DAVID CHOSEN AND SAUL REJECTED: AN EXEGETICAL EXPOSITION OF 1 SAMUEL 16

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An Assignment

Presented to

Dr. Robert Chisholm

Dallas Theological Seminary

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In Partial Fulfillment

of the Requirements for the Course

OT415 Exegesis of Judges and Samuel

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by

Erick Arowo

May 2014

File #26

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DAVID CHOSEN AND SAUL REJECTED: AN EXEGETICAL EXPOSITION OF 1 SAMUEL 16

Step 1: Introduction and Summary Structure

This is the story of the beginnings of a change of guard from Saul to David. The pericope begins with the mention of Saul who has been the main character from 9:1 to 15:35. In 15:35 the narrator gives a clear indication that Saul’s days as king are coming to an end by saying that God regretted that he had made Saul king. Earlier God indicated the rejection of Saul dynasty and kingship and the choosing of someone to replace him (13:14 and 15:28). 16:1 reiterates Saul’s rejection as king and begins the movement towards the actualization of his replacement.

Chapter 16 is thus a transition, which proceeds in two episodes: the anointing of David by Samuel on the Lord’s orders (16:1-13) and the invitation of David into service in Saul’s Royal court (16:14-23). The two episodes are demarcated by an inclusio with the first being demarcated by the phrase “horn of oil” appearing in vv. 1 and13 while the second is demarcated by the phrase “Spirit...departed from…” in vv. 14 and 23.1

The narrator uses change of location to signify end of scenes in the first episode (16:1-13). The first scene ends with the mention of “he (Samuel) went to Bethlehem (v. 4b). The second scene ends with the mention of “he (Samuel) went to Ramah” (v. 13). In agreement Howard says that in addition to 16:13, other instances in which a literary unit is ended by the main character returns home after the termination of the action just described include 1 Sam 2:11, 20; 6:16; 7:17; 8:22; 10:25, 26;  14:46; 15:34.2 In addition the narrator also uses the temporal indicator “and it so happened” (v. 6) to signal change of focus from the preparations of the sacrificial ceremony to the anointing ceremony that is related in verses 6-13.

The first episode (16:1-13) begins with a wayyiqtol signaling both connection with the previous material and progression in the story. The wayyo’mer (v. 1) clause starts a section that is characterized by an interchange between divine address and human response taking place in Ramah (vv. 1-4b) and then shifts to Bethlehem where Yahweh’s plan is carried out (vv.4c-13). The divine address develops the theme of the chapter in significant ways: the first divine address launches the mission to anoint the successor and gives instructions on how it is to be accomplished (v. 1, 2b-3), the second divine address gives the principle that guides the choice of a new king very different from those that guided the now rejected king (v. 7), and the third divine address specifically identifies the chosen king and orders him anointed (v. 12b) thereby bringing to a climax the theme of divine election. Kessler rightly sees divine rebuke as a leading motif in this pericope and points out that the interchange between the Lord and Samuel as two divine rebukes (the first against continuing to grieve over Saul in v. 1) and the other against wrong judgment in v. 7) and two divine commissions (the first to prepare a heifer for sacrifice in v. 2 and

                                                                                                               1  Youngblood,  “1,  2  Samuel,”  164.  2  Howard,  “The  Transfer  of  Power  from  Saul  to  David  in  1  Sam  16,”  475  n.  9.  

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the other to anoint David in v. 12) in the pericope.3 The dialogue helps highlight the nature of task at hand.

The second episode (16:14-23) begins with a disjunctive clause “and the spirit of the Lord departed…” which provides background information to the events after which brings Saul and David together and develops the second theme of divine rejection. The departure of the spirit both begins and ends the sub-unit, which is dominated by the effects of the evil spirit tormenting the rejected king and providing opportunity of service for the anointed king. This sub-unit provides the first time that David is introduced to Saul (where his musical talent makes room for him in the royal court) with the second being 17:55-58 (where his warrior status is at play). It is noteworthy that these two attributes are part of the positive description given of David by the servant of Saul (v. 18). General Outline The Lord chooses David as King and Rejects Saul (16:1-23) Episode 1: Samuel anoints David as king designate (vv. 1-13)

Scene I: The Lord sends Samuel to anoint David as king (vv. 1-4b) Scene II: Samuel anoints David king (vv. 4c-13)

Samuel prepares invitees for the sacrificial ceremony (vv. 4c-5) David anointed among his brothers (vv. 6-13) Episode 2: Saul welcomes David into the royal court (vv. 14-23)

Scene I: King Suffers judgment (vv. 14-18) Scene II: David alleviates impact of Saul’s judgment (vv. 19-23)

Step 2: Narrative Structure Outline

Verses 1-13 (Episode 1)

Verses 1-4b 1a. And the Lord said to Samuel, (sequential-introductory) 1b. “How long will you grieve concerning Saul, but I have rejected him from being

king upon Israel? Fill your horn of oil and go. I am sending you to Jesse, the Bethlehemite, for I have chosen among his sons a king for myself.”

2a. And Samuel said, (sequential) 2b. “How will I go and Saul will hear and he will kill me.” 2c. And the Lord said, (sequential)

“Take a heifer in your hand. And you will say ‘I have come to sacrifice to the Lord.’

3. And you will invite Jesse to the sacrifice, and I will make known to you what you will do, and you will anoint for me whoever I will say to you.”

4a. And Samuel did what the Lord said, (sequential) 4b. and went to Bethlehem. (concluding)

                                                                                                               3  Kessler,  “Narrative  Technique  in  1  Sm  16,”  546–7.  

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Comments (1) In verse 1a the narrative begins with a wayyiqtol form and the story is then carried

forward by a series of wayyiqtol forms in quick succession. The wayyiqtol form in verse 1a can be viewed as sequential as it picks the themes of the previous verse in which Samuel grieved while God rejected Saul. However, it can also be viewed as introductory as it introduces a new episode in which God sends Samuel to anoint a new king-designate in place of Saul.

(2) In verse 1b the disjunctive clause (in bold) functions contrastively highlighting the different reactions God and Samuel had regarding Saul.

(3) In verse 1b, the clause starting with the particle כי performs a causal function giving the reason God is sending Samuel to Jesse’s house.

(4) In verse 3, the disjunctive clause is emphatic in nature laying emphasis that it is the Lord who will indicate what is to be done in Jesse’s house.

(5) In verse 4b the wayyiqtol clause performs a concluding function to the literary unit bringing the Lord’s dialogue with Samuel to and end and setting the stage for the next section.

Verses 4c-5 4c. The elders of the city trembled (dramatic) 4d. when they met him, (temporal) 4d. and he said, (sequential) 4e. “Do you come in peace?” 5a. And he said, (sequential) 5b. “In peace, I have come to sacrifice to the Lord. Consecrate yourselves and come

with me to the sacrifice.” 5e. And he consecrated Jesse and his sons. (sequential) 5f. And he invited them to the sacrifice. (sequential) Comments

(1) In verse 4c the wayyiqtol clause has a dramatic functions specifically highlighting the state of the elders when they met Samuel.

(2) In verse 4d the infinitive clause is subordinate to the main clause preceding it and gives the time when the action of the main clause took place.

Verses 6-13 6a. And it so happened (introductory) 6b. When they arrived, (temporal) 6b. he saw Eliab, (sequential) 6c. and thought (sequential) 6d. “Surely before the Lord is his anointed.” 7a. But the Lord said to Samuel (sequential-contrastive) 7b. “Do not look at his appearance or the height of his stature, for I have rejected

him. Because he does not look at what man looks at, for man looks at the outward appearance but the Lord looks at the heart.

8a. And Jesse called Abinadab (sequential) 8b. and he made him pass before Samuel. (sequential)

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8c. And he said, (sequential) 8d. “The Lord has not chosen this one either.” 9a. And Jesse made Shammah pass by. (sequential) 9b. And he said, (sequential) 9c. “The Lord has not chosen this one either.” (sequential) 10a. And Jesse made seven of his sons pass before Samuel. (summarizing) 10b. And Samuel said to Jesse “The Lord has not chosen these.” (sequential) 11a. And Samuel said to Jesse, (sequential) 11b. “Are the young men finished?” 11b. And he said, (sequential) 11c. “Still remains the youngest one, and behold, he is tending the sheep. 11d. And Samuel said to Jesse, (sequential) 11e. “Send and bring him, for we will not turn to turn to do something else until he

comes here.” 12a. And he sent (sequential) 12b. and brought him. (sequential) 12c. Now he was ruddy, with beautiful eyes and a pleasant appearance.

(supplemental) 12d. And the Lord said, (sequential) 12e. “Arise, anoint him for he is the one.” 13a. And Samuel took a horn of oil, (sequential) 13b. and anointed him in the midst of his brothers. (sequential) 13c. And the Spirit of the Lord rushed upon David from that day onwards. (sequential) 13d. And Samuel arose, (sequential) 13e. and went to Ramah. (concluding) Comments

(1) In verse 6, the temporal indicator י and it so happened” followed by the“ ויהinfinitive construct introduces the central section of the episode in which the Lord’s chosen king is identified and anointed.

(2) In verse 7b the disjunctive clause performs a contrastive function to the preceding statement highlighting the difference between God’s perspective and that of men.

(3) In verse 10a the wayyiqtol clause summarizes the presentation of Jesse’s sons (including Eliab and Shammah) attending the ceremony all of whom are rejected by the Lord.

(4) In verse 11c, the disjunctive clause is introduced by the particle והנה “and behold” invites the audience to enter the story and anticipates a climax in which the chosen one will be identified. It has a dramatic effect on the story.

(5) In verse 12c the disjunctive clause gives supplemental information of a parenthetical nature about David embedded in the story. It is not clear why the narrator elaborately describes David in physical terms yet the Lord has indicated that he does not consider external attributes in his choice of king. This creates momentary tension in the story making one wonder whether he is the chosen one. This is immediately resolved when Samuel declares him the anointed one.

(6) In verse 13e the wayyiqtol clause concludes the scene in Bethlehem by indicating Samuel’s going to Ramah where he had come from.

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Verses 14-18 (Episode 2)

14a. And the Spirit of the Lord departed from Saul, (introductory-backgrounding) 14b. and an evil spirit from the Lord tormented him. (consequential) 15a. And servants of Saul said to him, (sequential) 15b. “Behold, an evil sprit from God is terrorizing/terrifying/tormenting you. 16. Let our Lord say to your servants before you. Let them seek a man who knows

how to play a lyre. And it will be when the evil spirit from God is upon you, he will play it with his hand and it will be well with you.”

17a. And Saul said to his servants, (sequential) 17b. “Choose for me a man who is good in playing and bring them/him to me. 18a. And one of the servants answered, (sequential) 18b. and said (complementary) 18c. “Behold, I have seen the son of Jesse the Bethlehemite who knows how to play

and a mighty warrior and a man of battle, an intelligent one in speech and a handsome man, and the Lord is with him.”

19a. And Saul sent servants to Jesse, (sequential) 19b. and he said (sequential) 19c. “Send to me David your son who is with the sheep.” 20a. And Jesse took a donkey carrying bread and skin-bottle of wine and one young

goat, (sequential) 20b. and he sent it by the hand of his son David to Saul. (sequential) 21a. And David came to Saul, (sequential) 21b. and he stood before him, (sequential) 21c. and he loved him exceedingly (sequential) 21d. and so he became to him an armor-bearer. (consequential) 22a. And Saul sent to Jesse saying (sequential) 22b. “Let David stand before me because he has found favor in my eyes.” 23a. And so it was when the spirit of God was upon Saul (circumstantial-concluding) 23b. and David would take the lyre (sequential) 23c. and play with his hand, (sequential) 23d. and there would be relief for Saul and goodness to him (sequential) 23e. and the evil spirit would depart from upon him. (sequential) Comments

(1) In verse 14a the disjunctive clause does an introductory function marking the beginning of a new episode in Saul’s court in Gibeah and provides background to the events that follow.

(2) In verse 14b the weqatal form appears where one expects a wayyiqtol form and functions to describe a logically consequential action to the preceding action.

(3) In verse 18b the wayyiqtol clause performs a complementary action to the preceding clause as the two verbs refer to the same action.

(4) In verse 21d the wayyiqtol clause describes an action that chronologically follows the three preceding clauses and thus is consequent to the action they describe.

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(5) In verses 19-22, there is a lot of movement with the location of the action changing rapidly and verbal action gaining a quick tempo: Saul sends servants to Jesse in Bethlehem (v. 19), Jesse sends David to Saul with gifts for the king (v. 20), four wayyiqtol verbs describing happenings in Saul’s court follow in quick succession (v. 21) and then Saul sends word to Bethlehem concerning David’s continued service to him (v. 22).4

(6) In verse 23 the narrator concludes the narrative by summarizing the nature of things in Saul’s court during Saul’s problems with the evil spirit and the role David played in relieving Saul’s suffering.

Step 3-5: Lexical, Syntactical and Text-critical Analysis Verses 1-4c

(1) And the Lord said to Samuel, “How long will you grieve concerning Saul but I have rejected him from being king upon Israel? Fill your horn with oil and go. I am sending you to Jesse the Bethlehemite, for I have chosen among his sons a king for myself. (2) And Samuel said, “How can I go? If Saul hears about it, he will kill me.” And the Lord said, ‘Take a heifer in your hand and say ‘I have come to sacrifice to the Lord.’ (3) And you will invite Jesse to the sacrifice, and I will make known to you what you will do, and you will anoint for me whoever I will say to you.”(4) And Samuel did what the Lord said, and went to Bethlehem.

Comments

(1) The section has three wayyiqtol forms all of which are 3ms forms with the first and the third having the Lord as the subject while the second has Samuel as the subject. This is a conversation between Samuel and the Lord.

(2) The compound word עד־מתי “how long” (literally “until when”) (v. 1) is an interrogative typical of prophetic speeches in which there is an expression of admonishment against humans (cf. 1 Sam. 1:14; Jer. 4:14) or complaint against God (cf. Ps. 80:5).5 In 1 Sam. 16:1 God is admonishing Samuel for continuing to grieve over Saul yet he stands rejected as king. The verb ל is a hithpael (v. 1) מתאבparticiple ms of the root אבל meaning “to mourn, lament, grieve” in the hithpael stem.6 The use of the participle signifies the action as an ongoing exercise and implies that Samuel was still grieving concerning Saul. The reason for Samuel’s grief concerning Saul is not stated but he was grieving because of Saul’s loss of the kingdom and dynasty, or Saul’s disobedience, or for Saul as a person.7 The reference to Saul’s rejection as a follow up to Yahweh’s rebuke makes it most likely that the grief had to do with loss of kingship which would have emotionally affected Samuel for he was the one who anointed Saul king (1 Sam 10:1).

                                                                                                               4  Cf.  Tsumura,  The  First  Book  of  Samuel,  431–2.  5  Cf.  Kessler,  “Narrative  Technique  in  1  Sm  16,”  547  n.  21.  6  Swanson,  DBL  Hebrew,  61.  7  Youngblood,  “1,  2  Samuel,”  165.  

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(3) In verse 1 the article is attached to the second part of the compound name י since it is the genitival component and shows that the form is a gentilic בית־הלחמname, Bethlehemite.8

(4) The word יו meaning “to reject.” The מאס is a Qal perfect 1cs of the verb מאסתperfect is used as a present perfect implying that Saul was rejected by God and even presently stands rejected.

(5) The form ממלך is the preposition min + Qal infinitive construct of the verb מלך meaning “to be the king, rule.” The IC is functioning as the direct object of the verb מאס and thus specifies the rejection of Saul (and the grieving of Samuel) as having to do with loss of kingship status over Israel. The rest of the pericope has to do with the choosing of a new king.

(6) The two imperatives translated “fill” and “go” (v. 1) are imperatives of command issued by God to Samuel.

(7) The form אשלחך (v. 1) is a Qal imperfect 1cs with 2ms suffix with the imperfect functioning as a progressive present with the action of the verb “send” occurring at the time of speaking. It is unlikely to be future time for the act is to be executed immediately.

10) The form יתי to see.” The qal of this“ הרא is a qal perfect 1cs of the verb (v. 1) ראverb has several attested nuances with the dominant one being “to see or look” but here the sense of “choose or select” is more fitting and implies more than just setting eyes on. However, the verb is further used 6 times in the chapter signaling that it is a key word. The nuance of “choose” for the verb ראה with respect to God choosing a king also appears in 2 Kings 10:3.9

11) In verse 2 the two verbs ע ני and ושמ are both perfect consecutives in the והרגprotasis and apodosis respectively and thus form a conditional clause translated “and if Saul hears about it, he will kill me.”10 This statement implies that it is probable that Saul would hear about Samuel’s mission and kill him. It suggests reluctance on Samuel’s part fearing for his life.

12) The form ח has textual variance with the MT reading the imperfect while (v. 2) תקthe DSS, LXX and Syriac reading imperative. The imperative is likely the preferred reading with the imperfect arising from an attempt by the scribes to harmonize with the following imperfect tense. The use of the imperative gives an imperatival force to the imperfect that follows it.

13) In verse 2 the form ח is a qal infinitive construct (accompanied by a preposition לזב to sacrifice” and used syntactically to state the“ זבח of the verb meaning (ל purpose of the main verb. The placement of the infinitive before the main verb signifies emphasis.11

14) In verse 3 the verb את meaning “to call or קרא is a weqatal form of the verb וקרname someone or to summon or invite someone” when accompanied by the preposition ל. In this context the nuance “invite” is more fitting.

                                                                                                               8  Gesenius,  Gesenius’  Hebrew  Grammar,  S  127s.  9  Youngblood,  “1,  2  Samuel,”  165.  10  Cf.  Waltke  and  O’Connor,  An  Introduction  to  Biblical  Hebrew  Syntax,  531;  Gesenius,  Gesenius’  Hebrew  Grammar,  S  159g.  11  Cf.  Gesenius,  Gesenius’  Hebrew  Grammar,  S  114g.  

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15) In verse 3 the two clauses introduced by the relative marker אשר are substantival and function as the object of their relative main verbs.

16) Verse 4a is an “obedience formula” summarizing a “prophet’s commission of a divine mandate” and portraying Samuel as functioning worthy of a prophet.12 The actions Samuel carried out are likely the filling of his horn with oil and taking a heifer.

17) The verb ו ”to meet“ קרא is a qal infinitive construct of the root (v. 4) לקראתfunctioning as a verbal complement of the verb ויחרדו. Though the reason for the elders fear on meeting Samuel is not stated, it is likely because Samuel pronounced judgment on his previous appearances on the scene in the story and so the elder may have anticipated judgment (see 13:10; 15:13).13

18) The section (vv. 1-4b) highlights that the choosing of the new king would be fully God’s work and not the prophet’s for it is God who has chosen a king for himself (v. 1) and who will indicate the one to be anointed (v. 3). This is later affirmed by the Lord’s rebuke of Samuel when he thought Eliab was the chosen one (v. 6). Samuel’s role is simply to carry out the Lord’s instructions (v. 4).

Verses 4c-5 (4c) The elders of the city trembled when they met him. And they said, “Do you come in peace?” (5) And he replied, “In peace, I have come to sacrifice to the Lord. Consecrate yourselves, and come with me to the sacrifice.” So he consecrated Jesse and his sons, and he invited them to the sacrifice.

Comments:

1) The subject of the verb אמר is singular in the MT but many manuscripts (v. 4) ויincluding the LXX, Syriac and Targum read plural. The antecedent is the “elders of the city” and thus should be plural. It is likely that the MT is original but the other manuscripts arose from a deliberate attempt by the scribes to clarify the text.

2) The verb בואך (v. 4) is a qal infinitive construct of the verb with a 2ms pronominal suffix. The pronominal suffix is functioning as the subject of the infinitive, which serves as a finite verb.

3) The verb אתי to come, go” with the“ בוא is a qal perfect 1cs of the verb (v. 5) בperfect functioning as a present perfect thus “I have come.”

4) The verb ם is a weqatal form following an imperative and therefore (v. 5) ובאתtakes the force of the imperative thus “consecrate yourselves and come.”

5) The sacrificial ceremony had in attendance Samuel, the elders of the city and the family of Jesse and is likely a by invitation only event (cf. 1 Sam 9:24).14

6) Verses 4c-5 describe the preliminaries that preceded the anointing ceremony that Samuel had come to perform. All were asked to consecrate themselves before attending the ceremony. It is not clear the nature of ceremony anticipated for the narrator does not disclose anything else except the presentation of Jesse’s sons for consideration as the Lord’s chosen king.

                                                                                                               12  Kessler,  “Narrative  Technique  in  1  Sm  16,”  549.  13  Chisholm,  1  &  2  Samuel,  101.  

14  Patterson,  Austel,  and  Youngblood,  1  Samuel  -­‐  2  Kings,  166.  

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7) The narrator uses the scene (vv. 4c-5) to set the stage for the ceremony and sets Jesse’s household in the center of the action in anticipation of the following scene (vv. 6-13) where the chosen king is anointed. It serves as preparation for the anointing ceremony.

Verses 6-7

(6) When they arrived, he saw Eliab, and thought “Surely before the Lord is his anointed.” (7) But the Lord said to Samuel,“Do not look at his appearance or the height of his stature, for I have rejected him. Because he does not see as man sees, for man looks at the outward appearance but the Lord looks at the heart.

Comments

1) The verb אמר (v. 6) normally means “to say.” However, it is unlikely to carry this nuance here for it is an inner dialogue not directly addressed to anyone in particular hence “to think” is more fitting. The same verb carries the sense of thought in Ruth 4:4; Judges 15:2; Gen 31:31; 20:11.

2) The adjective גבה (v. 7) is in the construct state and governs the substantive ו קומת“his stature” after it thus is to be understood as “the height of his stature.”15 The reference to his height reminds us that one of Saul’s outstanding qualities was that he was taller than all (1 Sam. 9:2).

3) The word אשר has textual difficulties with the MT reading אשר “that which” and lacks the last two words ידאה האלהים thus “for not that which the man sees” while the LXX reads אשרכ “as, according to” and has the words the last two words thus “for not as man sees does God see.” It is likely that the MT arose ידאה האלהיםby the dropping off of the last two words by homoioarcton.16

4) The verb ט to look at” and is“ נבט is a hiphil jussive of the verb (v. 7) אל־תבfunctioning as jussive of prohibition and thus conveys a strong prohibition “do not look at…” The verb has a similar semantic range as the verb ראה, which appears three times in verse 7, and used to contrast the evaluation of man based on outward appearance (on the basis of which Saul was chosen and Eliab would have been chosen) and that of God based on the heart (on the basis of which the new king is to be chosen). The repetition of this key word in this verse points to the significance of the verse in the narrator’s development of the theme of divine election and divine rejection in chapter 16.

5) The verb יהו 3ms suffix. The+ מאס is a qal perfect 1cs of the root (v. 7) מאסתperfect tense functions as a present perfect meaning the rejection of Eliab was already done and remained in force (thus “I have rejected him”) and as a result is not the Lord’s anointed. The decision of who the king would be was already done (v. 1) and now awaits identification. It is noteworthy that the verb מאס used for the rejection of Eliab is the same one used for the rejection of Saul (15:23, 26; 16:1) and both are men of height (see 9:2). This literary link portrays Eliab as a Saul-like figure.

                                                                                                               15  Gesenius,  Gesenius’  Hebrew  Grammar,  132c.  16  McCarter,  I  Samuel,  274.  

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Verses 8-11 (8) And Jesse called Abinadab, and he made him pass before Samuel. And he said, “The Lord has not chosen this one either.” (9) And Jesse made Shammah pass by. And he said, “The Lord has not chosen this one either.” (10) And Jesse made his seven sons pass before Samuel. But Samuel said to Jesse “The Lord has not chosen these.” (11) And Samuel said to Jesse (sequential), “Are the young men finished with the young men?” And he said, “Still remains the youngest one, but/and behold he is tending the sheep.” And Samuel said to Jesse, “Send and bring him, for we will to turn to do something else until he comes here.”

Comments

1) The narrator uses a series of 7 wayyiqtol verbs in vv. 8-10 in quick succession to describe the presentation of the seven sons of Jesse to Samuel for consideration as king but all are rejected. The storyline moves rapidly indicating that the details are not significant. From verse 11-13 the story slows down and offers more detailed description of the happenings.

2) In the phrase יו ת בנ the cardinal seven is in the construct state because (v. 10) שבעit precedes a definite noun and is thus translated “his seven sons.”17 One then wonders if Jesse had eight sons (with the seven including the three already seen by Samuel and David) or eleven sons (seven in addition to the three and David). Biblical data from 1 Sam 17:12 shows that he had a total of 8 sons (cf. also 1 Chr. 2:13-15 and 1 Chr. 27:18).

3) The verb נו + ”to take, receive“ חלק is a qal imperative 2ms of the root (v. 11) וקח3ms pronominal suffix. The form is an energic imperative form (cf. also 20:21).18 The qal has several attested nuances related with the sense of “take” but in this case the sense “fetch, bring” listed in HALOT (532 s.v. 5), which does not list this verse, is likely.

4) The article is used to make the adjective ן definite and thus function (v. 11) הקטsuperlatively to refer to David as “the youngest one of eight sons.”19 The choice of the adjective ן may have double meaning in the sense of youngest (David הקטwas the last of the eight sons) and smallest (in contrast to the height of Saul, 9:2; 10:23, and of Eliab, 16:7).20 David as the youngest son was unlikely to be anointed king hence Jesse’s failure to even bring him when summoned by Samuel. However, Tsumura points out that choice of the youngest is a motif appearing elsewhere in the Old Testament (Jacob over Esau in gen. 25:23 and Ephraim over Manasseh in Gen 48:8-22).21 The choice of David would thus not be an exception.

                                                                                                               17  Waltke  and  O’Connor,  An  Introduction  to  Biblical  Hebrew  Syntax,  277.  18  Ibid.,  517  n.  64.  19  Cf.  Gesenius,  Gesenius’  Hebrew  Grammar,  133g.  20  Klein,  1  Samuel,  161.  21  Tsumura,  The  First  Book  of  Samuel,  421.  

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5) The particle הנה (v. 11) functions as a bridge logically connecting the preceding clause with the following participial clause.22 It also enhances the drama of the story and draws the story towards a climax.

6) The mention of David as tending the sheep may have literary significance beyond just his work at the time of the sacrifice. Since Samuel is visiting to anoint a king, David is shepherding the sheep, and Kings were often described as shepherds in Israel and in the ancient Near East, it is likely that there is an allusion to David’s prosperous future as king.23

7) The verb ב has varied meanings among them “to sit סבב from the root (v. 11) נס(lie) at a table (HALOT 739) or “to turn away” or “to turn to do something else” (BDB 685.2). The latter meaning is likely for the context shows the ceremony is on hold until the arrival of the youngest arrives and the sense of “turn to (do) something” is also attested in 15:12, 17.

8) As each son is presented to Samuel and are declared rejected or not chosen, tension rises in the story and one wonders if a worthy son will be found in the house of Jesse as had been indicated by the Lord. Samuel’s question “are the young men finished” (v. 11) highlights that tension and seems an anticlimax. However, the tension is resolved when Jesse mentions that one son is left. Samuel affirms that the missing one must be the chosen one and orders he be brought in for he is the one. It is ironic that the youngest one was not even invited to the sacrifice like all the other sons and shows that Jesse considered him unlikely to even be present. This corroborates the Lord’s words that God does not see as man does (v. 7)

Verses 12-13

(12) So Jesse sent and brought him. Now he was ruddy, along with beautiful eyes and pleasant appearance. And the Lord said, “Arise, anoint him for he is the one.” (13) And Samuel took a horn with oil and anointed him in the midst of his brothers. And the spirit of the Lord rushed upon David from that day onwards. And Samuel arose, and went to Ramah.

Comments

1) The preposition עם (v. 12) is used adverbially carrying the sense of “along with.”24

2) The description of David’s physical characteristics supplies supplemental information about him that is in contradiction to the qualities that God bases his choice of a new king on (v. 7) making one wonder the narrator’s intention in this description. It may be a sign of divine favor (v. 18) but also foreboding and reflective of human perspective so prevalent in the chapter that even the astute prophet was guided by outward characteristics upon citing Eliab.25

                                                                                                               22  Waltke  and  O’Connor,  An  Introduction  to  Biblical  Hebrew  Syntax,  678.  23  Klein,  1  Samuel,  161.  24  Cf.  Davidson,  Introductory  Hebrew  Grammar:  Hebrew  Syntax,  S101.1.d.  25  Chisholm,  1  &  2  Samuel,  102.  

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3) The verb ותצלח comes from the root צלח meaning “to rush” in the qal stem (BDB 852) and here indicates that the “Spirit of God rushed upon David.” The same verb is used when the spirit came upon Saul (10:6, 10; 11:6) and this is likely a literary signal by the narrator that David has replaced Saul as Yahweh’s king as confirmed in verse 14.26 However, the use of the same verb to describe the Spirit’s empowerment of Saul (as just described) and Samson (Judg. 14:6, 19; 15:14) that enabled them to do powerful things but did not prevent them from calamitous exercise of their power makes one wonder whether David’s empowerment would lead to good or bad.27 2 Samuel 11 showing David’s abuse of his power enticed by a woman (as Samson had been) shows this was a literary foreshadow of tragedy.

4) In v. 13 the name David is mentioned for the very first time in the biblical narrative. The first mention of his name coincides with the empowerment of the Spirit of the Lord and signals the beginning of a successful between the Lord and David. Leadership of the Lord’s people has been transferred from Saul to David and this represents “a most significant turning point in the history of Israel and her monarchy- the transfer of divine authority and support from Saul to David.”28

5) The anointing of David (vv. 12-13) reminds one of the anointing of Saul (9:16; 10:1) and the following comparisons can be made. Similarities include: both had no royal standing before their anointing, and both took place in secret.29 Differences include: Saul was anointed prince while David is anointed king, Saul chosen on basis of kingly physical characteristics while Eliab was rejected for similar characteristics (cf. 9:2; 10:23) and David chosen on the basis of inner quality of the heart.

Verses 14-18

(14) And the Spirit of the Lord departed from Saul, and a spirit of evil from the Lord began to torment him. (15) And servants of Saul said to him (sequential), “Behold, a spirit of evil from God is tormenting you. (16) Let our master give orders to your servants before you that they may seek a man who knows how to play a lyre. And it will be when the evil spirit from God is upon you, that he will play (the lyre) with his hand and it will be well with you.” (17) And Saul said to his servants, “Choose for me a man who is good in playing and bring them/him to me.” (18) And one of the servants answered, and said, “Behold, I have seen the son of Jesse the Bethlehemite who knows how to play and a mighty warrior and a man of war, a prudent one in speech and a handsome man; for the Lord is with him.”

                                                                                                               26  Ibid.  27  Ibid.,  103.  28  Block,  “Empowered  by  the  Spirit  of  God,”  51.  29  Klein,  1  Samuel,  159.  

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Comments 1) Verse 14 is thematically and literarily connected to verse 13 by reference to the

action of the Spirit albeit performing opposite functions. On David the Spirit came upon while on Saul the Spirit departed and respectively represents the divine election of David and rejection of Saul respectively. Youngblood rightly refers to the transition between vv.13-14 as “the literary, historical, and theological crux of 1 Samuel as a whole.”30

2) The verb תו with the piel meaning “to בעת is a piel weqatal 3fs of the root ובעתtorment, terrify”31 with 3ms suffix. The perfect is used with a frequentative force shown by the participle of the same verb in v. 15 and likely functions as an inchoative perfect meaning “…began to terrify him.”32 The effect of the spirit upon Saul is described with a focus on its beginning point and continued to visit him from time to time. The association of evil with the Lord should not be considered unbiblical for ra’ah can also refer to “disaster or calamity sent as punishment by God” and its seizing Saul is “a signal that Saul was now an object of God’s judgment and an enemy of God (cf. 28:16-18).”33

3) The phrase ה ”is better understood as “a spirit of evil (for evilness) (v. 14) רוח־רעand not “an evil spirit” since ra’ah is functioning as a noun and not an adjective (a reference to the same spirit is marked by an article preceding ra’ah and not ruach in v. 23 and as such ra’ah cannot be an adjective) and is likely an objective genitive understood as “a spirit that causes evil or disaster or calamity.”34

4) The verb ויאמרו is a qal jussive 3ms of the root אמר meaning “to give orders.” (HALOT 66 s.v. 6). The jussive is functioning as a jussive of wish in which the servants are advising the king thus “let our master give your servants orders…” The verb is followed by a piel jussive 3cp of the root בקש “to seek” with the jussive serving a purpose function thus “that they may seek.”

5) The verb is again used in verse 17 and likely carries the meaning “choose or select” as in v. 1.

6) The verb ם ”which means “to bring בוא is a hiphil weqatal 2mp of the verb והביאותin the hiphil stem. The weqatal form follows an imperative in a sequence thus carries the force of the imperative. The 2mp suffix is unusual for its antecedent is “a man.”

7) The description of David is very positive. In verse 18 he possesses admirable qualities; musical skills, warrior skills, good speaker, and handsome appearance. He is described as “who knows how to play,” “a mighty warrior and a man of war,” and “an intelligent one in speech” and “a man of form” meaning “handsome man.”

                                                                                                               30  Youngblood,  “1,  2  Samuel,”  164.  31  Swanson,  DBL  Hebrew,  1286.  32  Cf.  Driver,  Notes  on  the  Hebrew  Text  and  the  Topography  of  the  Books  of  Samuel,  134;  Tsumura,  The  First  Book  of  Samuel,  426  n.  64.  33  Chisholm,  1  &  2  Samuel,  103.  34  Cf.  Tsumura,  The  First  Book  of  Samuel,  427.  

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8) The disjunctive clause in verse 18 is causal and gives the reason for David’s admirable qualities just described and a justification for his suitability for the king’s service.

Verses 19-23 (19) And Saul sent servants to Jesse, and he said, “Send to me David your son who is with the sheep.” (20) And Jesse took a donkey carrying bread and skin-bottle of wine and one young goat, and he sent it by the hand of his son David to Saul. (21) And David went to Saul and he entered his service, and Saul loved him exceedingly, and so he became to him armor-bearer. (22) And Saul sent to Jesse saying, “Let David stand before me because he has found favor in my eyes.” (23) And so it was whenever the spirit of God would come upon Saul, David would take a lyre, and play with his hand, and Saul would be relieved and be better and the evil spirit would depart from upon him.

Comments

(1) Verse 18 echoes verse 1 in the sense that the verb ראה in the qal perfect 1cs form and the noun בן (in plural form in v. 1 and singular in form in v. 18) whose referent is David is used in both cases and this literary correspondence rhetorically links the words of the servant with that of Yahweh affirming the involvement of Yahweh in the decisions in Saul’s court. Unknown to Saul David has already been anointed as king by the time of his entry into Saul’s service.

(2) The combination of the verb עמד “to stand” and the particle י ,before” (v. 21“ לפנ22) implies more than just a physical standing in the presence of someone. It can refer to “to attend upon” or “to be (come) the servant of” (BDB 763.2e). It’s use in verse 21 should be understood as “David became the servant of Saul” and in verse 22 as “let David remain in my service.” It is likely that David had a quick progression in Saul’s service beginning as just one of the servants (v. 21b), Saul loved him and so he promoted him to be an armor-bearer (v. 21d) and after sometime Saul sent word to Jesse to let David remain in his service reiterating that David had found favor in his eyes (v. 22b).

(3) In verse 21, the verb meaning “to come, go” carries the sense of “come” since the scene has shifted from Bethlehem where David was (v. 20) to Gibeah where he is now with Saul (v. 21). The narrator adopts the perspective of one in Gibeah where the action is taking place.

(4) The verb הו to love” with a“ אהב is a qal wayyiqtol 3ms of the root (v. 21) ויאהב3ms pronominal suffix. It’s phrase does not clearly identify the subject and Saul and David possible referents. It is likely that Saul is the subject because the position fits with the larger pattern of the narrative in which many people come to love David (cf. 18:1, 16, 20; 1 Kings 6:1) and as such Saul is here the first to do so.35 In addition the position of armor-bearer given to David is likely a direct consequence of Saul’s exceeding love for David just stated. However, Wong is of a contrary opinion arguing that David is the subject of the first, second and fourth wayyiqtol verbs in v. 21 and therefore the likely subject of the third since all the

                                                                                                               35  Cf.  Bodner,  1  Samuel,  174.  

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four verbs form a consecutive wayyiqtol sequence.36 Wong’s argument though plausible is unconvincing since the fourth wayyiqtol is not sequential but consequential to the preceding actions and also because a master’s love is likely to elicit a servant’s faithfulness in return.37

(5) The role of armor-bearer (v. 21) differs from the position of lyre-player David was recruited for. This is likely a reflection of the fact that David may have served Saul as a lyre player for sometime winning the heart of Saul in the process and getting promoted to the position of armor-bearer. The new position motivated Saul to send word to Jesse asking for David’s continued service (v. 22). Alter is unlikely to be correct in arguing that Saul may have appointed David to this position because there was no formal lyre-player position since the king had royal musicians in his court.38

Step 6: Narrative Plot and Themes

The background for this story is God’s rejection of Saul as king over Israel (v. 1). Saul’s disobedience causes a conflict between Saul and God who rejects him. The story then moves in two directions developing two different but related themes namely divine election and divine rejection. The first is the choice of a replacement while the second is the undermining of the rejected king.

The first episode (vv. 1-13) show cases the theme of divine election and addresses the need to choose a new king. The move to choose a new king introduces tension between God and his prophet Samuel. God rebukes him not to continue to grieve over Saul’s loss of the kingdom but to go to Bethlehem to anoint another king instead (v. 1). However, Samuel is initially reluctant to proceed citing threat to his life should the reigning king hear of his mission. In response God provides a way out by saying the intention to be declared by the prophet for his visit would be to sacrifice to the Lord (vv. 2-3). The tension dissipates as the prophet carries out his order and goes to Bethlehem (v. 4). Tension reappears when the first of Jesse’s sons, Eliab, appears and impresses the prophet because of his physique causing one to wander whether a new Saul is next in line. God intervenes and rejects all of Jesse’s sons present at the ceremony further heightening the tension. Finally, tension is resolved when the youngest son appears and is anointed king by Samuel and empowered by the Spirit of the Lord (vv. 12-13).

The second episode (vv. 14-23) develops the consequences facing the rejected king. God’s response to Saul’s disobedience is to punish Saul by withdrawing his empowering spirit from him and replacing it with a tormenting spirit. It is ironic that the tormented Saul seems unaware that he is undergoing torment and has to be informed by his servants not just of the reality of his torment but also of a possible solution to his problem. The tension in the story begins to move towards resolution when the name of

                                                                                                               36  Wong,  “Who  Loved  Whom?,”  555.  37  Cf.  Tsumura,  The  First  Book  of  Samuel,  432.  38  Alter,  The  David  Story,  99.  

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David is mentioned as the solution to Saul’s problem. David, having been already anointed king, is brought to the king’s court raising the tension as one wonders whether his ascension to kingship is about to take place. David is described as one gifted in music, war, speech and physical appearance and favored by God giving the impression that he is in deed ready for a prominent responsibility in the kingdom (v. 18). Though David does not ascend to kingship right away, he pleases Saul and is made armor-bearer making him a close confidant of the king (vv. 21-22). It is rather ironic that Saul should like David for unknown to him David has been anointed king and now enjoys the divine presence that has departed him and which he will later seek to destroy.39 The story ends with Saul under the judgment of God afflicted by the spirit and David giving him relief by his music (v. 23).

The story has three main characters Samuel, Saul and David. Samuel serves the role of prophet in anointing David but is not portrayed in positive light. The story begins by divine rebuke to Samuel not to continue grieving over Saul’s rejection but instead to move on to anoint the new king designate (v. 1). That Samuel conveys reluctance to carry the mandate citing threat to his life raises tension in the story for it is unprophet-like (v. 2). Later, Samuel is impressed by the physical attributes of Eliab seeing him as the likely king in waiting to which God rebukes him not to look at outward attributes also paints Samuel in negative light.

Saul is also portrayed in negative light and suffers the judgment of the Lord (v. 1, 14-23). The first mention of Saul in the story is as the rejected one undeserving of the prophet’s grief (v. 1). The second mention is as one departed by the spirit of God and tormented by the spirit (v. 14). Ironically, Saul servants are mentioned as foil for him for they are the ones who notice that he is tormented, they are the ones who know how to solve the kings problem, and it is one among them who is aware of David, his impressive credentials and his relationship with the Lord. It is ironic that Saul initially empowered by the spirit should now suffer the judgment of the spirit.

David is portrayed in positive light throughout. He is a beneficiary of the Lord’s providence and the only actions attributed to him in the chapter are tending the sheep and playing the lyre. These are positive roles that characterize David as a shepherd and a worshipper. Both the narrator and a character (one of the servants) describe David positively in the story. To the narrator he is ruddy, attractive and handsome (v. 12). To Saul’s servant he is a lyre player, a warrior, prudent in speech and physically handsome (v. 18). All these attributes portent well for him with the exception his physical attractiveness, which does not mean much before God (cf. v. 7). The most positive description in the story is given to David namely “the Lord is with him” (v. 18). Step 7: Lessons and Contribution to the Larger Biblical Context

In the literary context of the entire book, the story of the anointing of David plays an important role. It occupies a transitional point between Saul and David in the narrative

                                                                                                               39  Cf.  Esler,  Sex,  Wives,  and  Warriors,  161.  

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of Israel during the monarchy. The chapter espouses two themes namely divine election and divine rejection. The rejection of Saul would serve as a lesson to later generations of Israel that the Lord their God punishes disobedience by revoking his privileges. The Israelites during and after exile would see in Saul their moment of rejection and the raising of David God’s determination to begin over.

The story reminds us two key things centered on the two themes. First, it reminds

us that it is God who chooses people into positions of leadership over his people. However, he uses his people to execute his setting apart. The Lord used Samuel to anoint David. The story also reminds us that in choosing his servants, the Lord does not look at outward characteristics such us height. Instead he chooses on the basis of the condition of the heart. David was chosen in spite of being the youngest among his brothers. In addition, the Lord empowers the chosen ones to exercise their mandate. For David, his gift of music created the way for him in Saul’s court wherein God gave him favor.

Secondly, it reminds us that God rejects even his chosen servants when they disobey him. The rejected servants face severe consequences. Saul was rejected and as a result was tormented by a spirit from the Lord. However, God does remember mercy even in judgment. He had mercy on Saul and sent him David with the lyre through which God providentially provided relief from torment.

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BIBLIOGRAPHY Alter, Robert. The David Story: A Translation with Commentary of 1 and 2 Samuel. New

York: W.W. Norton, 1999.  Block, Daniel I. “Empowered by the Spirit of God: The Holy Spirit in the Historiographic

Writings of the Old Testament.” Southern Baptist Journal of Theology 1 (March 1, 1997): 42–61.

 Bodner, Keith. 1 Samuel: A Narrative Commentary. Hebrew Bible Monographs,; 19.

Sheffield: Sheffield Phoenix Press, 2008.  Chisholm, Robert B. 1 & 2 Samuel. Dallas, TX: Unpublished, 2014. Davidson, Andrew B. Introductory Hebrew Grammar: Hebrew Syntax. 3rd ed.

Edinburgh, T. & T. Clark, 1902.  Driver, Samuel R. Notes on the Hebrew Text and the Topography of the Books of

Samuel: With an Introduction on Hebrew Palaeography and the Ancient Versions and Facsimiles of Inscriptions and Maps. Winona Lake, IN: Alpha, 1984.

 Esler, Philip F. Sex, Wives, and Warriors: Reading Old Testament Narrative with Its

Ancient Audience. Eugene, Or.: Cascade Books, 2011.  Gesenius, Wilhelm. Gesenius’ Hebrew Grammar. Edited by Emil Kautzsch. Translated

by A. E. Cowley. 2nd English ed. Oxford: Clarendon Press, 1910.  Howard, David M, Jr. “The Transfer of Power from Saul to David in 1 Sam 16:13-14.”

Journal of the Evangelical Theological Society 32, no. 4 (December 1, 1989): 473–83.

 Kessler, Martin. “Narrative Technique in 1 Sm 16:1-13.” Catholic Biblical Quarterly 32,

no. 4 (October 1, 1970): 543–54.  Klein, Ralph W. 1 Samuel. Word Biblical Commentary 10. Waco, TX: Word Books,

1983.  McCarter, Kyle P. I Samuel: A New Translation. The Anchor Bible 8. Garden City, NY:

Doubleday, 1980.  Patterson, Richard D., Hermann J. Austel, and Ronald F Youngblood. 1 Samuel - 2

Kings. Edited by Tremper Longman and David E. Garland. The Expositor’s Bible Commentary (rev. Ed.) 3. Grand Rapids, MI: Zondervan, 2009.

 Swanson, James, ed. Dictionary of Biblical Languages with Semantic Domains Aramaic

(Old Testament). Logos Bible Software. Oak Harbor, WA: Logos Research Systems, Inc., 1997.

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Tsumura, David Toshio. The First Book of Samuel. The New International Commentary on the Old Testament. Grand Rapids, MI: William B. Eerdmans, 2007.

 Waltke, Bruce K., and Michael P. O’Connor. An Introduction to Biblical Hebrew Syntax.

Winona Lake, Ind.: Eisenbrauns, 1990.  Wong, G C I. “Who Loved Whom? A Note on 1 Samuel XVI 21.” Vetus Testamentum

47, no. 4 (October 1, 1997): 554–56.  Youngblood, Ronald F. “1, 2 Samuel.” In 1 Samuel - 2 Kings, 21–614. The Expositor’s

Bible Commentary (rev. Ed.) 3. Grand Rapids, MI: Zondervan, 2009.