeshayah of Trani, R. Yosef ibn KaspiShemuel I 17:55About R. Yosef ibn Kaspi, RalbagShemuel I 17:55About R. Levi b. Gershom

Why didn't Shaul recognize David? These commentators offer several possibilities:

• Shaul was asking a different question – Bavli Yevamot, and others in its wake,¹ explain that Shaul was not asking for David's name but rather his lineage, to ascertain his worthiness to rule. This, however, is somewhat difficult as Shaul already knew who David's father was (see 16:22) and David does not offer any further identification.
• Evil Spirit – Rabbi Shemuel b. Chofni Gaon² suggests that when the "evil spirit" (רוּחַ הָרָעָה) came upon Shaul, he became confused and no longer remembered who David was.³
• Too busy – Ralbag and Ibn Kaspi assert that since Shaul had so many different tasks and concerns in the kingdom, he did not remember the names and details of all of his servants.⁴
• Unaware that fought – The commentary attributed to R"Y Kara uniquely suggests that after David found Shaul's armor unwieldy and removed it, Shaul assumed that David was no longer going to fight Golyat.  As such, when he saw someone head to the battlefield he asked Avner who it was.⁵

Why was David in Beit Lechem? Rashi and Radak explain that the phrase "וְדָוִד הֹלֵךְ וָשָׁב מֵעַל שָׁאוּל" comes to teach that David only worked part time in the palace, and shepherded at home in between his royal visits.  However, if David had already been appointed the king's arms-bearer, it is strange that he would have been sent home specifically when a war was going on.

"כִּי נַעַר אַתָּה" versus "וְגִבּוֹר חַיִל וְאִישׁ מִלְחָמָה" – This position might explain that when the servants recommend David to Shaul in Chapter 16, they refer to him as a valiant warrior despite his lack of true experience because they want to present him in the best possible light.  When Shaul evaluates his chances at winning Golyat, in contrast, he belittles whatever might and courage David might have, because he deems them insignificant when compared with Golyat's vast military knowledge and capabilities.

Doubling of David's family details – It is not clear why the verses need to introduce David's family a second time in Chapter 17 if the reader already knows this information from the previous chapter.⁶  Abarbanel posits that Chapter 17 marks the beginning of the David narratives and as such David's lineage is elaborated upon again.⁷

Eliav's attitude to David – Eliav might speak scornfully to David, not despite his brother's appointment as arms-bearer, but because of it.  It is possible that Eliav's attitude stems from jealousy over David's promotion. Nonetheless, it is strange that Eliav should speak with David as if he had no business coming to the battlefield, if David was part of Shaul's armed forces.

"וַיִּקָּחֵהוּ שָׁאוּל בַּיּוֹם הַהוּא" – when? According to the commentary attributed to R"Y Kara,  this verse is chronological and refers to Shaul's appointing David to be a permanent, rather than temporary, member of the royal household after his victory over Golyat.

David's rise to power

Achronological Order

The events of Shemeuel I 17 are written out of order and really took place before David's appointment as court musician in Shemuel I 16:14.

Sources:R. Shemuel b. Chofni GaonBereshit 48:8About R. Shemuel b. Chofni Gaon #1, R"M Leibtag⁸

Authorship of Sefer Shemuel – Following Bava Batra, R"M Leibtag claims that Sefer Shemuel was written by the prophets Shemuel, Gad and Natan.  He suggests that since Shemuel was Shaul's prophet, he wrote Chapters 1-16, which concern the two of them, whereas Gad, David's prophet, wrote the units relating to David, beginning with his rise to power in Chapter 17.

Why are the chapters not written in order? R. Leibtag posits that the achronology can be explained by the multiple authorship. When the various units were combined it was not seamless, leading to small sections of overlapping or achronological content.  He suggests that Shemuel ends his narrative with his last act as prophet, the anointment of David. This marked the tearing away of Shaul's kingship, as the spirit of Hashem came to David and left Shaul.  To highlight the change, Shemuel relates a story from later in Shaul's life: his search for a musician to alleviate the effects of the evil spirit.  Gad, however, backtracks so as to begin his narrative with David's first heroic act, his defeat of Golyat.

How was David in Beit Lechem? David's appointment as musician and arms-bearer happened only after the defeat of Golyat so he had no reason to be in the palace.  Not yet of age to fight as a soldier, he was naturally at home.

Eliav's attitude to David – Since David has no official standing in the palace at the time of the story, Eliav is not being disrespectful to a servant of a king, but only to his nagging, younger brother.

"וְדָוִד הֹלֵךְ וָשָׁב מֵעַל שָׁאוּל" – According to this approach "מֵעַל שָׁאוּל" must refer to the Israelite camp, rather than the palace, since David was not yet in Shaul's employ. The verse explains that David would go back and forth between visiting his brothers at the battlefield and shepherding his father's sheep.

"כִּי נַעַר אַתָּה" versus "וְגִבּוֹר חַיִל וְאִישׁ מִלְחָמָה" – David really is a youngster when he approaches Golyat and as such, is referred to as a "נַעַר".  When Shaul's men search for a musician (perhaps months later), however, David can be spoken of as a "גִבּוֹר חַיִל וְאִישׁ מִלְחָמָה" since has already proven himself a valiant warrior through his defeat of Golyat.

How did Shaul not recognize David? Shaul had not yet met David, so it is not surprising that he should ask for his name.

Doubling of list of Yishai's sons – This overlap can be explained by the fact that the two chapters are written by different authors.

"וַיִּקָּחֵהוּ שָׁאוּל בַּיּוֹם הַהוּא" ‎(18:2)‎‏ ‎‏ – when? This verse suggests that Shaul took David to live at the palace on the day that David fought Golyat, rather than after being chosen as musician (which, according to this approach, was several years later). R. Leibtag offers two possible solutions:

• The verse means that Shaul took David to serve in the army (not live in the palace) on that day.  After the war was over, however, he went back home, and was only taken to live in the palace years later.
• "בַּיּוֹם הַהוּא" refers back to Shemuel 16:19-21, and speaks of the story there regrading David being taken as musician.⁹ 

אין מוקדם ומאוחר

Overlapping stories

How did Shaul not recognize David?

How was David in Beit Lechem?

17:33 – "כִּי נַעַר אַתָּה וְהוּא אִישׁ מִלְחָמָה מִנְּעֻרָיו"

Doubling of list of Yishai's sons

Eliav's attitude to David

אין מוקדם ומאוחר

¹ See Rashi, R"Y Kara, and Radak.

² See his second suggestion.  The Rid and Ibn Kaspi also raise this as a possible solution.

³ One might question, however, why Avner too did not know David's identity.

⁴ The Rid adds that David only worked part time in the palace, as he went to and from there to shepherd his father's sheep.

⁵ According to this commentary, Shaul did not ask about David's identity after he finished fighting, but beforehand, when he first headed towards Golyat, as the verse itself says, "וְכִרְאוֹת שָׁאוּל אֶת דָּוִד יֹצֵא לִקְרַאת הַפְּלִשְׁתִּי". The verse is written achronologically, perhaps so as not to interrupt the drama of the story.  Verse 58 is still difficult for this position since it has Shaul asking David who he is even after he has returned from the battlefield and stands in front of the king.  The commentary responds by suggesting that Shaul could not believe that it was really David who had gone.

⁶ If the verses had only mentioned the sons who went to war, the repetition would be understandable as it comes to explain why David went to visit the Isarelite camp. However, the mention of Yishai and the fact that he had eight sons seems redundant as it shares no new information.

⁷ It is not clear, however, why Chapter 17 rather than Chapter 16 should be considered the opening of the unit.

⁸ See his article, "עד היכן דברי שמואל?", in Alon Shevut 122 (1988).

⁹ This, however, is difficult as there is no hint in Chapter 18 to that episode.