Chronology of Shemuel I 16 – 17/2

Chronology of Shemuel I 16 – 17

Exegetical Approaches

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Overview

Commentators struggle to explain the various inconsistencies between Chapters 16 and 17. Rashi and other medieval exegetes assume that the two chapters are ordered chronologically and give local answers to any apparent contradictions or doublings. R. Shemuel b. Chofni Gaon, in contrast, resolves several of the problems by positing that David's defeat of Golyat in Chapter 17 actually occurred before the search for a musician in Chapter 16. R"M Leibtag elaborates on this position, suggesting that the two units were written by distinct prophets, resulting in the discordant, achronological account. Finally, a third approach suggests that the events of the two chapters overlap and occurred simultaneously.  The prophet, however, preferred a thematic ordering over a strict chronological one and narrated events relating to the personal life of Shaul distinctly from those that related to the nation as a whole.

Chronological Order

The chapters are written in their proper chronological order.  Individual inconsistencies have local explanations.

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 was David in Beit Lechem? Rashi and Radak explain that the phrase "וְדָוִד הֹלֵךְ וָשָׁב מֵעַל שָׁאוּל" (Shemuel I 17:15) comes to teach that David only worked part time in the palace, and shepherded at home in between his royal visits.Thus, he happened to be in Beit Lekhem during the war. 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 broke out.

Doubling of David's family details – Abarbanel posits that since Chapter 17 marks the beginning of the David narratives, David's lineage is elaborated upon again by way of introduction.¹

Eliav's attitude to David – Eliav might speak scornfully to David, not despite his brother's appointment as arms-bearer, but because of it.  Eliav's disparaging attitude likely stemmed 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.

"וַיִּשָּׁמְעוּ הַדְּבָרִים אֲשֶׁר דִּבֶּר דָּוִד" – According to this approach, if David was already an arms-bearer of Shaul and had a relationship with him, it is not clear why David does not approach Shaul on his own to volunteer to fight.²

"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 beating 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.

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

• Shaul was asking a different question – Bavli Yevamot, and others in its wake,³ 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 Gaon⁴ suggests that when the "evil spirit" (רוּחַ הָרָעָה) came upon Shaul, he became confused and no longer remembered who David was.⁵
• 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.⁶
• 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.⁷

"וַיִּקָּחֵהוּ שָׁאוּל בַּיּוֹם הַהוּא" – when? The commentary attributed to R"Y Kara explains that this verse is chronological and refers to Shaul's appointing David to be a permanent, rather than temporary, member of the royal household⁸ after his victory over Golyat.

David's rise to power – According to this approach David's rise to power was somewhat gradual.  He got a foot in the door as musician, rose to the position of arms-bearer and only afterwards did he defeat Golyat to become a national hero.

Achronological Order

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

Sources:R. Shemuel b. Chofni GaonBereshit 48:8About R. Shemuel b. Chofni Gaon #1,  R"M Leibtag⁹

Why are the chapters not written in order? Both Hoil MosheShemuel I 17:12About R. Moshe Yitzchak Ashkenazi and R"M Leibtag suggest that Sefer Shemuel was written by multiple authors, whose works were then combined.  This dual authorship resulted in small sections of overlapping, inconsistent, or achronological content. The Hoil Moshe does not elaborate as to the identities of the authors, but R"M Leibtag follows Bavli Bava Batra in suggesting that they were 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.

Thematic concerns – R. Leibtag elaborates on the specific achronology in our stories, explaining why the incident of appointing the musician would appear in Shemuel's narrative rather than later, in Gad's unit.  He suggests that Shemuel naturally chose to end 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 then 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. For other examples where thematic concerns might lead to achronology, see Chronological and Thematic Order.

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.  As he was not yet of age to fight as a soldier, he was naturally at home.

"וְדָוִד הֹלֵךְ וָשָׁב מֵעַל שָׁאוּל" – According to this approach "מֵעַל שָׁאוּל" must refer to the Israelite camp, rather than the palace,¹⁰ 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.

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.

"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 or years 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 as Shemuel 16:22 implies.¹¹ 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 months or years later.¹²
• "בַּיּוֹם הַהוּא" refers back to Shemuel 16:19-21, and speaks of the story there regarding David being taken as musician.

Overlapping Stories

The events of Chapters 16 and 17 happened simultaneously but the narrator preferred to separate the personal and national strands of the story and tell each part individually.  Thus, Chapter 16 focuses on events relating to the personal life of Shaul, while Chapter 17 focuses on those that relate to Israel at large.

Achronology and the "split screen" – According to this approach, sometimes when a series of events occurs simultaneously, but affects different people, Tanakh tells the story from two different perspectives in the textual equivalent of a split screen. This story is a case in point, as the narrator tells the events that occurred during the Philistine battle, focusing first on how they affected Shaul (Chapter 16) and then on how they related to the nation (Chapter 17).¹³

16:14-17 overlaps with 17:1-30 – According to this approach, the search for a musician took place during the war with the Philistines. The "רוּחַ רָעָה" that plagued Shaul wasn't a purely supernatural phenomenon, but rather a natural reaction to stress.  The mood would affect Shaul when he was particularly upset, and first struck when faced by the Philistine threat and Golyat's taunts in Chapter 17. As such, the events of Shemuel 17:1-30 overlap with 16:14-17.  Throughout the weeks of potential war and Golyat's mocking, Shaul's men searched for a musician to alleviate the king's tension.

"וְדָוִד הֹלֵךְ וָשָׁב מֵעַל שָׁאוּל" – Throughout this period, David would go back and forth from his home in Beit Lekhem to the battlefield,¹⁴ since he had not yet been chosen as musician.

Eliav's attitude to David – At this point in the story, David has no special status in the palace, so Eliav has no qualms about ridiculing his brother.

"וַיִּשָּׁמְעוּ הַדְּבָרִים אֲשֶׁר דִּבֶּר דָּוִד" – David does not approach Shaul on his own with his willingness to fight, since he has never yet met Shaul, has not been appointed arms-bearer, and wasn't even conscripted into the army. Rather, word of his interest spreads around the camp, eventually reaching Shaul's servants' ears.

"וַיַּגִּדוּ לִפְנֵי שָׁאוּל וַיִּקָּחֵהוּ" – At first glance it seems as if this verse is speaking of David being taken to Shaul so that he could fight against Golyat.  However, it is unlikely that the Israelites listening to David were really convinced that the youngster could defeat the giant, and would probably not have actively recommended him. Moreover, David himself never expressed a willingness to fight out loud, only asking about the promised reward. Thus, this position suggests instead that this phrase alludes to the events of 16:18-20, and refers to the servants taking David to the king as a candidate for the position of musician, not warrior.¹⁵

"כִּי נַעַר אַתָּה" versus "וְגִבּוֹר חַיִל וְאִישׁ מִלְחָמָה" – David really is a "נַעַר" in the story, as Shaul describes him.  The king's servants, however, see in him someone who is filled with confidence and has the makings of a man of war.  When they looked for a harpist, it was not only musical talent they were searching for, but a personality who could calm the king and boost his morale. They thus present him as a "גִבּוֹר חַיִל וְאִישׁ מִלְחָמָה".

"עַבְדְּךָ יֵלֵךְ וְנִלְחַם עִם הַפְּלִשְׁתִּי הַזֶּה" – Once he is brought before the king, David takes the opportunity to volunteer to fight Golyat.  Having no other entree into the palace, he realizes that this is his opportunity. Shaul initially responds with shocked disbelief, but afterwards is convinced by David.

How did Shaul not recognize David? As Shaul had never met David before, it is logical that he did not know his name.  Only Shaul's staff who had been involved in the search for a musician knew David's details.

"וַיִּקָּחֵהוּ שָׁאוּל בַּיּוֹם הַהוּא" ‎(18:2)‎‏ ‎‏ – when? The opening of Chapter 18 (וַיִּקָּחֵהוּ שָׁאוּל) is parallel to Chapter 16:21-23 ("וַיָּבֹא דָוִד אֶל ....שָׁאוּל"). After the battle against Golyat, David is taken to the palace, and becomes Shaul's arms-bearer.¹⁶

Doubling of list of Yishai's sons – This approach does not explain why there was a need for the narrator to repeat the information regarding David's family in 17:12.

¹ It is not clear, however, why Chapter 17 rather than Chapter 16 should be considered the opening of the unit.

² See below that Ralbag would answer that David's position was not such an important one, and he was not yet on the King's radar (as proven by the fact that Shaul still did not know his name).

³ See Rashi, R"Y Kara, and Radak.

⁴ See his second suggestion.  The Rid and Ibn Kaspi also raise this as a possible solution.

⁵ One might question, however, why Avner too did not know David's identity.

⁶ 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.

⁷ This commentary notes that 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, however, 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.

⁸ See above that Rashi and Radak explain that beforehand David only worked part-time as royal musician and arms-bearer.

⁹ See his article, "עד היכן דברי שמואל?", in Alon Shevut 122 (1988).

¹⁰ See Hoil Moshe who makes this point.

¹¹ Since this approach posits that the appointment as musician occurred years later, it is difficult to say that he was taken to the palace from his home to play for the king, if he had already been taken to live in the palace after the battle with Golyat.

¹² It is questionable, however, whether a national war hero would simply return home and resume his old shepherding career.  In addition, if David really had gone home after the war, given Shaul's later jealousy of him, why would Shaul invite him back to the palace?

¹³ Another example of such "split screens" is the narratives of the Israelite and Judean kings in Sefer Malakhim. The text alternates between each kingdom, even though this sometimes results in overlap and achronology as a story is finished before going back and presenting it from the second perspective. For many more examples, see Chronological and Thematic Order.

¹⁴ As above, this approach does not explain the phrase "מֵעַל שָׁאוּל" to refer to Shaul's palace, but to the camp site.

¹⁵ According to Chapter 16, David was taken to the palace from his house, not the battle field. As such, this approach would have to posit that word of David's interest in Golyat's threats only reached the servants after David had already returned home from visiting his brothers.

¹⁶ Note, too, that just as Chapter 16 speaks of Shaul's love ( וַיֶּאֱהָבֵהוּ מְאֹד), Chapter 18 speaks of Yonatan's love ("וַיֶּאֱהָבֵהוּ יְהוֹנָתָן כְּנַפְשׁוֹ").