A historical account of the life of David is evident within Biblical as well as extra-biblical sources. Biblically, the life of David is presented within the books of First Samuel, Second Samuel, First Kings, Second Kings, First Chronicles, and the book of Psalms. These books give detailed accounts as to the relationships and wars David was involved in, the lineage and genealogy of David, and the affections of David’s heart. Complimentary, evidence of the life of David also exist within extra-biblical records. As existent within the Shishaq, Meshan, and Tel Dan Stele inscriptions, as well as archeological discoveries of ancient city ruins, evidence as to the existence of David has been uncovered. Through these books, inscriptions, and ruins, David’s life, influence, and works have been recorded, and thus revealing the heroic nature of this historic and literary figure.
In investigating the life of David through Biblical accounts, it is important to recognize how Biblical individuals, events, and the environment in which these individuals and events existed are relevant not only in their role as historic data, but also as literary devices[1]. Thus, whether viewed as historic documents of factual evidence, or as literary sources with authorative presumptions and exaggerations, a Biblical base in investigating the life of David must be examined under a critical lense.
Historically, the task of validating the Biblical historicity of David involves working between evaluating the textual artifact, and interpreting the Biblical text. When reviewing the life of David as revealed in the Bible, it is necessary to investigate the
1. Brettler, Marc Z., “Chapter 1: Defining History, Ideology and Literature” pg. 19
earliest edition of Biblical texts; the Dead Sea Scrolls. The Dead Sea Scroll’s oldest writings about the life of David have been translated into the books of Samuel[2]. These Scrolls attributed to Samuel are dated to around 250 BCE[3]. These scrolls record David’s kingship to have been established around 1000 BCE, and commencing around 965 BCE[4]. Thus, as the book of Chronicles reveal that the Davidic monarchy lasted until around 590 BCE, it is believed that the story of David as recorded in Samuel within the Dead Sea Scrolls are dated much closer to the successors of David, than to the life of David itself.
Since no textual evidence has been recovered from around the time of David’s life, the question arises as to how such a story was maintained over the years. It is believed that an oral tradition or the transmission of an earlier document was probably the means of conveying information that might have spanned a gap of about 800 years between the life of David and the Dead Sea Scrolls that assert David’s life[5]. For this reason, viewing Biblical texts as historically factual documents need to be treated appropriately.
For example, the books of Samuel contain two different accounts that both seem to describe David's first meeting with Saul. In the first of these, Saul calls for David because David is skilled on the lyre (1 Samuel 16:21). While in the second account, Saul first meets David after David defeats Goliath (1 Samuel 17:56). Contradictions such as these serve to illuminate the likelihood that the narrative of these stories is drawn from
2-5. VanderKam, James C. “The Dead Sea Scrolls Today” pgs. 1, 30, 130-132
two different independent sources[6].
More problematic for the historic value of these biblical texts is the fact that texts, as they contemporarily exist, have been exhaustively subject to revision and redaction many times over[7]. Although it is uncertain why such revisions are made, it is possible to believe that authors put forward narratives which correlate with their own agenda[8]. Thus, while discovering original documents dated to the time of David would seem to be helpful in providing accurate information regarding the life of David, the problem still remains that these original documents would still present an authoritative bias. Archeologically, aside from ancient scrolls, city ruins dating back to the time of the kingship of David have also been recovered. Most recently, archeologists have excavated and recovered ancient traces of Jerusalem[9]. Archeologist William G. Dever, points to architectural similarities of these cities built in what would have been David's kingdom of Israel in relation to the Biblical records of architecture when evaluating the validity of the Biblical narrative[10]. As architectural evidence reveals, recovered ancient cities ruins resemble that of the infrastructure built by David as recorded in the Bible (1 Kings 9:15-16). However, Dever attributes the architecture of the cities' gates and other evidences reflecting those written in the Bible as "convergences" with the biblical portrayal, and not necessarily direct proofs of the historical accuracy of the Bible. [11]
6. Alter, Robert. The Art of Biblical Narrative: Intro. Pg.x
7. Aageson, James W. “In the Beginning: Critical Concepts for the Study of the Bible” pg.30
8. Brettler, Marc Z., “Chapter 1: Defining History, Ideology and Literature” pg. 13
9,10,11. Dever,William G. “What Did the Biblical Writers Know and When Did They Know It?”pgs. 54(9),199(10),99(11)
In reconstructing a timeline in evaluating when David lived, particular genealogies as well as records of the reigns of various Hebrew kings, as contained in the books of Samuel and Kings, and repeated in Chronicles, are well-established and reliable for constructing a Biblical timeline. Thus it is said, that the consecutive reigns of these Davidic kings, each of whom is explicitly named in the Bible, form the historical “framework” of Biblical chronology, and date from around 1000 BCE to the end of the united monarchy in around 600BCE. [12]
Also, the record of the kingship of David has been confirmed by extra-biblical inscriptions[13]. Although these extra-biblical sources only provide a fragment of information into the life of David, three inscriptions are obviously relevant[14]. The first form of extra-biblical evidence for the life of David is from an Egyptian Pharaoh; the second is from a Moabite king; while the third is from an Armenian king.
First, mention of David is found in an inscription of Pharaoh Shoshenq I (called Shishaq in the Bible), and is dated to around 900 BCE. This inscription dated to about forty years after David's death as recorded in the books of Kings and Chronicles. [15]
A second inscription, the Mesha Stele, attributed to the Moab dynasty around 850 BCE, also refers to the "house of David”. However, this stone in which the inscription has been scribed is partially broken. This makes the Mesha Stele less reliable as an extra-biblical account and is often ignored by archeologists and scholars alike. [16]
12. Dever, pg. 162
13. Mykytiuk, Lawrence J. “Identifying Biblical Persons in Northwest Semitic Inscriptions” pg. 266
14. Na’aman, Nadav, “In Search of Reality Behind the Account of David’s Wars with Israel’s Neighbors” pg. 203
15. Kitchen, K. "A Possible Mention of David in the Late Tenth Century B.C.E.” pgs. 29–44
16. Jones, Floyd Nolen, “The Chronology of the Old Testament” pg. 196
This makes the Mesha Stele less reliable as an extra-biblical account and is often ignored by archeologists and scholars alike. [16]
A third mention of King David is found in an Armanean inscription of the Tel Dan Stele. The Tel Dan Stele provides extra-Biblical evidence of David's existence as well as David’s kingship and dynasty. Dated to the period from the ninth to eighth century bce and attributed to an Aramean king, the Tel Dan Stele is a record of the killing of an Israelite soldier. The Tel Dan Stele states: "I killed Yahu of the House of David”. As the inscription has been analyzed, it is accepted by a majority of scholars as confirming the existence in the 9th/8th century bce Davidic dynasty.[17]
Thus, the greatest extra-biblical evidence of King David is the Tel Dan Stele. The Tel Dan stele inscription was carved in stone during the 9th or 8th centuries BCE (Mykytiuk 110). The Tel Dan stele presents David as a king, and the founder of a dynasty called "the house of David". This inscription agrees with the Biblical presentation of David as a king who founded a dynasty called "the house of David". Thus, as extra-Biblical evidence gives credit to the existence of a King David, the question is not whether the Biblical David existed, but rather, to what extent did the many accounts, stories, and details presented about David in the Bible actually occur.
16. Jones, Floyd Nolen, “The Chronology of the Old Testament” pg. 196
17. Mykytiuk, Lawrence J. pg. 94
In the Bible, the life of David is summarized through stories, lineages, and psalms. As recorded in the Bible, David is illustrated as a shepherd, a prolific warrior, a righteous king, a musician, and a poet. Outlined as a heroic figure, the narration concerning David illuminates a man graced with success and plagued with sin. The Bible lists David’s family, descendents, and adversaries; God’s choosing of David, and God’s
promises made to David; and most significantly, David’s characteristics of righteousness and sinfulness.
Within the books of Samuel, a story is told by which God had withdrawn his favor from King Saul and sent the prophet Samuel to Jesse of Bethlehem, "for I have provided for myself a king among his sons” (1 Samuel 16). The choice of succession of Saul’s kingship fell upon David, the youngest of Jesse’s son’s. Thus, the Lord commanded the prophet Samuel, “Arise, anoint him; for this is he” (1 Samuel 16:12). David was a shepherd at this point of the story, and when David was first called upon by God he was guarding his father's sheep.
Under Saul, the Israelites were facing the army of the Philistines. While David catered to his brothers (who were with Saul), David heard that the Philistine champion (the giant warrior Goliath) had challenged the Israelites to send out their own champion to decide the outcome of the war in a single combat (1 Samuel 17:8). Upon hearing this, David volunteered for combat (1 Samuel 17:32).
Although highly unlikely that a mere shepherd would defeat a giant warrior, David insisted that he could defeat Goliath. Upon hearing this, Saul sent for David. Saul was doubtful of David’s ability, but never the less allowed David to fight the Philistine. Miracously, David defeated Goliath with a stone and a sling (1 Samuel 17:49). After David had killed Goliath, the Philistines fled, and the Israelites regained their territory.
Upon returning to Saul, David was rewarded by Saul, and Saul gave David his daughter in marriage and set him in command over his armies (1 Samuel 18:27). David was the commander over thousands of Israelite troops, and David was also successful in many battles.
David became very popular amongst the Israelites, and this popularity created jealousy and fear within Saul: "What more can he have but the kingdom?" (1 Samuel 18:8) thought Saul. Thus, Saul sought to kill David. Saul’s plots to kill David were futile, and reversely for Saul, David’s popularity amongst the Israelites grew. Even Saul’s own son, Jonathon, began to love David (1 Samuel 18). Jonathan’s love of David prompted Jonathon to tell David of his father’s plot to kill David. David thus fled, and sought refuge in the wilderness (1 Samuel 23:24).
While in the wilderness, David met an Amalekite soldier who claimed to have killed Saul (2 Samuel 1:13-16). Upon hearing this, David killed the Amalekite soldier for killing an anointed king. David mourned and sang of lament for Saul (2 Samuel 1:17-18). Interestingly, the extra-Biblical Shoshenq inscription referring to David had been retrieved from the Negev region where David sought refuge[18].
Leaving the wilderness, David went to into Judah where he was anointed as King (2 Samuel 2:4). At this time, the successor of Saul in Israel was Ish-bosheth. As David ruled the south, and Ish-bosheth ruled the north, a long war between Israel and Judah was
waged (2 Samuel 3:1). David’s southern kingdom of Judah grew stronger, while Ish
bosheth’s Israel weakened. Ish-bosheth was eventually assassinated, and David achieved rule over both Judah and Israel. Anointed King, David united Southern Judah with Northern Israel into one Kingdom (2 Samuel 8:15).
Upon uniting the Kingdom, David conquered Jerusalem as his capital (2 Samuel 5:9). David further brought the Ark of the Covenant to Jerusalem, with the intent of erecting a temple around the Ark (2 Samuel 15:24-29). Interestingly later in Chronicles, although David had been loyal to God, God had forbid David to build a temple during his kingship (1 Chronicles 28:3). God told David, through the prophet Nathan, that the temple was to be erected under a future generation. God did however grant a great blessing unto David. God promised David that David’s “throne shall be established for ever” (2 Samuel 7:16). Under David’s rule, David extended his kingdom into Zobah, Moab, Philistine, Edom, and Aram (2 Samuel 8:12).
David ruled over Israel for forty years (seven years in Hebron, and thirty-three
18. Kitchen, K. pg. 33
years in Jerusalem) (1 Kings 2:11). David died at an old age (unspecified) as a rich and honored king. Following David’s rule, Solomon (David’s son) assumed Kingship (1 Chronicles 23).
The origins of the lineage of David is explained in the book of Ruth (Ruth 4:18-22). This lineage draws David back to being a descendant of Judah (Genesis 28:29). As David’s lineage remains vague unto this day, Jesus of Nazareth claimed to be a descent of David (Matthew 1:1), and even in modern times, the Ethiopian King Haile Selassie has been recognized as a descent from David[19].
It is recorded that David had eight wives: Michal, Eglah, Abital, Haggith, Maachah, Abigail, Ahinoam, and Bathsheba (1Chronicles 3). David also had an unspecified number of concubine, some of which he had children with. It is recorded in 1 Chronicles, that David had 19 sons, and at least one daughter.
Aside from being a impeccable warrior, David had a corruptible soul. While married to the daughter of Saul, David infatuated with Bathsheba, the wife of Uriah (whom fought in David’s army), slept with Bathsheba (2 Samuel 11:3, 4). Through this act, David impregnated Batsheba, and ultimately created a very difficult situation to cleanse himself from. Thus, David placed Uriah in the front lines of battle, and commanded Uriah’s comrades to abandon Uriah in battle so he would be killed (2 Samuel 11:15).
19. Brueggemann, Walter. “Solomon” pg. 236
And so, David’s murderous scheme was achieved. Uriah was killed in battle, and David married Bathsheba and had a son (2 Samuel 11:27). Although apparently cleared of any wrong doing, the prophet Nathan spoke out against David’s actions. David was compelled to repent, but God still punished David, killing David and Bathsheba’s child (2 Samuel 12:14). After the killing of his child, David was forgiven by God, and promised that, "the Lord has put away your sin; you shall not die." (2 Samuel 12:13)
Interestingly, in this story recorded about David and Bathsheba, David's transgression against God seemed to be more a matter of having (deceitfully) murdered Uriah rather than his adultery with Bathsheba. This is important to note because of the implications “spilling blood” had in the eyes of God. God’s condemnation of David was a condemnation of David’s violent actions. And as later recorded in Chronicles, David’s violent character was reason for God to reject the erection of the temple under David’s rule.
However, although David had been violently portrayed in the Bible, David’s role was not only of war, but also of worship. Traditionally, the authorship of the Psalms is attributed to David. Since the Psalms were not written down before the 6th century BCE, nearly three hundred years after David's life, like the historic books about David, the psalms must have been transmitted orally or transmitted through earlier (undiscovered) writings for any of David’s psalms to have survived[20]. Only seventy-three of the one hundred and fifty psalms collected in the book of Psalms are actually introduced
20. Alter, Robert. “The Art of Biblical Poetry” pg. 207
attributing authorship to David. Thus the other psalms are believed to have been written by David’s choir members: Jeduthun, Asaph, and the sons of Korah. The Psalms however are not the only source of David’s poetry. For example, 2 Samuel also contains poetry of David.
As a Religious figure, David not only united the Northern kingdom of Israel and Southern kingdom of Judah, David also united the ten tribes of Israel (2 Samuel 5:1). The kingship of David allowed him to unite Israel, but proved very problematic for both David, as well as Israel. As foretold in Samuel, if the Israelites accepted a man instead of God as king over their nation, Israel would be doomed (1 Samuel 18). As king, David’s sin reflected upon his people. And thus, David’s sin is in direct opposition to the establishment of a covenant people (Israel) of God. This self rule seems to be repeatedly practiced both before David, and following his rule. This self reliance eventually led to the demise of the kingdom.
Taken into account the prophetic rebukes of an Israelite kingship, and ultimately David’s rebellion in establishing a united monarch, an ideological insurgence within the text seems to reciprocate with the rise and fall of the kingdom. Illuminating actions of disobedience on the part of David, and the overarching affect these actions had on the people, an interwoven ideological responsibility is imbedded in the text. Thus, one must consider the resulting fall and exile of the established kingdoms after David to be one of not only historic, but also ideological relevance. [21]
21. Na’aman pg. 19
This ideological bias becomes significantly more apparent when examining other historic evidence of David. For example, the inscriptions of the Egyptians, Moabites, and Armeneans never imply righteous or sinful implications of David’s rule. Historically rather than ideologically significant, the extra-Biblical inscriptions about David do not
verify the events of David; rather they only confirm David's existence and status as head
of his “House”. Also, when reflecting on the relevant co-existing inscriptions about David dated from this era, it is important to note that these inscriptions did not contain detailed information about individuals foreign to the lives of the scribe[22]. Thus, the documents of the Dead Sea Scrolls must be critically analyzed in light of a possible ideological and cultural bias of the indigenous Hebrew scribe. [23]
Historically, the Bible presents the life of David dating from around 1000 BC to 900 BC. Ideologically, the Biblical narrative presents the successes and failures of David. While extra-Biblical evidence makes it clear that the man David existed, the Bible presents a heroic figure: a shepherd, a warrior, a musician, a poet, and a king.
22. Na’aman: pg. 203
23. Blenkinsopp, Joseph. “Sage, Priest, Prophet” pg. 5
In investigating the life of David through Biblical accounts, it is important to recognize how Biblical individuals, events, and the environment in which these individuals and events existed are relevant not only in their role as historic data, but also as literary devices[1]. Thus, whether viewed as historic documents of factual evidence, or as literary sources with authorative presumptions and exaggerations, a Biblical base in investigating the life of David must be examined under a critical lense.
Historically, the task of validating the Biblical historicity of David involves working between evaluating the textual artifact, and interpreting the Biblical text. When reviewing the life of David as revealed in the Bible, it is necessary to investigate the
1. Brettler, Marc Z., “Chapter 1: Defining History, Ideology and Literature” pg. 19
earliest edition of Biblical texts; the Dead Sea Scrolls. The Dead Sea Scroll’s oldest writings about the life of David have been translated into the books of Samuel[2]. These Scrolls attributed to Samuel are dated to around 250 BCE[3]. These scrolls record David’s kingship to have been established around 1000 BCE, and commencing around 965 BCE[4]. Thus, as the book of Chronicles reveal that the Davidic monarchy lasted until around 590 BCE, it is believed that the story of David as recorded in Samuel within the Dead Sea Scrolls are dated much closer to the successors of David, than to the life of David itself.
Since no textual evidence has been recovered from around the time of David’s life, the question arises as to how such a story was maintained over the years. It is believed that an oral tradition or the transmission of an earlier document was probably the means of conveying information that might have spanned a gap of about 800 years between the life of David and the Dead Sea Scrolls that assert David’s life[5]. For this reason, viewing Biblical texts as historically factual documents need to be treated appropriately.
For example, the books of Samuel contain two different accounts that both seem to describe David's first meeting with Saul. In the first of these, Saul calls for David because David is skilled on the lyre (1 Samuel 16:21). While in the second account, Saul first meets David after David defeats Goliath (1 Samuel 17:56). Contradictions such as these serve to illuminate the likelihood that the narrative of these stories is drawn from
2-5. VanderKam, James C. “The Dead Sea Scrolls Today” pgs. 1, 30, 130-132
two different independent sources[6].
More problematic for the historic value of these biblical texts is the fact that texts, as they contemporarily exist, have been exhaustively subject to revision and redaction many times over[7]. Although it is uncertain why such revisions are made, it is possible to believe that authors put forward narratives which correlate with their own agenda[8]. Thus, while discovering original documents dated to the time of David would seem to be helpful in providing accurate information regarding the life of David, the problem still remains that these original documents would still present an authoritative bias. Archeologically, aside from ancient scrolls, city ruins dating back to the time of the kingship of David have also been recovered. Most recently, archeologists have excavated and recovered ancient traces of Jerusalem[9]. Archeologist William G. Dever, points to architectural similarities of these cities built in what would have been David's kingdom of Israel in relation to the Biblical records of architecture when evaluating the validity of the Biblical narrative[10]. As architectural evidence reveals, recovered ancient cities ruins resemble that of the infrastructure built by David as recorded in the Bible (1 Kings 9:15-16). However, Dever attributes the architecture of the cities' gates and other evidences reflecting those written in the Bible as "convergences" with the biblical portrayal, and not necessarily direct proofs of the historical accuracy of the Bible. [11]
6. Alter, Robert. The Art of Biblical Narrative: Intro. Pg.x
7. Aageson, James W. “In the Beginning: Critical Concepts for the Study of the Bible” pg.30
8. Brettler, Marc Z., “Chapter 1: Defining History, Ideology and Literature” pg. 13
9,10,11. Dever,William G. “What Did the Biblical Writers Know and When Did They Know It?”pgs. 54(9),199(10),99(11)
In reconstructing a timeline in evaluating when David lived, particular genealogies as well as records of the reigns of various Hebrew kings, as contained in the books of Samuel and Kings, and repeated in Chronicles, are well-established and reliable for constructing a Biblical timeline. Thus it is said, that the consecutive reigns of these Davidic kings, each of whom is explicitly named in the Bible, form the historical “framework” of Biblical chronology, and date from around 1000 BCE to the end of the united monarchy in around 600BCE. [12]
Also, the record of the kingship of David has been confirmed by extra-biblical inscriptions[13]. Although these extra-biblical sources only provide a fragment of information into the life of David, three inscriptions are obviously relevant[14]. The first form of extra-biblical evidence for the life of David is from an Egyptian Pharaoh; the second is from a Moabite king; while the third is from an Armenian king.
First, mention of David is found in an inscription of Pharaoh Shoshenq I (called Shishaq in the Bible), and is dated to around 900 BCE. This inscription dated to about forty years after David's death as recorded in the books of Kings and Chronicles. [15]
A second inscription, the Mesha Stele, attributed to the Moab dynasty around 850 BCE, also refers to the "house of David”. However, this stone in which the inscription has been scribed is partially broken. This makes the Mesha Stele less reliable as an extra-biblical account and is often ignored by archeologists and scholars alike. [16]
12. Dever, pg. 162
13. Mykytiuk, Lawrence J. “Identifying Biblical Persons in Northwest Semitic Inscriptions” pg. 266
14. Na’aman, Nadav, “In Search of Reality Behind the Account of David’s Wars with Israel’s Neighbors” pg. 203
15. Kitchen, K. "A Possible Mention of David in the Late Tenth Century B.C.E.” pgs. 29–44
16. Jones, Floyd Nolen, “The Chronology of the Old Testament” pg. 196
This makes the Mesha Stele less reliable as an extra-biblical account and is often ignored by archeologists and scholars alike. [16]
A third mention of King David is found in an Armanean inscription of the Tel Dan Stele. The Tel Dan Stele provides extra-Biblical evidence of David's existence as well as David’s kingship and dynasty. Dated to the period from the ninth to eighth century bce and attributed to an Aramean king, the Tel Dan Stele is a record of the killing of an Israelite soldier. The Tel Dan Stele states: "I killed Yahu of the House of David”. As the inscription has been analyzed, it is accepted by a majority of scholars as confirming the existence in the 9th/8th century bce Davidic dynasty.[17]
Thus, the greatest extra-biblical evidence of King David is the Tel Dan Stele. The Tel Dan stele inscription was carved in stone during the 9th or 8th centuries BCE (Mykytiuk 110). The Tel Dan stele presents David as a king, and the founder of a dynasty called "the house of David". This inscription agrees with the Biblical presentation of David as a king who founded a dynasty called "the house of David". Thus, as extra-Biblical evidence gives credit to the existence of a King David, the question is not whether the Biblical David existed, but rather, to what extent did the many accounts, stories, and details presented about David in the Bible actually occur.
16. Jones, Floyd Nolen, “The Chronology of the Old Testament” pg. 196
17. Mykytiuk, Lawrence J. pg. 94
In the Bible, the life of David is summarized through stories, lineages, and psalms. As recorded in the Bible, David is illustrated as a shepherd, a prolific warrior, a righteous king, a musician, and a poet. Outlined as a heroic figure, the narration concerning David illuminates a man graced with success and plagued with sin. The Bible lists David’s family, descendents, and adversaries; God’s choosing of David, and God’s
promises made to David; and most significantly, David’s characteristics of righteousness and sinfulness.
Within the books of Samuel, a story is told by which God had withdrawn his favor from King Saul and sent the prophet Samuel to Jesse of Bethlehem, "for I have provided for myself a king among his sons” (1 Samuel 16). The choice of succession of Saul’s kingship fell upon David, the youngest of Jesse’s son’s. Thus, the Lord commanded the prophet Samuel, “Arise, anoint him; for this is he” (1 Samuel 16:12). David was a shepherd at this point of the story, and when David was first called upon by God he was guarding his father's sheep.
Under Saul, the Israelites were facing the army of the Philistines. While David catered to his brothers (who were with Saul), David heard that the Philistine champion (the giant warrior Goliath) had challenged the Israelites to send out their own champion to decide the outcome of the war in a single combat (1 Samuel 17:8). Upon hearing this, David volunteered for combat (1 Samuel 17:32).
Although highly unlikely that a mere shepherd would defeat a giant warrior, David insisted that he could defeat Goliath. Upon hearing this, Saul sent for David. Saul was doubtful of David’s ability, but never the less allowed David to fight the Philistine. Miracously, David defeated Goliath with a stone and a sling (1 Samuel 17:49). After David had killed Goliath, the Philistines fled, and the Israelites regained their territory.
Upon returning to Saul, David was rewarded by Saul, and Saul gave David his daughter in marriage and set him in command over his armies (1 Samuel 18:27). David was the commander over thousands of Israelite troops, and David was also successful in many battles.
David became very popular amongst the Israelites, and this popularity created jealousy and fear within Saul: "What more can he have but the kingdom?" (1 Samuel 18:8) thought Saul. Thus, Saul sought to kill David. Saul’s plots to kill David were futile, and reversely for Saul, David’s popularity amongst the Israelites grew. Even Saul’s own son, Jonathon, began to love David (1 Samuel 18). Jonathan’s love of David prompted Jonathon to tell David of his father’s plot to kill David. David thus fled, and sought refuge in the wilderness (1 Samuel 23:24).
While in the wilderness, David met an Amalekite soldier who claimed to have killed Saul (2 Samuel 1:13-16). Upon hearing this, David killed the Amalekite soldier for killing an anointed king. David mourned and sang of lament for Saul (2 Samuel 1:17-18). Interestingly, the extra-Biblical Shoshenq inscription referring to David had been retrieved from the Negev region where David sought refuge[18].
Leaving the wilderness, David went to into Judah where he was anointed as King (2 Samuel 2:4). At this time, the successor of Saul in Israel was Ish-bosheth. As David ruled the south, and Ish-bosheth ruled the north, a long war between Israel and Judah was
waged (2 Samuel 3:1). David’s southern kingdom of Judah grew stronger, while Ish
bosheth’s Israel weakened. Ish-bosheth was eventually assassinated, and David achieved rule over both Judah and Israel. Anointed King, David united Southern Judah with Northern Israel into one Kingdom (2 Samuel 8:15).
Upon uniting the Kingdom, David conquered Jerusalem as his capital (2 Samuel 5:9). David further brought the Ark of the Covenant to Jerusalem, with the intent of erecting a temple around the Ark (2 Samuel 15:24-29). Interestingly later in Chronicles, although David had been loyal to God, God had forbid David to build a temple during his kingship (1 Chronicles 28:3). God told David, through the prophet Nathan, that the temple was to be erected under a future generation. God did however grant a great blessing unto David. God promised David that David’s “throne shall be established for ever” (2 Samuel 7:16). Under David’s rule, David extended his kingdom into Zobah, Moab, Philistine, Edom, and Aram (2 Samuel 8:12).
David ruled over Israel for forty years (seven years in Hebron, and thirty-three
18. Kitchen, K. pg. 33
years in Jerusalem) (1 Kings 2:11). David died at an old age (unspecified) as a rich and honored king. Following David’s rule, Solomon (David’s son) assumed Kingship (1 Chronicles 23).
The origins of the lineage of David is explained in the book of Ruth (Ruth 4:18-22). This lineage draws David back to being a descendant of Judah (Genesis 28:29). As David’s lineage remains vague unto this day, Jesus of Nazareth claimed to be a descent of David (Matthew 1:1), and even in modern times, the Ethiopian King Haile Selassie has been recognized as a descent from David[19].
It is recorded that David had eight wives: Michal, Eglah, Abital, Haggith, Maachah, Abigail, Ahinoam, and Bathsheba (1Chronicles 3). David also had an unspecified number of concubine, some of which he had children with. It is recorded in 1 Chronicles, that David had 19 sons, and at least one daughter.
Aside from being a impeccable warrior, David had a corruptible soul. While married to the daughter of Saul, David infatuated with Bathsheba, the wife of Uriah (whom fought in David’s army), slept with Bathsheba (2 Samuel 11:3, 4). Through this act, David impregnated Batsheba, and ultimately created a very difficult situation to cleanse himself from. Thus, David placed Uriah in the front lines of battle, and commanded Uriah’s comrades to abandon Uriah in battle so he would be killed (2 Samuel 11:15).
19. Brueggemann, Walter. “Solomon” pg. 236
And so, David’s murderous scheme was achieved. Uriah was killed in battle, and David married Bathsheba and had a son (2 Samuel 11:27). Although apparently cleared of any wrong doing, the prophet Nathan spoke out against David’s actions. David was compelled to repent, but God still punished David, killing David and Bathsheba’s child (2 Samuel 12:14). After the killing of his child, David was forgiven by God, and promised that, "the Lord has put away your sin; you shall not die." (2 Samuel 12:13)
Interestingly, in this story recorded about David and Bathsheba, David's transgression against God seemed to be more a matter of having (deceitfully) murdered Uriah rather than his adultery with Bathsheba. This is important to note because of the implications “spilling blood” had in the eyes of God. God’s condemnation of David was a condemnation of David’s violent actions. And as later recorded in Chronicles, David’s violent character was reason for God to reject the erection of the temple under David’s rule.
However, although David had been violently portrayed in the Bible, David’s role was not only of war, but also of worship. Traditionally, the authorship of the Psalms is attributed to David. Since the Psalms were not written down before the 6th century BCE, nearly three hundred years after David's life, like the historic books about David, the psalms must have been transmitted orally or transmitted through earlier (undiscovered) writings for any of David’s psalms to have survived[20]. Only seventy-three of the one hundred and fifty psalms collected in the book of Psalms are actually introduced
20. Alter, Robert. “The Art of Biblical Poetry” pg. 207
attributing authorship to David. Thus the other psalms are believed to have been written by David’s choir members: Jeduthun, Asaph, and the sons of Korah. The Psalms however are not the only source of David’s poetry. For example, 2 Samuel also contains poetry of David.
As a Religious figure, David not only united the Northern kingdom of Israel and Southern kingdom of Judah, David also united the ten tribes of Israel (2 Samuel 5:1). The kingship of David allowed him to unite Israel, but proved very problematic for both David, as well as Israel. As foretold in Samuel, if the Israelites accepted a man instead of God as king over their nation, Israel would be doomed (1 Samuel 18). As king, David’s sin reflected upon his people. And thus, David’s sin is in direct opposition to the establishment of a covenant people (Israel) of God. This self rule seems to be repeatedly practiced both before David, and following his rule. This self reliance eventually led to the demise of the kingdom.
Taken into account the prophetic rebukes of an Israelite kingship, and ultimately David’s rebellion in establishing a united monarch, an ideological insurgence within the text seems to reciprocate with the rise and fall of the kingdom. Illuminating actions of disobedience on the part of David, and the overarching affect these actions had on the people, an interwoven ideological responsibility is imbedded in the text. Thus, one must consider the resulting fall and exile of the established kingdoms after David to be one of not only historic, but also ideological relevance. [21]
21. Na’aman pg. 19
This ideological bias becomes significantly more apparent when examining other historic evidence of David. For example, the inscriptions of the Egyptians, Moabites, and Armeneans never imply righteous or sinful implications of David’s rule. Historically rather than ideologically significant, the extra-Biblical inscriptions about David do not
verify the events of David; rather they only confirm David's existence and status as head
of his “House”. Also, when reflecting on the relevant co-existing inscriptions about David dated from this era, it is important to note that these inscriptions did not contain detailed information about individuals foreign to the lives of the scribe[22]. Thus, the documents of the Dead Sea Scrolls must be critically analyzed in light of a possible ideological and cultural bias of the indigenous Hebrew scribe. [23]
Historically, the Bible presents the life of David dating from around 1000 BC to 900 BC. Ideologically, the Biblical narrative presents the successes and failures of David. While extra-Biblical evidence makes it clear that the man David existed, the Bible presents a heroic figure: a shepherd, a warrior, a musician, a poet, and a king.
22. Na’aman: pg. 203
23. Blenkinsopp, Joseph. “Sage, Priest, Prophet” pg. 5
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