Abigail of Maon and the Wise Woman of Abel: Speaking Truth to Power

Author(s):  
David J. Zucker ◽  
Noam Zion

In 1 Samuel Abigail of Maon and then in 2 Samuel the Wise Woman of Abel dare to Speak Truth to Power. Each woman employs the wisdom of a moral appeal to the male aggressor’s better inclinations to deescalate a situation where her community is seriously threatened with violent and immediate annihilation.

Author(s):  
Brian R. Doak

Chapter 6 follows a tradition of comparative studies linking Saul with Greek heroic themes and takes up a detailed analysis of Saul’s bone-transferral narratives (1 Samuel 31; 2 Samuel 21) in light of what is known about heroic bone relics and the politics of hero cults in the Iron Age Western Mediterranean. Saul’s status as an Israelite hero is a hitherto underexplored lens through which to investigate the meaning and power of his dead body, and here it is argued that by comparing the biblical account of the transferral of Saul’s bones with classical Greek texts of heroic bone transfer, we are able to see the political import of David’s actions in the Bible more clearly as a “body manipulator” and thus better understand the dynamics of bodily power in this text.


2013 ◽  
Vol 106 (2) ◽  
pp. 201-216
Author(s):  
Brian R. Doak

Tucked away in the Hebrew Bible at the end of 1 Samuel and then resumed near the end of 2 Samuel is a provocative tale recounting the final fate of Saul, Israel's first king. At the beginning of this two-part narrative (1 Sam 31:1), we find Saul atop Mount Gilboa, badly wounded by Philistine archers and nearly dead. Fearing the Philistine armies will rush upon him and continue the humiliation—perhaps by stabbing him repeatedly while still alive, as Saul suggests in 31:4, or something worse—Saul commits suicide. As the rest of the chapter recounts, upon finding his corpse, the enemy army abuses him in a different but perhaps not less dreadful manner, i.e., by beheading the king and hanging the remainder of his body on the wall of Beth Shan (along with the bodies of his sons, who died with their father in the battle). The residents of Jabesh Gilead, however, hear of these events and abscond with the bodies, burying the bones in their own territory and thus ending this particular episode of conflict between Israel and Philistia.


2009 ◽  
Vol 59 (2) ◽  
pp. 199-210 ◽  
Author(s):  
Pnina Galpaz-Feller

AbstractThere are three stories in the Bible where a messenger appears and reports the disasterous results of a battle: 1 Samuel 4:12-17; 2 Samuel 1:1-16; 18:19-32. This article discusses the story of David and the Amalekite in 2 Samuel 1:1-16, and compares it to the story in 1 Samuel 4:12-17. The article tries to show that the Amalekite's report to David creates a complex situation that highlights their different motives through their clothing and their words. The result is a reversal in the balance of power between the Amalekite messenger and David.


2021 ◽  
Vol 51 (2) ◽  
pp. 68-77
Author(s):  
David J. Zucker

In 1-2 Samuel Abigail of Maon, the Medium of Endor, the Wise Woman of Tekoa, and the Wise Woman of Abel all dare to confront power. The Aramaic Bible, the Targum Jonathan; ancient Rabbinic sources; as well as the Church Fathers refer to them and draw different conclusions from their actions.


2017 ◽  
Vol 129 (2) ◽  
Author(s):  
Rebecca Poe Hays

Zusammenfassung:Im Vergleich zu ihrer Schwester Michal spielt Sauls älteste Tochter Merab eine geringe Rolle in der größeren Davidserzählung. In einigen Versionen der Samuelbücher (zum Beispiel LXX


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