David in Luke-Acts: His Portrayal in the Light of Early Judaism 3161492536, 9783161492532

Table of contents :
Cover
Titel
Preface
Table of Contents
Abbreviations
Chapter 1: Introduction
1. Purpose of the Present Study
1.1 Previous Studies of David in the Lukan Corpus
1.2 A New Perspective in the Studies of David in the Lukan Corpus
2. Plan and Method of the Present Study
2.1 The Portraits of David in the OT and Early Judaism
2.2 The Portrait of David in Luke-Acts
Part I The Portraits of David in the OT and Early Judaism
Chapter 2: David in the OT
1. David in the Historical Writings
1.1 David in 1–2 Samuel
1.1.1 The Textual Problem of Samuel in the LXX
1.1.2 The Role of Three Songs
1.1.3 Four Davidic Themes in the Three Songs
1.1.4 The Tension between the Positive and Negative David
1.2 David in 1 Chronicles
1.2.1 The Accounts which are Only Seen in Samuel (the Chronicler’s Omissions)
1.2.2 The Accounts which are Not Seen in Samuel (the Chronicler’s Additions)
1.2.3 The Accounts which are Shared with Samuel (the Chronicler’s Adoptions)
1.2.3.1 David as the Political Identity of Israel
1.2.3.2 David as the Religious Identity of Israel
1.3 David in 1–2 Kings, 2 Chronicles, and Ezra-Nehemiah
1.3.1 1–2 Kings and 2 Chronicles
1.3.2 2 Chronicles and Ezra-Nehemiah
1.4 Summary
2. David in the Prophets
2.1 David in Pre-Exilic Prophecies
2.2 David in Prophecies of Exile and Restoration
2.3 The Typological Character of Davidic Messianism
2.4 Summary
3. David in the Psalms
3.1 David in the Body of the Psalms
3.1.1 The Role of Explicit References to David
3.1.2 The Reflection of David’s Καρδία
3.2 David in the Titles of the Psalms
3.2.1 The Historical Titles Common to Both the Hebrew and Greek Psalters
3.2.2 The Historical Titles Only in the Greek Psalter
3.2.3 The Function of the Titles in the Greek Psalter
3.3 Summary
4. Conclusion
Chapter 3: David in the OT Apocrypha and Pseudepigrapha
1. David in Writings in the Second Century BCE
1.1 David in Sirach
1.1.1 God’s Election of David
1.1.2 David as Warrior
1.1.3 The Virtues of David
1.1.4 David as Cult Founder
1.1.5 David’s Sins
1.1.6 The Davidic Covenant
1.2 David in Eupolemus
1.3 David in 1 Maccabees
1.3.1 “The City of David”
1.3.2 The Virtues of David
1.4 David in 1 Esdras
1.5 David in 2 Maccabees
1.6 Summary
2. David in Writings in the First Centuries BCE and CE
2.1 David in Psalms of Solomon
2.1.1 The Historical Background of PssSol 17
2.1.2 Davidic Messianism in PssSol 17
2.2 David in Apocalypse of Zephaniah
2.3 David in 4 Maccabees
2.4 David in the Lives of the Prophets
2.5 David in Pseudo-Philo’s Liber Antiquitatum Biblicarum
2.5.1 Samuel’s Four Themes of the Ideal David
2.5.1.1 God’s Election of David
2.5.1.2 David’s Trust in God and God’s Protection of David
2.5.1.3 David as Warrior
2.5.1.4 David’s Righteous Character
2.5.2 David’s New Status with his Anointing
2.5.3 David as Exorcist
2.6 David in 4 Ezra
2.7 Summary
3. Conclusion
Chapter 4: David in the Qumran Manuscripts
1. The Historical Events of David
1.1 David’s Birth
1.2 David’s Anointing by Samuel
1.3 The Goliath Incident
1.4 David’s Foundation for the Holy City and Preparation for the Temple Building
1.5 David’s Bringing the Ark to Jerusalem
1.6 God’s Covenant with David
1.7 David’s Marriage and the Bathsheba Affair
1.8 Summary
2. The Virtues of David
3. David as Psalmist
4. David as Prophet
4.1 The Literary Background of 11QPsa 27
4.2 David as Prophet: Comparisons between 11QPsa 27 and LAB 59:4–5
4.3 Summary
5. The Davidic Messiah
5.1 The Davidic Messiah and his Task
5.2 Davidic Messianism in the Qumran MSS
5.3 Summary
6. Conclusion
Chapter 5: David in the Writings of Philo and Josephus
1. David in the Writings of Philo
1.1 David as Psalmist
1.2 David as Prophet
1.3 Summary
2. David in Josephus’ Jewish Antiquities
2.1 The Virtues of David
2.2 The Portrait of Saul
2.3 David as Psalmist
2.4 David’s Sin
2.5 David as Prophet
2.6 The Davidic Covenant
2.7 Summary
3. Conclusion
Chapter 6: David in Early Rabbinic Thought
1. David in the Targums
1.1 David in Tg Jonathan to the Former Prophets
1.1.1 Three Songs: ‘Hermeneutical Bracket’ in Tg Samuel?
1.1.2 Tg 2 Sam 22:1–51
1.1.3 Tg 2 Sam 23:1–8
1.1.4 The Characteristics of David’s Prophetic Songs in Tg Samuel
1.2 David in Tg Jonathan to the Latter Prophets
1.3 Summary
2. David in Early Rabbinic Literature
2.1 The References to David in Early Rabbinic Literature
2.2 Several Davidic Themes
2.2.1 David’s Sins
2.2.2 The Virtues of David
2.2.3 David as Psalmist
2.2.4 David as Religious Authority
2.2.5 David’s Prophetic Character
2.2.6 The Davidic Covenant
2.3 Summary
3. Conclusion
Chapter 7: Synthesis of the Portraits of David in the OT and Early Judaism
1. David as Ideal King
1.1 David as Chosen King
1.2 David as Pious King
1.3 David as Warrior King
1.4 David as Righteous King
1.5 Summary
2. David as Religious Authority
3. David and Moses in Parallel
4. David and Solomon in Parallel
5. David as a Sinner
6. David as Psalmist
6.1 The Place of the Psalms in David’s Life
6.2 Davidic Authorship in the Canonization Process of the Psalms
6.3 The Application of the Psalms to the Individual and the Community
6.4 Summary
7. David as a Model for the Jews
8. David as Prophet
8.1 The Concept of David as Prophet Implicitly Presented
8.2 The Concept of David as Prophet Explicitly Presented
8.3 Questions regarding the Concept of David as Prophet
8.3.1 When did the Concept of David as Prophet First Explicitly Appear?
8.3.2 Why was the Concept of David as Prophet Necessary BCE and in the First Century CE?
8.3.3 How was the Concept of David as Prophet Developed in the Communities in the First Century CE Onward?
8.4 Summary
9. David as an Indicator of the Messiah
9.1 Writings in which Davidic Messianism is Not Attested
9.2 Writings in which Davidic Messianism – the Davidic Messiah – is Attested
9.2.1 The Genealogical Character of Davidic Messianism
9.2.2 The Typological Character of Davidic Messianism
9.3 Writings in which Davidic Messianism – David Redivivus – is Attested
9.4 Summary
10. Conclusion
Part II The Portrait of David in Luke-Acts
Chapter 8: David in Acts
1. David in Acts 2
1.1 Ps 15 in Acts 2:25–32
1.1.1 David in Ps 15
1.1.2 Peter’s Use of Ps 15:8–11
1.2 Ps 109 in Acts 2:33–35
1.2.1 David in Ps 109
1.2.2 Peter’s Use of Ps 109:1
1.3 Pss 15 and 109 as ‘Typological-Prophetic’
1.4 David-Jesus Typology
1.5 Summary
2. David in Acts 1
2.1 David in Pss 68 and 108
2.2 Peter’s Use of Pss 68:26 and 108:8
2.3 David-Jesus Typology
2.4 Summary
3. David in Acts 4
3.1 David in Ps 2
3.2 The Disciples’ Use of Ps 2:1–2
3.3 David-Jesus Typology
3.4 Summary
4. David in Acts 7
4.1 Stephen’s Presentation of David in Acts 7:46
4.2 Summary
5. David in Acts 13
5.1 Paul’s Presentation of David in Acts 13:22
5.1.1 The Image of David
5.1.2 The Effect of Paul’s Presentation of David on the Speech
5.2 Isa 55 and Ps 15 in Acts 13:34–37
5.2.1 The Content of Isa 55:3 in the LXX
5.2.2 Paul’s Use of Isa 55:3 and Ps 15:10
5.3 David-Jesus Typology
5.4 Summary
6. David in Acts 15
6.1 The Content of Amos 9:11–12 in the MT and LXX
6.2 James’ Use of Amos 9:11–12
6.3 Summary
7. Conclusion
7.1 David as Ideal King
7.2 David and Moses in Parallel
7.3 David and Solomon in Parallel
7.4 David as Psalmist
7.5 David as Prophet
7.6 David as an Indicator of the Messiah
7.6.1 David’s Whole Life as a Type of Jesus’ Whole Life
7.6.2 David’s Righteous Suffering as a Type of Jesus’ righteous Suffering
7.6.3 Concluding Remark of the Typological Character of Davidic Messianism in Acts
Chapter 9: David in Luke’s Gospel
1. David in Lk 1–2
1.1 The Genealogical Chracter of Davidic Messianism in Lk 1–2
1.1.1 Luke’s Attribution of “the Son of God” and “Lord” to Jesus as the Davidic Messiah
1.1.2 Luke’s Identification of “the City of David” with Bethlehem
1.2 The Typological Chracter of Davidic Messianism in Lk 1–2
1.2.1 The Ideal Picture of the Davidic Messiah in Mary’s and Zechariah’s Songs
1.2.2 Jesus as the Ideal Davidic Messiah in Lk 1–2
1.3 Summary
2. David in Lk 3
2.1 From the Continuing Perspective from Lk 1–2: The Genealogical Character of Jesus as the Davidic Messiah
2.2 From the Typological Perspective of Seeing Jesus’ Anointing with David’s Anointing
2.3 Summary
3. David in Lk 6
3.1 Jesus’ Self-identification with David
3.2 Jesus’ Identification of his Community with David’s Community
3.3 Summary
4. David in Lk 18 and 20
4.1 “The Son of David” in Lk 18 in Luke’s Narrative Setting
4.2 “The Son of David” in Lk 20 with its Relationship with “Lord”
4.3 Summary
5. Conclusion
5.1 David as Religious Authority
5.2 David and Moses in Parallel
5.3 David as Psalmist
5.4 David as a Model for the Jews
5.5 David as an Indicator of the Messiah
5.5.1 The Davidic Genealogical Character of Jesus as the Messiah
5.5.2 The Davidic Typological Character of Jesus as the Messiah
5.5.3 The Divine Character of Jesus as the Messiah
Chapter 10: Conclusion
1. Summary of Luke’s Portrayal of David in the Light of Early Judaism
1.1 David as Ideal King
1.2 David as Religious Authority
1.3 David and Moses in Parallel
1.4 David and Solomon in Parallel
1.5 David as Psalmist
1.6 David as a Model for the Jews
1.7 David as Prophet
1.8 David as an Indicator of the Messiah
1.8.1 Luke’s Messianology in the Davidic Category
1.8.1.1 The Davidic Genealogical Character of Jesus as the Messiah
1.8.1.2 The Davidic Typological Character of Jesus as the Messiah
1.8.2 Luke’s Messianology in the Divine Category
2. The Overall Function of Luke’s Use of the Figure of David in his Narrative
3. The Relationship between David and Jesus: New Propositions
Bibliography
Index of Sources
Index of Modern Authors
Index of Subjects

Citation preview

Wissenschaftliche Untersuchungen zum Neuen Testament • 2. Reihe Herausgeber / Editor Jörg Frey (München) Mitherausgeber / Associate Editors Friedrich Avemarie (Marburg) Judith Gundry-Volf (New Häven, CT) Hans-Josef Klauck (Chicago, IL)

232

Yuzuru Miura

David in Luke-Acts His Portrayal in the Light of Early Judaism

Mohr Siebeck

born 1 9 6 1 ; studied Theology at Kwansei Gakuin University (Japan), Japan Bible Seminary, Western Baptist Seminary (USA), Covenant Theological Seminary (USA), and the University of Aberdeen (Scotland); 2005 Ph. D. at the University of Aberdeen (Scotland); Minister at Yokohama Yamate Christian Church, Japan. YUZURU MIURA,

ISBN 978-3-16-149253-2 ISSN 0340-9570 (Wissenschaftliche Untersuchungen zum Neuen Testament, 2. Reihe) 978-3-16-157078-0 Unveränderte eBook-Ausgabe 2019

Die Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data is available in the Internet at http://dnb.d-nb.de. © 2007 by Mohr Siebeck, Tübingen, Germany. This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher's written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. The book was printed by Laupp & Göbel in Nehren on non-aging paper and bound by Buchbinderei Nadele in Nehren. Printed in Germany.

Preface This book is a revised version of a doctoral dissertation submitted to the University of Aberdeen, Scotland, in 2005. I have many people to whom I would like to express my deep appreciation. This work would not have been produced without them. I would like to thank Dr Andrew Clarke, the supervisor of my dissertation. His careful reading of my drafts and helpful comments have shaped my work as an academic dissertation. I am also grateful to my examiners, Professor Francis Watson and Dr Paul Ellingworth. They encouraged me to publish this work. I appreciated the support of the NT post-graduate community at the University of Aberdeen, including particularly, Dr Simon Gathercole and Dr Peter Williams, who helped me by reading some chapters of my work and giving me insightful comments. My special thanks go to Professor Howard Marshall who contributed to my work in various ways and was the first to bring 'David' to my attention. I will not forget his warm hospitality not only to me but also to my family. I would also like to thank Professor Jorg Frey and Dr Henning Ziebritzki, who accepted my work for publication in the WUNT 2 series and provided valuable comments for the revision of my work. I am also grateful to the publishing staff of Mohr Siebeck, especially Mr Matthias Spitzner, for their efficient work. Finally, I must express my deep indebtedness to my family and friends in Japan, the UK, and the US in completing my work. They include: my mother, Teriko Miura; my brothers, Masami and Kiyoshi Miura; the friends at Naruto Christian Church (Japan), Wajiki Christian Church (Japan), and Torry United Free Church of Scotland. They have provided me with prayer and financial support. Special gratitude must be addressed to my American friend, Rev Daniel Gilchrist, who proofread the drafts of my work. I am grateful to Yokohama Yamate Christian Church (Japan), which gave me the time to publish this book. I would also like to thank my family who shared my life with me while in Aberdeen. My son, Shinichi, and three daughters, Mika, Yuka, and Mana, have encouraged me with their smiles and prayers. My wife, Miyako, has supported me with her love and sacrifice. This book is dedicated to Miyako. January 2007

Yuzuru Miura, Yokohama

Table of Contents Preface

V

Table of Contents

VII

Abbreviations

XV

Chapter 1: Introduction 1. Purpose of the Present Study 1.1 Previous Studies of David in the Lukan Corpus 1.2 A New Perspective in the Studies of David in the Lukan Corpus 2. Plan and Method of the Present Study 2.1 The Portraits of David in the OT and Early Judaism 2.2 The Portrait of David in Luke-Acts

1 1 2 4 6 7 10

Parti The Portraits of David in the OT and Early Judaism Chapter 2: David in the OT 1. David in the Historical Writings 1.1 David in 1-2 Samuel 1.1.1 The Textual Problem of Samuel in the LXX 1.1.2 The Role of Three Songs 1.1.3 Four Davidic Themes in the Three Songs 1.1.4 The Tension between the Positive and Negative David 1.2 David in 1 Chronicles 1.2.1 The Accounts which are Only Seen in Samuel (the Chronicler's Omissions) 1.2.2 The Accounts which are Not Seen in Samuel (the Chronicler's Additions) 1.2.3 The Accounts which are Shared with Samuel (the Chronicler's Adoptions) 1.2.3.1 David as the Political Identity of Israel 1.2.3.2 David as the Religious Identity of Israel 1.3 David in 1-2 Kings, 2 Chronicles, and Ezra-Nehemiah 1.3.1 1-2 Kings and 2 Chronicles 1.3.2 2 Chronicles and Ezra-Nehemiah

14 14 15 15 16 17 19 21 22 23 24 24 25 27 27 29

VIII

Table of Contents 1.4 Summary

29

2. David in the Prophets 2.1 David in Pre-Exilic Prophecies 2.2 David in Prophecies of Exile and Restoration 2.3 The Typological Character of Davidic Messianism 2.4 Summary

30 30 31 31 32

3. David in the Psalms

32

3.1 David in the Body of the Psalms 3.1.1 The Role of Explicit References to David 3.1.2 The Reflection of David's K a p 8 i a 3.2 David in the Titles of the Psalms 3.2.1 The Historical Titles Common to Both the Hebrew and Greek Psalters 3.2.2 The Historical Titles Only in the Greek Psalter 3.2.3 The Function of the Titles in the Greek Psalter 3.3 Summary 4. Conclusion

32 33 33 35

Chapter 3: David in the OT Apocrypha and Pseudepigrapha 1. David in Writings in the Second Century BCE 1.1 David in Sirach 1.1.1 God's Election of David 1.1.2 David as Warrior 1.1.3 The Virtues of David 1.1.4 David as Cult Founder 1.1.5 David's Sins 1.1.6 The Davidic Covenant 1.2 David in Eupolemus 1.3 David in 1 Maccabees 1.3.1 "The City of David" 1.3.2 The Virtues of David 1.4 David in 1 Esdras 1.5 David in 2 Maccabees 1.6 Summary 2. David in Writings in the First Centuries BCE and CE 2.1 David in Psalms of Solomon 2.1.1 The Historical Background of PssSol 17 2.1.2 Davidic Messianism in PssSol 17 2.2 David in Apocalypse of Zephaniah 2.3 David in 4 Maccabees 2.4 David in the Lives of the Prophets 2.5 David in Pseudo-Philo's Liber Antiquitatum Biblicarum 2.5.1 Samuel's Four Themes of the Ideal David

36 37 38 41 41

44 44 44 45 45 46 47 47 48 50 51 51 52 53 54 54 55 55 55 56 59 60 61 62 62

Table of Contents

2.5.1.1 God's Election of David 2.5.1.2 David's Trust in God and God's Protection of David 2.5.1.3 David as Warrior 2.5.1.4 David's Righteous Character 2.5.2 David's New Status with his Anointing 2.5.3 David as Exorcist 2.6 David in 4 Ezra 2.7 Summary 3. Conclusion

Chapter 4: David in the Qumran Manuscripts 1. The Historical Events of David 1.1 David's Birth 1.2 David's Anointing by Samuel 1.3 The Goliath Incident 1.4 David's Foundation for the Holy City and Preparation for the Temple Building 1.5 David's Bringing the Ark to Jerusalem 1.6 God's Covenant with David 1.7 David's Marriage and the Bathsheba Affair 1.8 Summary 2. The Virtues of David 3. David as Psalmist 4. David as Prophet 4.1 The Literary Background of 11 QPs" 27 4.2 David as Prophet: Comparisons between 1 lQPs a 27 and LAB 59:4-5 4.3 Summary 5. The Davidic Messiah 5.1 The Davidic Messiah and his Task 5.2 Davidic Messianism in the Qumran MSS 5.3 Summary 6. Conclusion

Chapter 5: David in the Writings of Philo and Josephus

IX

62 63 63 64 64 65 66 67 67

69 69 70 70 73 74 75 76 76 77 78 80 81 81 82 83 84 85 86 87 87

89

1. David in the Writings of Philo 1.1 David as Psalmist

90 90

1.2 David as Prophet 1.3 Summary 2. David in Josephus' Jewish Antiquities 2.1 The Virtues of David 2.2 The Portrait of Saul 2.3 David as Psalmist 2.4 David's Sin

91 92 92 93 94 95 96

Table of Contents

X 2.5 David as Prophet 2.6 The Davidic Covenant 2.7 Summary 3. Conclusion

Chapter 6: David in Early Rabbinic Thought 1. David in the Targums 1.1 David in Tg Jonathan to the Former Prophets 1.1.1 Three Songs: 'Hermeneutical Bracket' in Tg Samuel? 1.1.2 Tg 2 Sam 22:1-51 1.1.3 Tg 2 Sam 23:1-8 1.1.4 The Characteristics of David's Prophetic Songs in Tg Samuel 1.2 David in Tg Jonathan to the Latter Prophets 1.3 Summary 2. David in Early Rabbinic Literature 2.1 The References to David in Early Rabbinic Literature 2.2 Several Davidic Themes 2.2.1 David's Sins 2.2.2 The Virtues of David 2.2.3 David as Psalmist 2.2.4 David as Religious Authority 2.2.5 David's Prophetic Character 2.2.6 The Davidic Covenant 2.3 Summary 3. Conclusion

Chapter 7: Synthesis of the Portraits of David in the OT and Early Judaism

96 99 99 100

102 102 102 103 105 106 108 109 110 110 110 112 113 113 114 114 115 115 115 116

118

1. David as Ideal King

118

1.1 David as Chosen King 1.2 David as Pious King 1.3 David as Warrior King 1.4 David as Righteous King 1.5 Summary 2. David as Religious Authority 3. David and Moses in Parallel 4. David and Solomon in Parallel 5. David as a Sinner 6. David as Psalmist 6.1 The Place of the Psalms in David's Life 6.2 Davidic Authorship in the Canonization Process of the Psalms 6.3 The Application of the Psalms to the Individual and the Community

118 119 120 120 121 121 122 123 124 125 125 126 126

Table of Contents

XI

6.4 Summary 7. David as a Model for the Jews 8. David as Prophet

127 127 128

8.1 The Concept of David as Prophet Implicitly Presented 8.2 The Concept of David as Prophet Explicitly Presented 8.3 Questions regarding the Concept of David as Prophet 8.3.1 When did the Concept of David as Prophet First Explicitly Appear? 8.3.2 Why was the Concept of David as Prophet Necessary BCE and in the First Century CE? 8.3.3 How was the Concept of David as Prophet Developed in the Communities in the First Century CE Onward? 8.4 Summary 9. David as an Indicator of the Messiah 9.1 Writings in which Davidic Messianism is Not Attested 9.2 Writings in which Davidic Messianism - the Davidic Messiah is Attested 9.2.1 The Genealogical Character of Davidic Messianism 9.2.2 The Typological Character of Davidic Messianism 9.3 Writings in which Davidic Messianism - David Redivivus - is Attested 9.4 Summary 10. Conclusion

128 129 129 130 130 131 132 132 132 133 133 134 136 136 137

Part II The Portrait of David in Luke-Acts Chapter 8: David in Acts 1. David in Acts 2 l . l P s 15 in Acts 2:25-32 1.1.1 David in Ps 15 1.1.2 Peter's Use of Ps 15:8-11 1.2 Ps 109 in Acts 2:33-35 1.2.1 David in Ps 109 1.2.2 Peter's Use o f P s 109:1 1.3 Pss 15 and 109 as 'Typological-Prophetic' 1.4 David-Jesus Typology 1.5 Summary 2. David in Acts 1 2.1 David in Pss 68 and 108 2.2 Peter's Use of Pss 68:26 and 108:8 2.3 David-Jesus Typology 2.4 Summary 3. David in Acts 4 3.1 David in Ps 2 3.2 The Disciples' Use of Ps 2:1-2

140 140 140 140 143 146 146 148 149 153 154 154 155 157 159 160 160 161 166

XII

Table of Contents

3.3 David-Jesus Typology 3.4 Summary 4. David in Acts 7 4.1 Stephen's Presentation of David in Acts 7:46 4.2 Summary 5. David in Acts 13 5.1 Paul's Presentation of David in Acts 13:22 5.1.1 The Image of David 5.1.2 The Effect of Paul's Presentation of David on the Speech 5.2 Isa 55 and Ps 15 in Acts 13:34-37 5.2.1 The Content of Isa 55:3 in the LXX 5.2.2 Paul's Use of Isa 55:3 and Ps 15:10 5.3 David-Jesus Typology 5.4 Summary 6. David in Acts 15 6.1 The Content of Amos 9:11-12 in the MT and LXX 6.2 James' Use of Amos 9:11-12 6.3 Summary 7. Conclusion 7.1 David as Ideal King 7.2 David and Moses in Parallel 7.3 David and Solomon in Parallel 7.4 David as Psalmist 7.5 David as Prophet 7.6 David as an Indicator of the Messiah 7.6.1 David's Whole Life as a Type of Jesus' Whole Life 7.6.2 David's Righteous Suffering as a Type of Jesus' righteous Suffering 7.6.3 Concluding Remark of the Typological Character of Davidic Messianism in Acts

Chapter 9: David in Luke's Gospel 1. David in Lk 1-2 1.1 The Genealogical Chracter of Davidic Messianism in Lk 1-2 1.1.1 Luke's Attribution of "the Son of God" and "Lord" to Jesus as the Davidic Messiah 1.1.2 Luke's Identification o f ' t h e City ofDavid" with Bethlehem 1.2 The Typological Chracter of Davidic Messianism in Lk 1-2 1.2.1 The Ideal Picture of the Davidic Messiah in Mary's and Zechariah's Songs 1.2.2 Jesus as the Ideal Davidic Messiah in Lk 1-2 1.3 Summary 2. David in Lk 3

173 174 174 175 177 177 178 179 181 184 184 185 186 187 187 189 190 194 194 195 195 195 195 196 197 197 198 198

199 199 200 200 202 203 204 209 211 211

Table of Contents 2.1 From the Continuing Perspective from Lk 1-2: The Genealogical Character of Jesus as the Davidic Messiah 2.2 From the Typological Perspective of Seeing Jesus' Anointing with David's Anointing 2.3 Summary 3. David in Lk 6 3.1 Jesus' Self-identification with David 3.2 Jesus' Identification of his Community with David's Community 3.3 Summary 4. David in Lk 18 and 20 4.1 "The Son of David" in Lk 18 in Luke's Narrative Setting 4.2 "The Son of David" in Lk 20 with its Relationship with "Lord" 4.3 Summary 5. Conclusion 5.1 David as Religious Authority 5.2 David and Moses in Parallel 5.3 David as Psalmist 5.4 David as a Model for the Jews 5.5 David as an Indicator of the Messiah 5.5.1 The Davidic Genealogical Character of Jesus as the Messiah 5.5.2 The Davidic Typological Character of Jesus as the Messiah 5.5.3 The Divine Character of Jesus as the Messiah

Chapter 10: Conclusion 1. Summary of Luke's Portrayal of David in the Light of Early Judaism 1.1 David as Ideal King 1.2 David as Religious Authority 1.3 David and Moses in Parallel 1.4 David and Solomon in Parallel 1.5 David as Psalmist 1.6 David as a Model for the Jews 1.7 David as Prophet 1.8 David as an Indicator of the Messiah 1.8.1 Luke's Messianology in the Davidic Category 1.8.1.1 The Davidic Genealogical Character of Jesus as the Messiah 1.8.1.2 The Davidic Typological Character of Jesus as the Messiah 1.8.2 Luke's Messianology in the Divine Category 2. The Overall Function of Luke's Use of the Figure of David in his Narrative 3. The Relationship between David and Jesus: New Propositions

Bibliography

XIII

211 214 215 215 216 218 224 224 224 226 229 230 230 230 231 231 231 232 232 233

234 234 234 234 235 235 235 236 236 236 237 237 237 238 239 241

243

XIV

Index of Sources Index of Modern Authors Index of Subjects

Table of Contents

267 298 302

Abbreviations Abbreviations for Ancient Literature Agr Ant Apion ApPaul ApZeph Ascenlsa b. 2 Bar CantR CD Corf Decal 1 En 1 Esd Eup 4 Ezra Fug GenR Gig Heres Immut LAB Life LivPro LXX m. 1 Macc 2 Macc 4 Macc Mek Migr Mos MT MTeh Mut OG Plant Praem PrEv PssSol

De agricultura Jewish Antiquities Against Apion Apocalypse of Paul Apocalypse of Zephaniah Ascension of Isaiah Babylonian Talmud 2 (Syriac Apocalypse of) Baruch Canticles Rabbah Damascus Document De confusione linguarum De Decalogo 1 (Ethiopie Apocalypse of) Enoch 1 Esdras Eupolemus 4 Ezra De fuga et inventione Genesis Rabbah De gigantibus Quis rerum divinarum heres sit Quod Deus sit immutablilis Liber Antiquitatum Biblicarum Life ofJosephus Lives of the Prophets Septuagint Mishnah 1 Maccabees 2 Maccabees 4 Maccabees Mekhilta De migratione Abrahami De vita Mosis Masoretic text of the Hebrew Bible Midrash Tehillim (the midrash on Psalms) De mutatione nominum Old Greek De plantatione De praemiis et poenis Praeparatio evangelica Psalms of Solomon

XVI lQapGen ar lQH a 1QM lQpPs 1QS 2Q22 4Q285 4Q381 4Q457b 4Q479 4Q522 4Q534 4QapocrJosephb 4QapocrJoseph° 4QCatena A 4QcommGen A 4QDibHam" 4QFlor 4QMMT1 4QMMTe 4QMMTf 4Qplsa" 4QPsq 4QpPsa 4QpPsb 4QpsDanc ar 11 QapocrPs 1 lQMelch llQPs" 11Q14 QuGen RuthR SifDeut SifNum Sifra Sir Som t. Tg TAb TIsaac TJac TLev Tob TSol War WisSol

Abbreviations lQGenesis Apocryphon (1Q20) lQHodayot" lQWar Scroll lQPesherto Psalms (1Q16) lQRule of the Community 2QApocryphon of David? 4QSefer ha-Milhamah 4QNon-Canonical Psalms B 4QEschatological Hymn 4QText Mentioning Descendants of David 4QProphecy of Joshua 4QNoah ar 4QApocryphon of Josephb (4Q372) 4QApocryphon of Joseph0 (4Q373) 4QCatena A (4Q177) 4QCommentary on Genesis A (4Q252) 4QWords of the Luminaries" (4Q504) 4QFlorilegium (4Q174) 4QHalakhic Letter"1 (4Q397) 4QHalakhic Letter' (4Q398) 4QHalakhic Lette/(4Q399) 4QIsiah Pesher" (4Q161) 4QPsalmsq (4Q98) 4QPsalms Pesher1 (4Q171) 4QPsalms Pesherb (4Q173) 4QPseudo-Danielc ar (4Q245) 11QApocryphal Psalms (11Q11) 1 lQMelchizedek ( 11Q13) 1 lQPsalms" (11Q5) MQSefer ha-Milhamah Quaestiones in Genesim Ruth Rabbah Sifre on Deuteronomy Sifre on Numbers Sifra Sirach De somniis Tosefta Targum Testament of Abraham Testament of Isaac Testament of Jacob Testament of Levi Tobit Testament of Solomon Jewish Wars Wisdom of Solomon

Abbreviations

XVII

Abbreviations for Modern Publications AB ABD ACNT AGJU ANRW AOAT APOT ArmB BA BARev BASOR BBB BBR BECNT BETL Bib BJS BSac BTB BZ BZAW CBC CBET CBQ CBQMS CCWJCW CHJ CRINT CSHJ DJD DJG DSD EBC ExpTim FDB GELS HBT HTR HUCA ICC IDBSup JAB JBL JBQ JETS JJS

The Anchor Bible The Anchor Bible Dictionary Augsburg Commentary on the New Testament Arbeiten zur Geschichte des antiken Judentums und des Urchristentums Aufstieg und Niedergang der römischen Welt Alter Orient und Altes Testament The Apocrypha and the Pseudepigrapha of the Old Testament The Aramaic Bible Biblical Archaeologist Biblical Archaeology Review Bulletin of the American Schools of Oriental Research Bonner biblische Beiträge Bulletin for Biblical Research Baker Exegetical Commentary on the New Testament Bibliotheca ephemeridum theologicarum lovaniensium Biblica Brown Judaic Studies Bibliotheca Sacra Biblical Theology Bulletin Biblische Zeitschrift Beiheft zur Zeitschrift für die alttestamentliche Wissenschaft The Cambridge Bible Commentary Contributions to Biblical Exegesis and Theology Catholic Biblical Quarterly The Catholic Biblical Quarterly Monograph Series Cambridge Commentaries on Writings of the Jewish and Christian World 200 BC to AD 200 The Cambridge History of Judaism Compendia rerum iudaicarum ad novum testamentum Chicago Studies in the History of Judaism Discoveries in the Judaean Desert of Jordan Dictionary ofJesus and the Gospels Dead Sea Discoveries The Expositor's Bible Commentary The Expository Times Figures de David à travers la Bible: XVIle congrès de l'ACFEB (Lille, ler-5 septembre 1997) A Greek-English Lexicon of the Septuagint Horizons in Biblical Theology Harvard Theological Review Hebrew Union College Annual The International Critical Commentary The Interpreter's Dictionary of the Bible, Supplementary Volume Journal for the Aramaic Bible Journal of Biblical Literature The Jewish Bible Quarterly Journal of the Evangelical Theological Society Journal of Jewish Studies

XVIII JPJ JSJ JSNT JSNTSup JSOT JSOTSup JSPSup JSS JTMTCE JTS JWSTP LCL NAC NCBC NDBT NIBC NICNT NIDNTT NIGTC NovT NovTSup NTG NTS NTTS OBO OTP OTS PMR RB ResQ RevQ RST SB SBLDS SBLEJL SBLMS SBLSCS SBLSP SJT SNT SNTSMS SPB SSN STDJ TDNT TDOT TSAJ TynB TynNTC TynOTC TZ

Abbreviations

Journal of Progressive Judaism Journal for the Study ofJudaism Journal for the Study of the New Testament Journal for the Study of the New Testament, Supplement Journal for the Study of the Old Testament Journal for the Study of the Old Testament, Supplement Journal for the Study of the Pseudepigrapha, Supplement Journal of Semitic Studies Judaisms and Their Messiahs at the Turn of the Christian Era The Journal of Theological Studies Jewish Writings of the Second Temple Period The Loeb Classical Library The New American Commentary The New Century Bible Commentary New Dictionary of Biblical Theology New International Biblical Commentary The New International Commentary on the New Testament New International Dictionary of New Testament Theology The New International Greek Testament Commentary Novum Testamentum Novum Testamentum, Supplements New Testament Guides New Testament Studies New Testament Tools and Studies Orbis biblicus et orientalis The Old Testament Pseudepigrapha Oudtestamentische Studien The Pseudepigrapha and Modern Research Revue biblique Restoration Quarterly Revue de Qumran Regensburger Studien zur Theologie H. L. Strack and P. Billerbeck, Kommentar zum Neuen Testament aus Talmud und Midrasch Society of Biblical Literature Dissertation Series Society of Biblical Literature Early Judaism and Its Literature Society o f Biblical Literature Monograph Series Society of Biblical Literature Septuagint and Cognate Studies Society of Biblical Literature Seminar Papers Scottish Journal of Theology Studien zum Neuen Testament Society for New Testament Studies Monograph Series Studia postbiblica Studia semitica neerlandica Studies on the Texts of the Desert of Judah Theological Dictionary of the New Testament Theological Dictionary of the Old Testament Texte und Studien zum antiken Judentum Tyndale Bulletin Tyndale New Testament Commentaries Tyndale Old Testament Commentaries Theologische Zeitschrift

Abbreviations

VT VTSup WBC WMANT WUNT WW YJS ZAW ZNW

XIX

Velus Testamentum Vetus Testamentum, Supplements Word Biblical Commentary Wissenschaftliche Monographien zum Alten und Neuen Testament Wissenschaftliche Untersuchungen zum Neuen Testament Word& World Yale Judaica Series Zeitschriftfiir die alttestamentliche Wissenschaft Zeitschrift fur die neutestamentliche Wissenschaft

Chapter 1

Introduction 1. Purpose of the Present Study This is a study of the use of the figure of David throughout the Lukan corpus. In Luke-Acts, the references to David appear as follows: (1) Luke's Gospel; (a) Jesus' birth narrative (1:27, 32, 69; 2:4, 11); (b) Jesus' genealogy (3:31); (c) Jesus' ministry: three episodes; (i) The Sabbath controversy (6:3); (ii) The healing of a blind man (18:38-39); (iii) "The son of David" controversy (20:41—42, 44); (2) Acts; (a) Speeches; (i) By Peter (1:16; 2:25, 29, 34); (ii) By Stephen (7:45); (iii) By Paul (13:22, 34, 36); (iv)By James (15:16); (b) Prayer by the disciples (4:25).

François Bovon wrote, "No one to our knowledge has analyzed the figure of David in the writings of Luke,"1 meaning that no one has examined all the above references to David in the Lukan corpus. This situation has remained unchanged since Bovon's comment in 1978. We will now explain two things: (1) why scholarly analysis of the figure of David has not appeared in previous studies of David in the Lukan corpus (§ 1.1); and (2) why a new perspective will be necessary for the above analysis (§ 1.2).

1

F. Bovon, Luke the Theologian: Thirty-three Years of Research (1950-83) (Allison Park: Pickwick, 1987), 93 (originally published in French: Luc le théologien. Vingt-cinq ans de recherches [1950-1975] [Neuchâtel: Delachaux & Niestlé, 1978], 101). I am grateful to Professor I. Howard Marshall for bringing Bovon's comment to my attention.

Chapter 1: Introduction

2

1.1 Previous Studies of David in the Lukan Corpus In studies of David in the Lukan corpus the references to David in Lk 1-2; 3; 18; 20; Acts 2; 13; and 15 have been explored in terms of the Davidic Messiah theme by Mark L. Strauss.2 Roland Meynet describes Strauss' work as "L'étude la plus récente et la plus documentée";3 his work is surely the most exhaustive study of David in Luke's writings to this point.4 The character of Strauss' work is not unrelated to the reason that Luke's use of the figure of David (all references to David) has largely been ignored by scholarship. Lukan Davidic studies to this day must be understood at least in terms of the following three points. (1) Up to the appearance of Strauss' work, studies of David in the NT had focused upon the Davidic Messiah theme, especially the christological title "the son of David." More specifically, scholars' interests had centered upon "the son of David" in 'the pre-synoptic tradition' and 'the redactional use of the title by the Gospel authors.'5 (2) Up to the appearance of Strauss' work, studies of David in LukeActs also had focused upon the Davidic Messiah theme.6 Although Luke's redactional use of the title, "the son of David," was not prominent, unlike 2

M. L. Strauss, The Davidic Messiah in Luke-Acts: The Promise and its Fulfillment in Lukan Christology, JSNTSup, no. 110 (Sheffield: Sheffield Academic Press, 1995). Strauss, ibid., 15, defines 'the Davidic Messiah' theme (or 'Davidic messianism') in Luke-Acts as "the fulfillment of the promises to David through Jesus the messiah." Our thesis follows Strauss' definition when we employ the terms 'the Davidic Messiah' and 'Davidic messianism' in the context of the NT. But when we employ the terms 'the Davidic Messiah' and 'Davidic messianism' in the context of Jewish writings, the terms refer to Jewish expectations of the Messiah who is closely associated with David without identifying the Messiah with Jesus. 3 R. Meynet, "Jésus, Fils de David dans l'Evangile de Luc," in FDB, Lectio Divina, no. 177, ed. L. Desrousseaux and J. Vermeylen (Paris: Cerf, 1999), 413. 4 For other works, see the references given by Strauss, The Davidic Messiah, 16-30. Moreover, see D. L. Bock, "The Son of David and the Saints' Task: The Hermeneutics of Initial Fulfillment," BSac 150 (1993): 440 4 5 7 ; C. L. Rogers, Jr., "The Davidic Covenant in the Gospels," BSac 150 (1993): 4 5 8 - 4 7 8 ; id., "The Davidic Covenant in ActsRevelation," BSac 151 (1994): 7 1 - 8 4 ; Meynet, "Jésus," 4 1 3 ^ 2 7 . However, Peter Doble's forthcoming monograph, Songs of God's Servant: David and his Psalms in Luke's Passion Narrative, will bring a great contribution to studies of David in L u k e ' s writings. I am again grateful to Professor Marshall for bringing Doble's work to my attention. Although Doble's monograph is not yet available, it is available in a sketch of his monograph through his two articles: "The Psalms in Luke-Acts," in The Psalms in the New Testament, ed. S. Moyise and M. J. J. Menken (London/New York: T & T Clark International, 2004), 8 3 - 1 1 7 ; and "Lk. 24.26, 4 4 - S o n g s of G o d ' s Servant: David and his Psalms in Luke-Acts," JSNT 28.3 (2006): 2 6 7 - 2 8 3 . For his latter article, I am grateful to Dr. Doble for making a copy of his article available to me before publication. 5 See the references given by Strauss, The Davidic Messiah, 15-16, 6 8 - 7 2 . 6 See the references given by Strauss, ibid., 17-30.

1. Purpose of the Present Study

3

in Matthew's Gospel,7 Lukan scholars have recognized Luke's strong presentation of the Davidic Messiah theme in the infancy narrative and the speeches in Acts (chs. 2; 13; 15).8 But the relative paucity of evidence for the Davidic Messiah theme in the main body of Luke's Gospel puzzled scholars, and they have not provided a satisfactory answer for the difficulty.9 (3) Strauss demonstrated that the strong Davidic Messiah motif, attested in the OT, Jewish, and early Christian traditions (ch. 2 of his book),10 is presented not only in the infancy narrative and the speeches in Acts (chs. 3 and 4 of his book),11 but also in the main body of the Gospel (chs. 5 and 6 of his book).12 Particularly in his ch. 5, Strauss asserted that in Lk 4 Luke portrays Jesus as the Davidic king as well as the prophet and the servant due to a unified reading of Isa9 and 11; 40-55; and 61.13 Furthermore, in his ch. 6, Strauss stressed that Jesus, the unified figure of king, prophet, and servant, but primarily the Davidic kingly figure, leads the Isaianic New Exodus in the central section of Luke's Gospel.14 Hence Strauss, for the first time in Lukan scholarship, attempted to resolve the difficulty of the thematic imbalance that seemed to exist between the infancy narrative and the speeches in Acts, and the main body of the Gospel. Thus, noting this concentration upon the Davidic Messiah theme, a more complete analysis of the figure of David in Luke's writings has been largely ignored by scholarship. But when Strauss carefully defines his 7 Cf. S. E. Johnson, "The Davidic-Royal Motif in the Gospels," JBL 87 (1968): 144. For the redactional use of the title, Matthew's Gospel is prominent: see the references given by Strauss, The Davidic Messiah, 16. See also D. C. Duling, "Matthew's Plurisignificant 'Son of David' in Social Science Perspective: Kinship, Kingship, Magic, and Miracle," BTB 22 (1992): 99-116; L. Novakovic, "Jesus as the Davidic Messiah in Matthew," HBT 19 (1997): 148-191; T. Y. Mullins, "Jesus, the 'Son of David,'" Andrews University Seminary Studies 29 (1991): 117-126; W. R. G. Loader, "Son of David, Blindness, Possession, and Duality in Matthew," CBQ 44 (1982): 570 585; D. J. Verseput, "The Davidic Messiah and Matthew's Jewish Christianity," SBLSP 34 (1995): 102-116. For the argument, see below, § 2.1 (2) in ch. 9. 8 See the references given by Strauss, The Davidic Messiah, 20-30. See also E. Schweizer, "The Concept of the Davidic 'Son of God' in Acts and Its Old Testament Background," in Studies in Luke-Acts: Essays Presented in Honor of Paul Schubert, ed. L. E. Keck and J. L. Martyn (Nashville: Abingdon, 1966), 186-191. 9 Cf. Johnson, "The Davidic-Royal Motif," 144-148. F. F. Bruce, "The Davidic Messiah in Luke-Acts," in Biblical and Near Eastern Studies: Essays in Honor of William Sanford LaSor, ed. G. A. Tuttle (Grand Rapids: Eerdmans, 1978), 9, does not explain the paucity of the Davidic Messiah theme in Luke's Gospel. 10 Strauss, The Davidic Messiah, 35-74. 11 Ibid., 76-193. 12 Ibid., 199-336. 13 Ibid., 233-260. 14 Ibid., 285-305.

4

Chapter 1: Introduction

work as "an examination of one major theme within Luke's christology, Jesus as the coming king from the line of David,"15 he seems to be aware that the genealogical character of the Davidic Messiah theme does not encompass the entirety of Lukan Davidic studies. 1.2 A New Perspective in the Studies of David in the Lukan Corpus The references to David in Lk 6; Acts 1; 4; and 7 have not been fully explored yet. There are three characteristics in the references to David in the above passages: (1) David's life appears; (a) his taking the holy loaves in his flight from Saul (Lk 6:3-4//l Sam 21); (b) his desiring God's dwelling place (Acts 7:46//2 Sam 7); (2) Jesus places himself alongside David (Lk 6:3-5); 1 6 (3) Jesus' disciples interpret his life retrospectively using the Davidic Psalm (Acts 1:20 [Pss 68 and 108 LXX]; 4:25-26 [Ps 2])."

Furthermore, as we have said, the references to David in Lk 1-2; 3; 18; 20; Acts 2; 13; and 15 have been explored only in terms of the Davidic Messiah theme. If we see, for example, Acts 2 and 13 in terms of the perspective of the three characteristics described above, Acts 2 and 13 can be characterized as follows: (1) David's life appears; (a) David's whole life is summarized (Acts 13:22); (b) David is explicitly mentioned as a prophet (Acts 2:30), a concept which appears explicitly only here in the Scripture;18 (3) Peter and Paul interpret Jesus' life using the Davidic Psalms (Acts 2:25-28; 13:35 [Ps 15 LXX]; 2:34 [Ps 109 LXX]; 13:33 [Ps 2]).

Hence we recognize that Luke portrays David's life as closely associated with Jesus' life. Accordingly, for the analysis of Luke's use of the figure of David (the examination of all of Luke's references to David), we need a different perspective from scholars, such as Strauss, who have studied only the Davidic Messiah motif. Two contrasting points should be emphasized. (1) While previous Davidic studies focus upon the portrayal of the Davidic Messiah, our study focuses upon the portrayal of David first, then that of the Messiah. (2) Regarding the relationship between David and Jesus, 15

Ibid., 9, (337). A. Richardson, An Introduction to the Theology of the New Testament (London: SCM Press, 1958; reprint, 1961), 126. 17 J. M. Bassler, "A Man for All Seasons: David in Rabbinic and New Testament Literature," Interpretation 40 (1986): 167-168. 18 Cf. J. A. Fitzmyer, "David, 'Being Therefore a Prophet...' (Acts 2:30)," CBQ 34 (1972): 332-339. 16

1. Purpose of the Present Study

5

while previous Davidic studies concentrate only upon the genealogical aspect, our study considers the typological aspect, too. 19 It is important for our thesis first to analyze Luke's understanding of the picture of David from the point of view of first-century Jewish perceptions. Whether or not Luke sees a typology between David and Jesus has not been established: it is usually only said that David, as a king, is a type of the Messiah.20 Scholars have put different degrees of weight on the issue. For example, Strauss does not deny a typological relationship between the two in the sense that the kingship of both David and Jesus started at their anointing (1 Sam 16/Lk 3) before God's eyes,21 but, of course, the typological perspective is not his emphasis. Two extreme positions are presented by Bovon and N. T. Wright. Bovon says, Luke does not insist on the typology David-Jesus, but rather on the continuity of history and its fulfillment in Christ: more than a new David, Jesus is the descendent [s/'c] (the son) of David, he in whom the promise is fulfilled,22

However, as one clue to understanding Luke's narrative, Wright observes Luke's narrative (Jesus' story) in the light of the narrative of Samuel (David's story):23 (1) The story of Elizabeth and Zechariah (Lk 1:5-25, 39-45, 57-80) parallels that of Hannah and Zechariah (1 Sam 1:1-2:11); (a) Hannah's Song functions as the triumphant conclusion of both stories (Lk 1:46-55 [including Mary's story]//l Sam 2:1-10); (b) Both stories anticipate a message of judgment for Israel; (i) Judgment by John, Elizabeth's son, (Lk 3:7-9) parallels judgment by Samuel, Hannah's son, (1 Sam 3:1-18); (ii) Jesus' story parallels David's story in terms of "a message of judgment for the existing regime"; (c) Both stories anticipate a message of salvation for Israel; (i) David's anointing (1 Sam 16:13) parallels Jesus' baptism (Lk 3:21-22); (ii) David's battle with Goliath (1 Sam 17:1-52) parallels Jesus' battle with Satan (Lk 4:1-13); 19

When we employ the term 'typology' in relation to David (or 'the typological character of Davidic messianism') in our thesis, it means that 'David is a type of Jesus' in the context of the NT, and that 'David is a type of the Messiah' in the context of Jewish writings. 20 E. Lohse, "moq AautS," in TDNT, 8:483; M. L. Strauss, "David," in NDBT, 435. 21 Strauss, The Davidic Messiah, 144-145, 283. Cf. R. C. Tannehill, The Narrative Unity of Luke-Acts: A Literary Interpretation, 2 vols. (Philadelphia: Fortress Press, 1986 and 1990; reprint, 1991 and 1994), 2:39. Other scholars see the David-Jesus typology in several specific Lukan texts: see the arguments below, § 5 in ch. 8 and § 3 in ch. 9. 22 Bovon, Luke the Theologian, 93. The emphasis is his (in the original text the emphasized words were underlined). 23 N. T. Wright, The New Testament and the People of God: Christian Origins and the Question of God, vol. 1 (London: SPCK, 1992), 379-381.

6

Chapter 1: Introduction (iii) David's return from battle (1 Sam 18:6-8) parallels Jesus' return from battle (Lk 4:14-44) in their welcome and rejection by the people; (iv) David's fugitive wandering with his followers (1 Sam 19-30) parallels Jesus' travel with followers (Lk 9:51-19:28); (2) Jesus' events - the death, resurrection, and exaltation - (Lk 23:35-43; 24:26, 4 4 49; Acts 2:25-36; 4:24-30) are described in "Davidic categories"; 24 (3) The establishment of the true Davidic kingdom after Jesus' death and resurrection is understood in terms of the establishment of the Davidic kingdom in Solomon after David's death (1 Kgs 4:21-34; 10:1-29; Pss 72; 89:19-37 [MT]).

For Wright Luke's story of Jesus is "the fulfilment, the completion of the story of David and his kingdom." Wright thinks that for Luke Israel's exile was not over prior to Jesus; therefore, Luke's story of Jesus — redemption is "the true climax of the story of Israel."25 Hence the above scholars place different degrees of weight upon the issue of whether or not Luke recognizes the typological relationship between David and Jesus. However, since these scholars do not give us evidence for their claims, their stances remain weak. So while analyzing the figure of David in Luke's writing, we must show concrete evidence if we claim a typological aspect in the relationship between David and Jesus. Therefore, the purpose of the present study is as follows: examining all of Luke's references to David, we will consider (1) Luke's understanding of the picture of David from the perspective of first-century Jewish understandings, (2) the overall function of Luke's use of the figure of David in his narrative, and (3) how the analysis from this new perspective enriches our understanding of the relationship between David and Jesus.

2. Plan and Method of the Present Study Because of our new perspective on the study of David in the Lukan corpus, we need two parts to our thesis. In the first part of the thesis, we will try to grasp the Jewish perceptions of the picture of David (in the OT and early Judaism) in the first-century milieu. In the second part of the thesis, we will examine the figure of David in the Lukan corpus in the light of firstcentury Jewish understandings of David. Since the issue of the typological relationship between David and Jesus will be involved in our study, we need to attempt to portray the complete picture of first-century Jewish understandings of David. This means that 24 Doble, "The Psalms," 83-117; id., "Lk. 24.26, 44," 267-283, especially 267, emphasizes that the use of Psalms in the Lukan passion narrative and speeches in Acts is based upon "a comparative biography of David and Jesus." 25 Wright, The New Testament, 381-383. The emphasis is his.

2. Plan and Method of the Present Study

7

our study will cover a wide field: both early Jewish as well as Lukan literature. It is a daunting task to attempt to present a nearly complete picture of David from a wide ranging body of ancient literature in the limited space of our thesis. Recently, John D. Lierman has analyzed the NT Moses in the context of ancient Judaism.26 When his thesis progresses according to the Mosaic categories, he admits that the weakness of his approach is that "the study does not present in one place the complete portrait of Moses from any one era."27 Thus whatever approach that we may take to the study of OT figures in the context of ancient Judaism, we will encounter a difficulty. Because of space limitations, therefore, our study will sometimes not be able to address the ancient Jewish and Lukan texts in full detail. However, we will attempt to present a nearly complete picture of firstcentury Jewish understandings of David. This breadth is the strength of our study. 2.1 The Portraits of David in the OT and Early Judaism The first part of our thesis will consist of six chapters: David in the OT (ch. 2); in the OT Apocrypha and Pseudepigrapha (ch. 3); in the Qumran MSS (ch. 4); in the writings of Philo and Josephus (ch. 5); in early rabbinic thought (ch. 6), and a synthesis of the portraits of David in the OT and early Judaism (ch. 7). As a part of this study, we must consider whether or not there was a typological aspect to the Jewish Davidic messianic expectation in the OT and early Judaism. If such an expectation is attested in the first century, the picture of David in the OT and early Judaism could overlap with the picture of the expected Messiah. Accordingly, this will justify our attempt to analyze the relationship between David and Jesus from a typological perspective in the second part of the thesis. Several points must be noted regarding the first part of the thesis. (1) The examination of David in Jewish materials will focus upon those up to the first century CE, due to the date of composition of Luke's writings (the last half of the first century CE).28 Regarding the dates of Jewish writings, we will accept the consensus of recent scholarship to this point. Besides the Jewish literature up to the first century, we will carry out the examination of David in the following early rabbinic literature: the Targums (the Aramaic translations/paraphrases of the Hebrew Bible); 26

J. Lierman, The New Testament Moses: Christian Perceptions of Moses and Israel in the Setting of Jewish Religion, WUNT 2, vol. 173 (Tübingen: Mohr Siebeck, 2004). 27 Ibid., 2. 28 Generally, scholars assume the date of the composition of Luke's writings to be either in the 60s or 80-90 CE: see D. L. Bock, Luke, 2 vols., BECNT (Grand Rapids: Baker Books, 1994 and 1996; reprint, 1999 and 1998), 1:16-18.

8

Chapter 1: Introduction

s o m e o f the T a l m u d i c literature ( M i s h n a h [traditional J e w i s h l a w ] , T o s e f t a [ s u p p l e m e n t o f the M i s h n a h ] ) ; and Tannaitic/Halakhic M i d r a s h i m ( M e k hilta [ c o m m e n t a r y o n E x o d 1 2 - 2 3 ] , Sifra [ c o m m e n t a r y o n L e v i t i c u s ] , and Sifre [ c o m m e n t a r y o n N u m 5 - 3 5 and D e u t e r o n o m y ] ) . A l t h o u g h scholars a s s i g n their origin to t h e s e c o n d century C E or shortly thereafter, it is w o r t h scrutinizing D a v i d i n the a b o v e literature b e c a u s e o f a g r o w i n g c o n s e n s u s that early traditions are c o n t a i n e d in t h e m . 2 9 ( 2 ) Our e x a m i n a t i o n in the first part w i l l f o c u s u p o n p a s s a g e s i n w h i c h r e f e r e n c e s to D a v i d appear. T h i s c o r r e s p o n d s w i t h our primary explicit e x a m i n a t i o n o f L u k e ' s explicit r e f e r e n c e s to D a v i d in the s e c o n d part o f our thesis. H o w e v e r , in the e x a m i n a t i o n o f the narrative a c c o u n t s o f D a v i d ' s story ( 1 - 2 S a m u e l , 1 C h r o n i c l e s , LAB, and J o s e p h u s ' Antiquities), it is, o f course, i m p o s s i b l e to e x a m i n e e a c h e x p l i c i t r e f e r e n c e to D a v i d in detail; therefore, to s u m m a r i z e the general picture o f D a v i d is our primary focus. ( 3 ) W h e n e x a m i n i n g the O T and referring to the O T , u n l e s s o t h e r w i s e noted, w e w i l l e m p l o y the L X X , for L u k e ' s O T text is primarily t h e L X X : h i s basic u s e o f the L X X and its i n f l u e n c e o n h i s w r i t i n g s are w e l l r e c o g n i z e d . 3 0 S o w e w i l l f o l l o w A l f r e d R a h l f s ' L X X text in the n u m b e r i n g o f chapters and v e r s e s o f the O T , u n l e s s o t h e r w i s e noted, a l t h o u g h w e w i l l 29 See D. I. Brewer, Techniques and Assumptions in Jewish Exegesis before 70 CE, TSAJ, no. 30 (Tübingen: Mohr Siebeck, 1992), 11, 178-179; E. Schürer, The History of the Jewish People in the Age of Jesus Christ (175 B.C.-A.D. 135), 3 vols., rev. and ed. G. Vermes, et al. (Edinburgh: T & T C l a r k , 1973, 1979, 1986, and 1987), 1:69-78, 90, 99-102; W.Heard, "New Testament Background," in Introducing New Testament Interpretation, ed. S. McKnight (Grand Rapids: Baker Book House, 1989), 24; R. Le Deaut, "The Targumim," in CHJ, 3 vols., ed. W. D. Davies, et al. (Cambridge: Cambridge University Press, 1984, 1989, and 1999), 2:563-574; M. McNamara, Targum and Testament: Aramaic Paraphrases of the Hebrew Bible: A Light on the New Testament (Shannon: Irish University Press, 1972), 13-16, 63-66. 30 For Luke's dependence upon the LXX in his use of the OT, William K. L. Clarke's work ("The Use of the Septuagint in Acts") in F. J. F. Jackson and K. Lake, ed., The Beginnings of Christianity, 5 vols. (London: Macmillan, 1920-1933), 2.1:66-105, is completed by Joseph A. Fitzmyer ("The Use of the Old Testament in Luke-Acts") in To Advance the Gospel, Second Edition (Grand Rapids: Eerdmans/Livonia: Dove, 1998), 295-313 (originally published in SBLSP 31 [1992]: 524-538). Furthermore, although it is a debatable issue, Luke's "Septuagintalisms" (H. F. D. Sparks, "The Semitisms of St. Luke's Gospel," JTS 44 [1943], 129-138) are now stressed (e.g., B. S. Rosner, "Acts and Biblical History," in The Book of Acts in Its First Century Setting: Volume 1 The Book of Acts in Its Ancient Literary Setting, ed. B. Winter and A. D. Clarke [Grand Rapids: Eerdmans/Carlisle: Paternoster Press, 1993], 68-70; B. T. Arnold, "Luke's Characterizing Use of the Old Testament in the Book of Acts," in History, Literature and Society in the Book of Acts, ed. B. Witherington, III [Cambridge: Cambridge University Press, 1996], 300). Cf. J.B.Green, "Internal Repetition in Luke-Acts: Contemporary Narratology and Lucan Historiography," in History, Literature and Society in the Book of Acts, 290-291; J.L.Kugel and R.A.Greer, Early Biblical Interpretation, Library of Early Christianity, vol. 3 (Philadelphia: Westminster Press, 1986), 47-48.

2. Plan and Method of the Present Study

9

follow Hebrew/English names for some books ('1-2 Samuel' instead of '1-2 Kingdoms'; '1-2 Kings' instead of '3-4 Kingdoms'; and '1-2 Chronicles' instead of '1-2 Paralipomenon') for convenience.31 (4) Our study in the first part of the thesis will contribute to the studies of David in the NT. Of course, attempts have been made to summarize the portraits of David in the OT and early Judaism. Besides the scholarly summaries of David in individual writings, such as e.g., Samuel, Chronicles, Sirach, etc. (introduced later in the main argument), the following works must be introduced here due to their attempt to present a synthesized picture of David in the OT and/or early Judaism: (a) A brief (and partial) survey of pictures of David in the OT and early Judaism by Lohse, Strauss, Brian M. Nolan, and Jan Wojcik; 32 (b) Portions of pictures of David (especially as psalmist and prophet) in the OT and early Judaism by Margaret Daly-Denton; 33 (c) Pictures of David in the OT and early Judaism by Figures de David à travers la Bible (FDB) (collected articles presented at the 17th conference of Association catholique française pour l'étude de la Bible in 1 - 5 September 1997);34 31

Septuaginta, ed. A. Rahlfs (Stuttgart: Württembergische Bibelanstalt/Deutsche Bibelgesellschaft, 1935; reprint, 1979) for the LXX text. The English translation in our thesis is based upon L. C. L. Brenton, The Septuagint -with Apocrypha: Greek and English (London: Samuel Bagster & Sons, 1851; reprint, Peabody: Hendrickson, 1999) with modifications (frequent textual differences between Rahlfs' and Brenton's are recognized), unless otherwise noted. For the English translation of the Psalms in the LXX, Albert Pietersma's new translation is also taken into consideration (A New English Translation of the Septuagint and Other Greek Translations Traditionally Included under That Title: The Psalms [New York/Oxford: Oxford University Press, 2000]). The English translation of the MT of the OT and the NT in our thesis closely follows the New Revised Standard Version (NRSV) with modifications. 32 Lohse, "Diôç A a m ô , " 8 : 4 7 8 ^ 8 2 ; Strauss, "David," 435^141; B.M.Nolan, The Royal Son of God: The Christology of Matthew 1-2 in the Setting of the Gospel, OBO, no. 23 (Fribourg: Éditions Universitaires/Göttingen: Vandenhoeck & Ruprecht, 1979), 158-169; J. Wojcik, "Discriminations against David's Tragedy in Ancien Jewish and Christian Literature," in The David Myth in Western Literature, ed. R.-J. Frontain and J. Wojcik (West Lafayette: Purdue University Press, 1980), 12-25. 33 M. Daly-Denton, David in the Fourth Gospel: The Johannine Reception of the Psalms, AGJU, no. 47 (Leiden: Brill, 2000), 59-113. 34 For the full information about the book, see above, § 1.1, n. 3. Eleven of sixteen collected articles are applied here: J. Briend, "Les figures de David en 1 S 16,1 - 2 S 5,3: Rapports entre littérature et histoire," 9-34; J. Vermeylen, "La maison de Saiil et la maison de David: Un écrit de propagande théologico-politique, de 1 S 11 à 2 S 7," 35-74; A. Wénin, "David roi, de Goliath à Bethsabée: La figure de David dans les livres de Samuel," 75-112; P. de Robert, "David et ses enfants," 113-137; R. Kuntzmann, "David, constructeur du temple?," 139-156; P. Abadie, "La figure de David dans le livre des Chroniques," 157-186; J. Auwers, "Le David des Psaumes et les Psaumes de David," 187-224; P. Beauchamp, "Pourquoi parler de David comme d'un vivant?," 225-241; J. Lust, "David dans la Septante," 243-263; J. Bernard, "David et le péché originel chez les Tannaïm," 277-314; C. Coulot, "David à Qumrân," 315-343.

10

Chapter 1: Introduction (d) The picture of David in the OT (MT) by three scholars in Interpretation 15 (1986) and Marti J. Steussy; 35 (e) The picture of David in the Qumran MSS by Craig A. Evans (cf. Coulot in FDB above); 36 (f) The picture of David in Josephus' writings by Louis H. Feldman. 37

In the introduction to each chapter in Part I of our thesis, we will highlight features of our work which distinguish it from the above works. However, here we suggest that our work has two advantages. First, in spite of the several works listed, an investigation of David throughout the OT Apocrypha and Pseudepigrapha (ch. 3 of our thesis) and early rabbinic thought (ch. 6 of our thesis) has not appeared.38 In this sense, our work will uncover a more complete understanding of the Jewish perceptions of David in the first century. Second, it is difficult to synthesize previous works for gaining a first-century Jewish perception of David because various authors present the pictures of David in various ways (therefore, in this sense, previous works tend to be fragmentary). But we will seek to synthesize the various pictures of David presented in each body of literature by adopting a consistent approach to our examination, with the final goal of comparing the portraits of David in early Judaism with the portrait of David in LukeActs. 2.2 The Portrait of David in Luke-Acts

The second part of our thesis will consist of three chapters: David in Acts (ch. 8); David in Luke's Gospel (ch. 9); and a conclusion (ch. 10). Several points must be noted regarding the second part of the thesis. (1) We should expect to find clues regarding the typological relationship between David and Jesus in Acts, rather than the Gospel, because Acts presents the relationship between David and Jesus clearly as the early 35 P. K. McCarter, Jr., "The Historical David," Interpretation 15 (1986): 117-129; D. L.Petersen, "Portraits of David: Canonical and Otherwise," Interpretation 15:130-142; J.L.Mays, "The David of the Psalms," Interpretation 15:143-155 (incorporated into Mays' The Lord Reigns: A Theological Handbook to the Psalms [Louisville: Westminster John Knox Press, 1994]); M. J. Steussy, David: Biblical Portraits of Power (Columbia: University of South Carolina Press, 1999). 36 C. A. Evans, "David in the Dead Sea Scrolls," in The Scrolls and the Scriptures: Qumran Fifty Years After, JSPSup, no. 26, ed. S. E. Porter and C. A. Evans (Sheffield: Sheffield Academic Press, 1997), 183-197. 37 L.H.Feldman, "Josephus' Portrait of David," HUCA 60 (1989): 129-174. For brief works by other scholars, see ibid., 129, n. 1; and P. Spilsbury, The Image of the Jew in Flavins Josephus' Paraphrase of the Bible, TSAJ, no. 69 (Tübingen: Mohr Siebeck, 1998), 175-178. 38 For the works in late rabbinic literature, see L. Ginzberg, The Legends of the Jews, 6 vols. (Philadelphia: Jewish Publication Society of America, 1968), 4:81-121; 6:245276; Bassler, "A Man," 156-169.

2. Plan and Method of the Present Study

11

Christian interpretation in a retrospective way. The result of our examination of the issue in Acts will help us to understand the issue in the Gospel (assuming the unity of Luke-Acts: see below [4] [b] [ii]). Therefore, we will first deal with the figure of David in Acts (ch. 8), and then in the Gospel (ch. 9). (2) Regarding the issue of the genealogical character of Davidic messianism in Luke-Acts, due to its previous exploration (especially by Strauss), we will focus only upon the aspects in which our view is different from those of previous scholars or the aspects which previous scholars have not emphasized. We will hence devote more space to the examination of the typological character. (3) In the same way, we cannot argue every theological issue in the Lukan texts in detail. We will assume the current consensus of recent Lukan scholarship on established issues, unless proposing different opinions. Rather we will focus upon the unsettled issues in recent Lukan scholarship. (4) For our analysis of the Lukan texts, we will use a combination of (a) redaction and (b) literary-critical approaches.39 (a) For the redaction approach, we assume that (i) Luke used Mark's Gospel and that (ii) Luke did not depend upon Matthew's Gospel but shared a common source (the so-called 'Q' material) with Matthew. (b) Regarding the literary-critical approaches, it is now recognized that there are various methods.4 The following three methods are involved in our thesis, (i) As stated above, we will interpret the Lukan texts in the light of early Judaism; namely, biblical (but LXX) and extra-biblical Jewish literature.42 (ii) Focusing upon synchronic analysis, rather than diachronic analysis, some principles and key elements of narrative critical method are applicable.43 (iii) The issue of the use of the OT in the NT is important for

39

So Strauss, The Davidic Messiah, 31-33. E.g., R. H. Stein, "Synoptic Problem," in DJG, ed. J. B. Green and S. McKnight (Downers Grove: InterVarsity Press, 1992), 784-792. 41 See Hearing the New Testament: Strategies for Interpretation, ed. J. B. Green (Grand Rapids: Eerdmans/Carlisle: Paternoster Press, 1995). 42 Cf. R. Bauckham, "The Relevance of Extra-Canonical Jewish Texts to New Testament Study," in Hearing the New Testament, 90-108. 43 For the principles of the narrative critical approach, we will assume e.g., 'LukeActs as a unified literary' unit and 'its text as the finished form.' For the key elements of the narrative critical approach, we will take account of e.g., 'ordering of events,' 'causal links,' 'character,' 'characterization,' 'settings,' and 'irony': see e.g., M. A. Powell, "Narrative Criticism," in Hearing the New Testament, 239-255; id., What is Narrative Criticism? (Minneapolis: Fortress Press, 1990). Cf. Tannehill, Narrative Unity, 1:1-9; F. S. Spencer, The Portrait of Philip in Acts: A Study of Roles and Relations, JSNTSup, no. 67 (Sheffield: Sheffield Academic Press, 1992), 21. 40

12

Chapter 1: Introduction

our thesis.44 Recognizing conventional methods of the first-century Jewish hermeneutic (e.g., Charles A. Kimball),45 we will, however, benefit especially from the literary-critical method of 'intertextuality' (e.g., Green, David P. Moessner, and David W. Pao).46 (5) Our study in the second part of the thesis will contribute to the studies of David in the Lukan corpus. In our conclusion (ch. 10), we will (a) summarize Luke's portrayal of David in terms of the categories of the portraits of David in the OT and early Judaism, (b) uncover the overall function of Luke's use of the figure of David in his narrative, and (c) finally, propose several points as new aspects in understanding the relationship between David and Jesus that previous Lukan Davidic studies have not emphasized.

44 R. B. Hays and J. B. Green, "The Use of the Old Testament by New Testament Writers," in Hearing the New Testament, 222-238. 45 C. A. Kimball, Jesus' Exposition of the Old Testament in Luke's Gospel; JSNTSup, no. 94 (Sheffield: Sheffield Academic Press, 1994), following R. N. Longenecker, Biblical Exegesis in the Apostolic Period, Second Edition (Grand Rapids: Eerdmans/Vancouver: Regent College Publishing, 1975; reprint, 1999), 14-33; E. E. Ellis, "Biblical Interpretation in the New Testament Church," in Mikra: Text, Translation, Reading and Interpretation of the Hebrew Bible in Ancient Judaism and Early Christianity, CRINT, II.1, ed. M.J.Mulder (Assen: Van Gorcum/Minneapolis: Fortress Press, 1988; reprint, 1990), 692-709. 46 Green, "Internal repetition," 289-293; id., "The Problem of a Beginning: Israel's Scriptures in Luke 1-2," BBR 4 (1994): 67-82; D. P. Moessner, Lord of the Banquet: The Literary and Theological Significance of the Lukan Travel Narrative (Harrisburg: Trinity Press International, 1989), xiii-xiv (Hays' comment on Moessner's work); D. W. Pao, Acts and the Isaianic New Exodus, WUNT 2, vol.130 (Tübingen: Mohr Siebeck, 2000; reprint, Grand Rapids: Baker Academic, 2002), 17.

Parti

The Portraits of David in the and Early Judaism

Chapter 2

David in the OT Our primary purpose in this chapter is to gain a general picture of David in the OT, using the LXX version (Rahlfs') instead of the MT version. Yet, since scholars have analyzed the portrait of David mostly in the MT, we will take into account their arguments in the MT, verifying whether or not the arguments are applicable to the LXX. The LXX is not stylistically homogeneous due to its production by many people over several centuries. 1 Furthermore, Rahlfs' text, which we are using, only makes "use of textual witnesses, that is, Greek manuscripts produced throughout the centuries, ancient translations of the Septuagint into other languages, and citations by the church fathers and other ancient writers." 2 But a diachronic analysis of David in Rahlfs' LXX text is beyond our scope; rather, focusing upon synchronic analysis, we will simply summarize the picture of David deduced from Rahlfs' text. Because of its characteristic plurality of texts, stated above, the examination of David in Rahlfs' text may not provide a complete picture of David from the perspective of first-century LXX readers (and hearers), such as Luke. 3 Nonetheless, the examination is still helpful for our thesis in terms of gaining information about David, which is different to some degree from the MT, and certainly close to first-century LXX readers' perception of David. Below, David will be observed (1) in the Historical Writings (§ 1), (2) in the Prophets (§ 2), and (3) in the Psalms (§ 3).

1. David in the Historical Writings Needless to say, the two different pictures of David in 1 - 2 Samuel and 1 Chronicles are important. So we will examine (1) David in 1 - 2 Samuel (§ 1.1) and (2) David in 1 Chronicles (§ 1.2). (3) Then the picture of David in 1 K. H. Jobes and M. Silva, Invitation to the Septuagint (Grand Rapids: Baker Academic, 2000/Carlisle: Paternoster Press, 2001), 30; Lust, "David," 243. 2 Jobes and Silva, Invitation, 57. 3 For the caution of deducing theological tendencies of the LXX, see Lust, "David," 243; Jobes and Silva, Invitation, 89-90.

1. David in the Historical Writings

15

1-2 Kings, 2 Chronicles, and Ezra-Nehemiah will be observed together due to their literary similarities (§ 1.3). 1.1 David in 1-2 Samuel First of all, we will briefly touch upon two literary concerns: (1) the textual problem of Samuel in the LXX (§ 1.1.1); and (2) the role of three Songs (Hannah's and David's two Songs) in the narrative (§ 1.1.2). (3) Then we will summarize four Davidic themes in the three Songs (§ 1.1.3). (4) Finally, we will consider the function of the tension between the positive picture of David in the three Songs and the negative picture of David in the narrative (§ 1.1.4). 1.1.1. The Textual Problem of Samuel in the LXX The major textual problem of Samuel in the LXX for our study is the Lucianic recension in 2 Sam 11:2 - 1 Kgs 2:11 (and 1 Kgs 22:1 - 2 Kgs 25:30). Due to distinct textual elements (e.g., consistent literal translation, and so-called Kaige sections) compared to the rest of Samuel-Kings,4 it is assumed that the old Greek (= OG) version of the above passages has not been preserved in the traditional LXX, but in the Lucianic recension.5 When we consider whether or not the sections of the Lucianic recension above were available to the first-century Greek readers, the hypothesis of a Proto-Lucianic text (an early revision of the OG which is close to the Hebrew Bible), however, also allows us to presume that the above sections of the Lucianic recension would have been available to the first-century Greek readers. Josephus' Antiquities (the section from 1 Sam to 1 Macc) and 4QSama testify to the existence of something like the Proto-Lucianic Vorlage in the first century.6 Accordingly, we consider that the image of David found in Rahlfs' LXX text, which includes 2 Sam 11:2 - 1 Kgs 2:11, cannot be far from the image of David for the first-century LXX readers.7 4 Jobes and Silva, Invitation, 53-54, 158-161; A. Aejmelaeus, On the Trail of Septuagint Translators (Kampen: Kok Pharos, 1993), 133; N.F.Marcos, The Septuagint in Context: Introduction to the Greek Versions of the Bible (Leiden: Brill, 2000), 223-232. 5 Lust, "David," 244-245. 6 Jobes and Silva, Invitation, 54-55, 159-160; Aejmelaeus, On the Trail, 131-135; Marcos, The Septuagint, 232-236; Lust, "David," 245, 262-263; B. M. Metzger, "The Lucianic Recension of the Greek Bible," in Studies in the Septuagint: Origins, Recensions, and Interpretations, ed. S. Jellicoe (New York: Ktav, 1974), 31-35; R. P. Gordon, 1 & 2 Samuel: A Commentary (Exeter: Paternoster Press, 1986), 60. 7 Another textual problem is the omissions in 1 Sam 17-18 (17:12-31, 41, 48b, 50, 55-18:6a, 10-12, 17-19, 21b, 30) in the LXX. The issue has not been established between two theories: (1) the intended omission (at the Hebrew or the Greek level) (Barthélémy and Gooding); and (2) the LXX translator's dependence upon a short Hebrew text (Lust and Tov): see D. Barthélémy, D. W. Gooding, J. Lust, and E. Tov, The

16

Chapter 2: David in the OT

1.1.2 The Role of Three Songs Among scholars' analyses of the portrait of David in Samuel (MT), 8 Philip E. Satterthwaite's analysis is important in terms of his consideration of the role of the three Songs (Hannah's Song [1 Sam 2:1-10], David's Thanksgiving [2 Sam 22:1-51], and David's Last Words [2 Sam 23:1-7]) in the narrative.9 It is now widely recognized that the three Songs interpret the story of David in the prose narrative of Samuel as a "hermeneutical bracket."10 The three Songs function in the whole corpus of Samuel as follows: (1) Hannah's Song provides an introduction to the themes of the book; (2) the last two Songs of David look backward as thematic summary and conclusion; and (3) yet, at the same time, David's Last Words look forward to the future Davidic dynasty because of their prophetic element.11 Story of David and Goliath: Textual and Literary Criticism. Papers of a Joint Research Venture, OBO, no. 73 (Fribourg: Éditions Universitaires/Göttingen: Vandenhoeck & Ruprecht, 1986). See also the references given by Lust, "David," 247, n. 6; Jobes and Silva, Invitation, 177-182; S. Jellicoe, The Septuagint and Modern Study (Oxford: Clarendon Press, 1968), 283-284. The LXX breaks "the thought-flow" of 1 Sam 17-18 in the MT, (Gooding, The Story, 55-86, 145-154); yet, the LXX still retains the basic plot of the story (cf. B. Halpern, David's Secret Demons: Messiah, Murderer, Traitor, King [Grand Rapids: Eerdmans, 2001], 7). * J. M. P. Smith, "The Character of King David," JBL 52 (1933): 1-11; D. M. Gunn, The Story of King David: Genre and Interpretation, JSOTSup, no. 6 (Sheffield: Department of Biblical Studies, the University of Sheffield, 1978), 87-111; id., The Fate of King Saul: An Interpretation of a Biblical Story, JSOTSup, no. 14 (Sheffield: JSOT Press, 1980; reprint, 1984), 77-112; W. Brueggemann, David's Truth in Israel's Imagination & Memory (Philadelphia: Fortress Press, 1985; reprint, 1986); P. K. McCarter, Jr., "The Apology of David," JBL 99 (1980): 489-504; id., "The Historical David," 117-129; Petersen, "Portraits of David," 130-142; Gordon, 1 & 2 Samuel, 37-45; D . M . Howard, Jr., "David," in ABD, 2:41-46; Steussy, David, 40-91; Strauss, "David," 4 3 5 437; Briend, "Les figures de David," 9-34; Vermeylen, "La maison," 35-74; Wénin, "David roi," 75-112; Halpern, David's Secret Demons, 14-53, 263-424; G. Garbini, Myth and History in the Bible, JSOTSup, no. 362 (Sheffield: Sheffield Academic Press, 2003), 72-90. 9 P. E. Satterthwaite, "David in the Books of Samuel: A Messianic Expectation?," in The Lord's Anointed: Interpretation of Old Testament Messianic Texts, ed. P . E . Satterthwaite, R. S. Hess, and G. J. Wenham (Carlisle: Paternoster Press/Grand Rapids: Baker Books, 1995), 43-47. 10 Ibid., 43; B. S. Childs, Introduction to the Old Testament as Scripture (London: SCM Press, 1979), 272-275; J. W. Watts, Psalm and Story: Inset Hymns in Hebrew Narrative, JSOTSup, no. 139 (Sheffield: Sheffield Academic Press, 1992), 19^10, 99-117; id., '"This Song': Conspicuous Poetry in Hebrew Prose," in Verse in Ancient Near Eastern Prose, AOAT, no. 42, ed. J. C. de Moor and W. G. E. Watson (Kevelaer: Verlag Butzon & Bercker/Neukirchen-Vluyn: Neukirchen Verlag, 1993), 352-358. 11 For the prophetic element of 2 Sam 23:2-3 in relation to the pattern of Balaam's prophecy in Num 24:2-3, see B.Z.Wacholder, "David's Eschatological Psalter 11Q Psalms'," HUCA 59 (1988): 32; Daly-Denton, David, 91. Cf. R. F. Youngblood, 1,2

17

1. David in the Historical Writings

Scholars have noticed that the above role of the three Songs in the MT

12

is characterized with verbal and thematic links between the three Songs. The theory is applicable to the case of the LXX. Particularly, the thematic links between the three Songs found in the LXX are as follows: (1) God's salvation from enemies (2) God's power to bring reversal between the poor and the rich/haughty (3) God's judgment with thunder (4) God's help to the anointed king (5) God's judgment with fire (6) God's exaltation of David (7) God's everlasting covenant with David and his descendants

I Sam 2 v. 1 v.7

v. 10 v. 10 vv. 6 - 8

2 Sam 22 2 Sam 23 vv. 1, 3-4, 18-20,28, (v. 5) 36,41,44, 47-49,51 v. 28

v. 14 v. 51 vv. 9, 13 v. 34 v. 51

v. 7 v. 1 v. 5

Thus we can gain the general picture of David in 1-2 Samuel from the three Songs. J.I.J Four Davidic Themes in the Three Songs Based on Satterthwaite's observation, we can identify four Davidic themes in these three Songs.13 (1) The theme of 'God's election of David as king.' God chooses David as the anointed (xpioxoq) of God (1 Sam 2:10; 2 Sam 22:51; 23:1). David's secret anointing is certainly the beginning of the story of David (1 Sam 16), and David is anointed in public (2 Sam 2:4; 5:3). Davidic kingship finally culminates in God's promise of the Davidic dynasty (2 Sam

Samuel, EBC, 12 vols. (Grand Rapids: Zondervan, 1976-1992), 3:1081. The English translation of the two texts in the LXX is as follows: Num 24:2-3 2 Sam 23:2-3 and the Spirit of God came upon him. The Spirit of the Lord spoke by me, and his word was upon my tongue. The God of Israel says, And he took up his parable and said, A watchman out of Israel spoke to me a Balaam son of Beor says,... parable: I (David the son of Jesse [v. 1]) said among men, ... 12 Satterthwaite, "David," 43-44; Watts, Psalm, 23-24, 101-102; E. van StaalduineSulman, The Targum of Samuel, Studies in the Aramaic Interpretation of Scripture, vol. 1 (Leiden: Brill, 2002), 201. Cf. H. St. J. Thackeray, "The Song of Hannah and Other Lessons and Psalms for the Jewish New Year's Day," JTS 16 (1915): 184-185; G. T. Sheppard, Wisdom as a Hermeneutical Construct: A Study in the Sapientializing of the Old Testament, BZAW, no. 151 (Berlin/New York: de Gruyter, 1980), 149-151. 13 Satterthwaite, "David," 45^t7.

18

Chapter 2: David in the OT

7). 14 The reversal theme (e.g., 'the poor and the haughty' [1 Sam 2:4-8; 2 Sam 22:28]) is included in this first theme. David's anointing (1 Sam 16) shows the reversal theme between God's thought and man's, and God's rejection of Saul (1 Sam 28; 31) is the culmination of the idea.15 (2) The theme of 'David's trust in God and God's protection of David.' When David calls upon God (2 Sam 22:4, 7), God saves David (1 Sam 2:1; 2 Sam 22:3—4, 18-20, 28, 36, 41, 44, 47-49, 51; 23:5) and helps to destroy his enemies (2 Sam 22:30, 38-43). God's salvation and protection do not occur for David's enemies when they call upon God (2 Sam 22:42). 16 This theme is seen particularly in contrast to Saul in three respects: (a) God's continuous staying with David (1 Sam 16:13; [17:37]; 18:14, 28; 2 Sam 7:3) and God's continuous departing from Saul (1 Sam 16:14; 28:16); (b) God's consistent guidance for David (1 Sam 22:5; 23:2, 4, 10-12; 2 Sam 2:1; 5:19, 23-24) and the absence of God's guidance for Saul (1 Sam 28:6-19 [the enquiry to the medium]); and (c) David's pious attitude and Michal's impious attitude toward the arrival of the ark of the Lord at Israel (2 Sam 6:16-23). 17 (3) The theme of 'David as warrior. '18 God gives power to David as a warrior, who leads Israel's wars against their enemies (1 Sam 2:4; 2 Sam 22:30, 35, 3 8 ^ 6 , 48). With the Goliath incident (1 Sam 17) as the starting point, David gains victory in the wars (1 Sam 18:27; 23:1-5; 27:8-12; 30:1-20; 2 Sam 5:6-7, 17-25; 8:1-14; 10:1-19). 14 Cf. Childs, Introduction, 276; Strauss, "David," 436; Brueggemann, David's Truth, 72-73. Now Leonhard Rost's 'succession narrative' theory (reading 2 Sam 9 - 2 0 and 1 Kgs 1-2 in terms of succession) {The Succession to the Throne of David, Translated by M. D. Rutter and D. M. Gunn, Historic Texts and Interpreters in Biblical Scholarship, no. 1 [Sheffield: Almond Press, 1982]) is widely criticized (Satterthwaite, "David" 56; Childs, Introduction, 275-276; Gunn, King David, 35-84; Petersen, "Portraits of David," 135-136; Garbini, Myth, 74-76; Gordon, 1 & 2 Samuel, 37^*4). While the 'succession narrative' theory sees no function for David's failures in the narrative in 2 Sam 11 onward, Satterthwaite's 'the story of king David' theory ("David," 56-59) sees the narrative in 2 Sam 11 onward (what actually happened to David) as reversal/opposite of God's promise to David in 2 Sam 7: for example;

God's Promise to David in 2 Sam 7 (1) perpetuity of Davidic kingship (2) the blessing of David's sons -

What Happened to David in 2 Sam 11 onward (seemingly) God's rejection of David; the deaths of David's three sons: son by Bathsheba; Amnon; and Absalom; (3) a peace of Israel - Absalom's rebellion. 15 Satterthwaite, "David," 48. Cf. Brueggemann, David's Truth, 25-26. 16 2 Sam 22:42 implies 'David's enemies within Israel' (Satterthwaite "David," 44). The references to ¿X0poq 'enemy' for David are: Saul (1 Sam 24:5, 20; 26:8; 2 Sam 22:1), Ish-bosheth (2 Sam 4:8), and Absalom (2 Sam 18:19, 32). 17 Michal's having no child (2 Sam 6:23) symbolizes God's rejection of Saul (ibid., 51-52). 18 Cf. Garbini, Myth, 79.

I. David in the Historical Writings

19

(4) The theme of 'David's righteous character.' Hannah sings, "he [the Lord] blesses the years of the righteous (8ucaiou)" (1 Sam 2:9). David himself sings, "the Lord recompensed me according to my righteousness (8iKaiooi)vqv)" (2 Sam 22:21, 25). In the narrative too, David's reign over Israel is summarized in his righteousness (2 Sam 8:15). References to David's righteous character are sprinkled throughout the narrative as follows: (a) David's righteous attitude of no revenge upon his enemies; (i) toward Saul (1 Sam 24:1-22; 26:1-25; [lament for Saul: 2 Sam 1:1-27]);" (ii) toward N a b a l ( l Sam 25:1^44 ); (iii) (lament for Ish-bosheth [2 Sam 4:8-12]); (iv) toward Shimei (2 Sam 16:5-14; 19:16-23); (v) toward Absalom (2 Sam 15:l-19:9b); (b) David's innocence; (i) Jonathan's words (1 Sam 19:4-5); (ii) about Abner's death (2 Sam 3:19-39 [lament for Abner: vv. 31-35]); (c) David's mercy; (i) David's ordinance of sharing (1 Sam 30:21-25); (ii) toward Mephibosheth (2 Sam 9:1-13).

'Righteous sufferer' is the image of David particularly in relation to Saul, which may be different to some degree to the image of David in relation to Shimei and Absalom.20 Yet, it can generally be concluded that David demonstrates an attitude of righteousness toward his enemies, in particular, to those who are related to Saul's house (Saul himself, Ish-bosheth, Shimei, Abner, and Mephibosheth).21 Thus the four Davidic themes in the three Songs demonstrate a positive/ideal David. Therefore, there are four aspects in the ideal picture of David in Samuel: David as a chosen, pious, triumphant (warrior), and righteous king. 1.1.4 The Tension between the Positive and Negative David As observed above, the three Songs present a positive/ideal David. However, this presentation differs from the picture of David particularly in the prose narrative of 2 Sam 11 onward, namely, what actually happened to David was the reversal/opposite of God's promise to David in 2 Sam I ? 2 19 The words SiKCtioi; and SiKaioavvr), which are attributed to David, appear in 1 Sam 24:18 and 26:23 respectively. 20 David's attitude of no revenge in the cases in 2 Sam 11 onward seems to suggest that David considered what happened to him as God's punishment. See Shimei's case (2 Sam 16:10) and Absalom's (2 Sam 15:25). In particular, the flight from Absalom (not bringing the ark [2 Sam 15:25]) differed from his flight from Saul (bringing an ephod [1 Sam 23:6]). Cf. Halpern, David's Secret Demons, 358; Satterthwaite, "David," 58. 21 Cf. Halpern, David's Secret Demons, 368, 388. 22 See above, § 1.1.3, n. 14 in ch. 2.

Chapter 2: David in the OT

20

Steussy suggests two possible ways of reading David's story throughout the narrative of Samuel - the 'good David' reading and the 'skeptical David' reading - as if the way of reading David's story depends upon the reader (Steussy criticizes the 'good David' reading).23 However, the text itself shows both the positive/ideal David (in the three Songs) and the negative/realistic David (in the prose narrative in 2 Sam 11 onward). This contrast is especially prominent in the relationship between David's two Songs in the Samuel Appendix (2 Sam 21-24 in which David's two Songs are central) and the preceding prose narrative.24 When scholars tend to see David in the Samuel Appendix either as a positive conclusion of David or of a negative conclusion of David,25 Satterthwaite explains this as an unresolved tension deliberately created by the writer/editor of Samuel.26 Satterthwaite's view can be supported by the fact that in the Samuel Appendix itself, as a miniature of the contrast between the positive and negative David in the whole books of Samuel, there are two pictures of David: the positive/ideal David (David's soldiers [2 Sam 21:15-22; 23: 8-39]; and two David's Songs [22:1-51; 23:1-7]); and the negative/realistic David (the reminder of David's power as king with the necessity of his humility [2 Sam 23:34, 39;27 24:l-25]). 28 So Satterthwaite concludes regarding the relationship of the presentation of David between the three Songs and the prose narrative in Samuel as follows: The poetic passages, placed at key points of the structure of 1 and 2 Samuel, evoke an expectation concerning God's king which forms an important part of the overall message of the book. ...29 If we are to speak, then, of a messianic expectation in the books of Samuel, our view must include both elements of this deliberately emphasised antinomy: the ideal, the 23

For the 'good David' reading, see Steussy, David, 29-48, especially 47-48. For the 'skeptical David' reading, see ibid., 49-91. 24 The famine 21:1-14; David's soldiers 21:15-22; David's Thanksgiving 22:1-51; David's Last Words 23:1-7; David's soldiers 23:8-38; The census 24:1-25. See e.g., Youngblood, 1, 2 Samuel, 1051; Childs, Introduction, 273; Gordon, 1&2 Samuel, 298; Satterthwaite, "David," 59. 25 See the references given by Satterthwaite, "David," 59-63. 26 Ibid., 64. 27 "Eliab the son of Ahithophel the Gilonite" (2 Sam 23:34) and "Uriah the Hittite" (v. 39) remind us of David's Bathsheba affair ("Is not this Bathsheba the daughter of Eliab, the wife of Uriah the HittiteT [11:3]). 28 Satterthwaite, "David," 63-64. 29 Ibid., 64.

/. David in the Historical Writings

21

hope, and David's disappointing shortcomings. ... David's own shortcomings raise questions concerning the kingdom he inaugurates, yet at his best he represents an ideal. If the books of Samuel do not resolve this tension, they do at any rate clearly mark out its contours. 30

Due to God's messianic promise to David (2 Sam 7),31 a messianic flavor is cast on the three Songs (see below, § 1.1 in ch. 6 for the targumist's futuristic reading of the three Songs). 32 So the unresolved tension of the presentation of David between the three Songs and the prose narrative in Samuel highlights a future expectation of the coming, David-like, but more ideal king. Thus it is remarkable that the ideal picture of David in Samuel overlaps with the picture of the future Davidic Messiah. 1.2 David in 1 Chronicles David in 1 Chronicles will be examined in terms of its relation to Samuel: (1) the accounts which are only seen in Samuel (the Chronicler's omissions from Samuel) (§ 1.2.1); (2) the accounts which are not seen in Samuel (the Chronicler's additions to Samuel) (§ 1.2.2); and (3) the accounts which are shared with Samuel (the Chronicler's adoptions from Samuel) (§ 1.2.3).33 30

Ibid., 64-65. 2 Sam 7 (LXX) is different from the MT version but similar to 1 Chr 17 (especially 2 Sam 7:5//l Chr 17:4; 2 Sam 7:16//1 Chr 17:14). When we do not see Davidic messianism in Chronicles (see below, § 1.2.1 and § 1.3.1, n. 57 in ch. 2), our concern is whether or not 2 Sam 7 (LXX) indicates messianism. Yet, we should look at the whole structure of 1-2 Samuel. In Chronicles, after God's promise account (1 Chr 17), David devotes himself in the rest of his life to the preparation of the temple building. In Samuel, however, after God's promise account (2 Sam 7), David's life is downgrading. The Davidic covenant is still the central issue in Samuel in the LXX. Thus in 2 Sam 7 (LXX) the messianic element of the Davidic covenant is retained as in the MT. 32 Cf. Childs, Introduction, 276; R. A. Carlson, David, the chosen King: A TraditioHistorical Approach to the Second Book of Samuel (Uppsala: Almqvist & Wiksell, 1964), 265. 1 Sam 2:10 reads: "[he] will exalt the horn of his anointed (xpiatO'C)." 2 Sam 22:51 reads: "[he] works mercy for his anointed (T KatoiKTjaai ne ev awro

You shall not build me a house for me to dwell in it.

2 Sam 7:5 (MT) emphasizes the contrast between David (who attempts to build a house) and God (who will build a house) whereas 1 Chr 17:4 (MT and LXX) highlights the contrast between David (who will not build a house) and Solomon (who will build a house).48 Since 1 Chr 17:4 (MT and LXX) is nearly verbatim to 2 Sam 7:5 (LXX) ("ov ai) oiKoSon^aeiq fioi OIKOV TOIJ KatoiKfjoai HE"), both 1 Chr 1 7 : 4 (MT and LXX) and 2 Sam 48

Steussy, David, 119.

Chapter 2: David in the OT

26

7:5 (LXX) suggest that God affirms David's proposal of the temple building. But in the LXX God's affirmation is presented more clearly in Chronicles than in Samuel. For in Chronicles the reason why David cannot build the temple is clear in 1 Chr 22:8 (because of his bloodshed), and David prepares for the temple building throughout the rest of his life unlike in Samuel. Thus the Chronicler presents David as the proposer of the worthy task - the temple building - which is shared with Solomon. (3) 1 Chr 10 (the transfer of kingship from Saul to David) shows that Saul had no piety in contrast with David. The Chronicler sees the figure of Saul in the light of the captivity of Israel.49 What the Philistines did to Saul's dead body is described differently in Samuel and 1 Chronicles: they set up his armour at the temple of Astarte, and they fastened his body on the wall of Beth-san (1 Sam 31:10); they put their armour in the house of their god, and they put his head in the house of Dagon (1 Chr 10:10).

That Saul's head was put in the house of Dagon (1 Chr 10:10) might indicate God's judgment on Saul in 1 Sam 5:2 ("the Philistines ... brought it [the ark] into the house of Dagon"), because of his neglect of the ark in his days (1 Chr 13:3). Saul's head is put before Dagon whose head, it will be remembered, was cut off because of the ark of the Lord (1 Sam 5:4).50 The Chronicler's summary of Saul's life reflects his religious attitude: "Saul died for his transgressions (avoniaiq), wherein he transgressed against the Lord, ..." (1 Chr 10:13). Saul's avonia is certainly connected to the reason of the Babylonian captivity of Israel in 1 Chr 9:1 ("all Israel ... were carried away to Babylon for their transgressions [avoM-iaii;]").51 If Israel's captivity is due to her religious attitude toward God, it is easy for us to understand the Chronicler's emphasis upon the cult/temple theme: the temple service is the hope for the post-exilic community. Therefore, in contrast to Saul, David - the cult founder - is the religious identity of Israel in Chronicles.52

49

Abadie, "La figure de David," 162-166. Cf. Braun, 1 Chronicles, 150-151; Williamson, 1 and 2 Chronicles, 93-94. 51 The theme of transgression is clear with many references to bsa in the MT: see W. Johnstone, "Guilt and Atonement: The Theme of 1 and 2 Chronicles," in A Word in Season: Essays in Honour of William McKane, JSOTSup, no. 42, ed. D. J. A. Clines and P. R. Davies (Sheffield: JSOT Press, 1986), 116-117. In the LXX the Greek translated word a v o n t a is only in 1 Chr 9:1 and 10:13. However, this fact may enhance the relation between Saul's sin and Israel's captivity in the LXX. 52 Interestingly, in contrast to Saul whose head is put in the house of Dagon, David cuts off Goliath's head (1 Sam 17:54) (Williamson, 1 and 2 Chronicles, 94). 50

27

1. David in the Historical Writings

1.3 David in 1-2 Kings, 2 Chronicles, and Ezra-Nehemiah Two ways of examining David will be carried out here because of the literary similarities of 2 Chronicles to both 1-2 Kings and Ezra-Nehemiah. (1) David will be observed in the parallel books between 1-2 Kings and 2 Chronicles (§ 1.3.1). (2) David will be summarized in thematic categories in 2 Chronicles, Ezra, and Nehemiah because of their thematic similarities (§ 1-3.2).53 1.3.1 1-2 Kings and 2 Chronicles In 1 Kings David's life is summarized in ideal ways (3:6; 9:4; 11:4; 15:3, 5): ... he [David] walked before you in truth, and in righteousness, and in uprightness of heart with you ... (1 Kgs 3:6); ... his [Solomon's] heart was not perfect with the Lord his God, as was the heart of David his father (11:4; cf. 15:3).

Hence in 1 Kings David is a role model for succeeding Judean kings. There is a pattern for Judean kings based on David's life as follows: Kings of God's Davidic Judah Promise (David) Solomon 1 Kgs 3:6-14 8:15-26,66 2 Chr 1:8-9, 6:4-17, 42, 7:10, 16-18 Rehoboam

Abijah Asa Jehoshaphat

Comparison with David54

God's Mercy for the sake of David

Like (NC) 1 Kgs 11:11-13, 1 Kgs 3:3 32-38 Not like 1 Kgs 11:4-8, 33 Not like 1 Kgs 12:24 Like (NC) 2 Chr 11:17 Not like 1 Kgs 15:3 Like (NC) 1 Kgs 15:11

Burial in the City of David (1 Kgs 2:10) 1 Kg 11:4 12:24 2 Chr 9:31

1 Kgs 14:31 2 Chr 12:16 1 Kgs 15:4

1 Kgs 15:8 2 Chr 13:22 1 Kgs 15:24 2 Chr 16:14 1 Kgs 16:28; 22:51 2 Chr 21:1

53 The different authorship between Chronicles and Ezra-Nehemiah is now widely recognized: see e.g., Williamson, 1 and 2 Chronicles, 5-15; Kelly, "Messianic Elements," 252-253; Pomykala, The Davidic Dynasty Tradition, 77-80. 54 Even though some kings' lives were described as 'like David,' these characteristics were often not continued to the end of their lives. In those cases, NC (= not continued) will be added.

Chapter 2: David in the OT

28 Kings of Judah Joram

God's Davidic Comparison with David Promise

God's Mercy for the sake of David 2 Kgs 8:19 2 Chr 21:7

Burial in the City of David 2 Kgs 8:24 2 Chr 21:20 2 Kgs 9:28 2 Kgs 12:22 2 Chr 24:25 2 Kgs 14:20 2 Chr 25:28 2 Kgs 15:7 2 Kgs 15:38 2 Chr 27:9 2 Kgs 16:20 2 Chr 28:27

2 Kgs 19:34, 20:5-6

2 Kgs 20:21 (2 Chr 32:3)

Ahaziah Joash Amaziah

Not like 2 Kgs 14:3

Azariah Jotham Ahaz Hezekiah Manasseh (2 Kgs 21:7) (2 Chr 33:7) Josiah

Not like 2 Kgs 16:2 2 Chr 28:1 Like 2 Kgs 18:3 2 Chr 29:2 Like 2 Kgs 22:2 2 Chr 34:2-3

2 Kgs 23:30

Solomon's life is fully compared with that of David, but still not perfect. Manasseh's imitation of Ahab rather than David (2 Kgs 21:3) brings the complete destruction of Judah (2 Kgs 21:12-13; cf. 1 Kgs 20:21; 2 Kgs 9:8; 24:3—4).55 Only Hezekiah and Josiah are depicted as good kings who followed David. However, in spite of the destruction of Judah, the closing account of 2 Kings (the mercy for Jehoiachin, king of Judah in the exile [25:27-30]) still shows an unconditional element of God's promise to David.56 The prominent feature of 2 Chronicles is that it describes only the kings of the south, Judah, while Kings touches on the history of the kings of both the north and south. This reflects the situation of the Chronicler, the post-exilic community of the Davidic line (1 Chr 3:1-24). The Chronicler emphasizes Israel's hope of the continuation of the Davidic line in pre- and post-exilic periods. While a Davidic messianic expectation is not attested in Chronicles, the hope of the restoration of the Davidic line is nevertheless recognized.57 The restorer of the Davidic line, Zerubbabel, 35

I. W. Provan, "The Messiah in the Books of Kings," in The Lord's Anointed, 75. Ibid., 71-76. 57 Kelly, "Messianic Elements," 263-264; Williamson, "Eschatology," 153-154; Brueggemann, David's Truth, 108. Cf. Strauss, "David," 439^*40; F. F. Bruce, The Sure Mercies of David: A Study in the Fulfilment of Messianic Prophecy (London: Evangelical Library, 1954), 10-11. Davidic messianism in Chronicles is hardly seen; yet, the hope of restoration of the Davidic dynasty in the post-exilic period (royalist hope) is recognized 56

I. David in the Historical Writings

29

after the exile might remind the Israelites of the Davidic hope, but the hope was diminished after Zerubbabel disappeared.58 1.3.2 2 Chronicles and Ezra-Nehemiah The prominent theme of David in 2 Chronicles, Ezra, and Nehemiah is the Davidic authority over the temple service for Israel's pre- and post-exilic communities. "According to the order of... David" (2 Chr 8:14), the praise of the worship was established (2 Chr 29:25; Ezra 3:10; Neh 12:24, 45^46) with the instruments of David (2 Chr 29:26-27; Neh 12:36) and the words of David (2 Chr 29:30). Other works of the temple were also established by David's order (2 Chr 23:18; 35:4-5; Ezra 8:20). Thus the Chronicler stresses David's religious authority as the cult founder ("the man of God" [2 Chr 8:14; cf. Neh 12:24, 36]), which corresponds with that of Moses ("the man of God" [2 Chr 30:16; cf. Ezra 3:2]). Considering the whole of 1-2 Chronicles, a number of references imply the possibility of associating David's cultic authority with his prophetlike character:60 1 Chr 21:26 1 Chr 22:8; 28:19 2 Chr 29:25, 30

David's being like Elijah; David's receiving God's direct guidance; David's rank with other prophets, Gad and Nathan.

So Mays says, "The possibility of understanding David and his words in the light of the canonical prophets stands at the door."61 1.4 Summary Samuel gives us basic information about David's life and Davidic messianism. In Samuel, in spite of the negative picture of David in the prose narrative, David is idealized in the three Songs, indicating the expectation of a future more ideal David-like king. So this ideal David becomes a role model for succeeding Judean kings. But none of them can exceed David, by the above scholars. Contra Pomykala, The Davidic Dynasty Tradition, 88-109, who denies even royalist hope. See the survey of scholars' views of the messianic/ eschatological beliefs in Chronicles by Kelly, "Messianic Elements," 250-251; Pomykala, The Davidic Dynasty Tradition, 69-77. 58 Strauss, The Davidic Messiah, 39. 59 See de Vries, "Moses and David," 619-639. 60 J. D. Newsome, Jr., "Toward a New Understanding of the Chronicler and His Purposes," JBL 94 (1975): 203-204; Mays, The Lord Reigns, 93; Coulot, "David," 340; J. L. Kugel, "David the Prophet," in Poetry and Prophecy: The Beginnings of a Literary Tradition, ed. J. L. Kugel (Ithaca: Cornell University Press, 1990), 47, 50-51; U. Simon, Four Approaches to the Book of Psalms: From Saadiah Gaon to Abraham Ibn Ezra (Albany: State University of New York Press, 1991), 187-188 (Abraham Ibn Ezra's view). 61 Mays, The Lord Reigns, 93.

30

Chapter 2: David in the OT

and finally Manasseh's failure to follow David brings captivity for Judah. While the idealization of David in Samuel-Kings contains the expectation of the coming of a more ideal David-like king, another kind of idealization of David is presented by Chronicles. The Chronicler's historical David, not the eschatological David, is presented as the hope for the post-exilic community as the political (as a warrior king) and religious identity of Israel (as the cult founder).

2. David in the Prophets David in the Prophets is mentioned in the context of the Davidic promise tradition. The references to David (or to "a descendant of Jesse") will be summarized in two categories: (1) in the pre-exilic prophecies (§ 2. J); and (2) in the prophecies of the exile and restoration (§ 2.2).62 (3) We will then briefly consider the typological character of Davidic messianism (§ 2.3). 2.1 David in Pre-Exilic

Prophecies

Hos 3:5; Amos 9:11; Isa 9:5-6; 11:1-10 - the prophecies which are based upon the Davidic promise tradition - are the hope of the united kingdom with the futuristic Davidic king in the situation of the divided kingdom. The employment of some key words recalls (1) the idealized summary of David's life (SIKCCIOCOVTI and ]). The Hebrew text suggests that David's sin ( U J E ? 2 ) men-

8

Xeravits, "David," 32. Sir 47:1 says: "And after him [Samuel] Nathan rose up to prophesy in the days of David": see Kugel, "David," 53. 10 Note the Chronicler's introduction of the Psalm: "Then David first gave orders to praise the Lord by the hand of Asaph and his brothers" (1 Chr 16:7). 11 Kugel, "David," 51-53. 9

48

Chapter 3: David in the OT Apocrypha and Pseudepigrapha

tioned here is only the Bathsheba affair. In either case, David's sins here are referred to "only in the context of God's forgiveness."12 1.1.6 The Davidic Covenant The passages are as follows: ... and [the Lord] exalted his horn (mp/xo Kepaq) for ever aimva); he gave him a covenant (pn/8ux0iiKTiv) of kings, and a throne (IKOa/Gpovov) of glory in Israel (Sir 47:11); Just as a covenant (imn/8ia0iiiCTi) was established with David, son of Jesse of the tribe of Judah, that the inheritance of the king passes only from son to son, so the inheritance of Aaron is for his seed (45:25); But the Lord will never give up his mercy (lOn/eXeo^), or cause any of his works to perish; he will never blot out the descendants of his chosen one, or destroy the family line of him who loved him. So he gave Qm/eSwKEv) a remnant to Jacob, and to David a root (pi£av) from his own family (47:22).13

Discussions regarding the Davidic theme in the above passages focus largely on whether or not Davidic messianism is attested, especially in the Hebrew text.14 The main arguments are as follows: (1) 47:11. While Martin and Olyan regard Ben Sira's use of pp and nbiub in the sense of the 'Davidic dynasty,'15 Pomykala and Xeravits consider pp only in the sense of 'power/strength' and in the sense of 'David's pp,' 12

Strauss, "David," 439. 47:22 in the Hebrew text is damaged. 14 In general, scholars who assume Davidic messianism are as follows: e.g., J. Klausner (The Messianic Idea in Israel: From Its Beginning to the Completion of the Mishnah [London: G. Allen and Unwin, 1956], 252-258); R. T. Siebeneck ("May their Bones Return to Life! - Sirach's Praise of the Fathers," CBQ 21 [1959]: 418,424-427); J. Priest ("Ben Sira 45, 25 in the Light of the Qumran Literature," RevQ 5 [1964]: 111-118); J.D.Martin ("Ben Sira's Hymn to the Fathers: A Messianic Perspective," in Crises and Perspectives: Studies in Ancient Near Eastern Polytheism, Biblical Theology, Palestinian Archaeology and IntertestamentalLiterature, OTS, no. 24 [Leiden: Brill, 1986], 107-123); Skehan and Di Leila (The Wisdom, 526, 528), S. M. Olyan ("Ben Sira's Relationship to the Priesthood," HTR 80 [1987]: 281-286); J.D.G.Dunn ("Messianic Ideas and their Influence on the Jesus of History," in The Messiah: Developments in Earliest Judaism and Christianity. The First Princeton Symposium on Judaism and Christian Origins, ed. J. H. Charlesworth, et al. [Minneapolis: Fortress Press, 1992], 367); and Strauss (The Davidic Messiah, 39). On the other hand, scholars who do not assume Davidic messianism are as follows: e.g., A. Caquot ("Ben Sira et le Messianisme," Semitica 16 [1966]: 43-68); J.J.Collins ("Messianism in the Maccabean Period," in JTMTCE, ed. J. Neusner, W. S. Green, and E. S. Frerichs [Cambridge: Cambridge University Press, 1987], 98); Pomykala (The Davidic Dynasty Tradition, 127-152); and Xeravits ("David," 32-38). 15 Martin "Ben Sira's Hymn," 108-109; Olyan "Ben Sira's Relationship," 282-283. 13

I. David in Writings in the Second Century BCE

49

not his dynasty. Moreover, Ben Sira's use of pn for 'covenant,' not rr-n (used for the Davidic covenant in the Bible), is also the evidence for Pomykala and Xeravits to hold their view.16 (2) 45:25. Martin thinks that the Davidic dynasty is inherited by the Aaronite high-priesthood.17 On the other hand, Pomykala thinks that Ben Sira sees the Davidic covenant simply as an appropriate model of succession in the high-priestly covenant in the crisis of the succession of the high-priesthood.18 Nevertheless, Pomykala asserts: "... for Ben Sira the office of high priest in his own time embodied all the offices of Israel's history, including the royal office established in the Davidic covenant."19 It coincides with Martin's assertion. (3) 47:22. Martin and Olyan notice Ben Sira's use of "lOn/e'Xeoq and pt£a in the context of the Davidic promise tradition.20 Furthermore, Martin suggests a futuristic reading of ] m (jrn); 21 yet, the LXX simply understands it as the past tense (E'SCOKEV). The arguments regarding whether or not Davidic messianism is attested in Sirach have not been decisive. However, the conclusion probably can be made that Ben Sira is aware of the Davidic covenant: he employs many words which are relevant to the Davidic promise tradition (2 Sam 7 [1 Chr 17]; 23; Ps 88; 131).23 Ben Sira's re-interpretation of the OT in Sir 47:2-10 shows his grasp of the OT. So he recognizes the Davidic promise tradition in the OT. Nevertheless, the whole context of the praise to David stresses David as an historical person, and not his dynasty as Pomykala and Xeravits claim. For Ben Sira emphasizes the high-priesthood, showing that the priest Simon, the last figure of the hymn (Sir 50:1-21), is the climax of the hymn of the 'Praise of the Fathers.'24 In the same way that it is hard to find Davidic messianism in Chronicles, we do not see the emphasis on Davidic messianism in Sirach.25 22

16

Pomykala, The Davidic Dynasty Tradition, 145; Xeravits, "David," 31-32, 34. Martin, "Ben Sira's Hymn," 114. Some consider a possible concept of two Messiahs (from the Davidic dynasty and the Aaronite high-priesthood): see Priest, "Ben Sira 45, 25," 111-118; Siebeneck, "May Their Bones," 427; Strauss, The Davidic Messiah, 39. 18 Pomykala, The Davidic Dynasty Tradition, 139-141. 19 Ibid., 141-142. 20 Martin, "Ben Sira's Hymn," 109-110; Olyan "Ben Sira's Relationship," 282. 21 Martin, "Ben Sira's Hymn," 110. 22 Cf. Pomykala, The Davidic Dynasty Tradition, 146. 23 So C. L. Rogers, Jr., "The Promises to David in Early Judaism," BSac 150 (1993): 289. 24 Mack, Wisdom, 41; Collins, "Messianism," 98. 25 Olyan, "Ben Sira's Relationship," 283; Collins, "Messianism," 106. See also G. S. Oegema, The Anointed and his People: Messianic Expectations from the Maccabees to Bar Kochba, JSPSup, no. 27 (Sheffield: Sheffield Academic Press, 1998), 50-54. 17

50

Chapter 3: David in the OT Apocrypha and Pseudepigrapha

1.2 David in Eupolemus (158/7 BCE)26 David is mentioned in the contexts of his war and the temple construction in the second (especially ch. 30) of five fragments:27 (1) David's power of expansion of his kingdom; "... David ... assumed power. He subdued the Syrians dwelling by the river Euphrates (2/upovi; toon; 7tapa tov Ewppd-rnv oiKouvxaq itoxanov) and in the region of Commagene (ttjv Ko|j,fi«Y'nvnv) and the Assyrians in Galadene and the Phoenicians; he also fought against the Idumaeans, the Ammonites, the Moabites, the Ituraeans, the Nabataeans and the Nabdaeans; he further waged war against Souron, the king of Tyre and Phoenicia; and he compelled them to pay tribute to the Jews ..." ( w . 3-4); (2) David's desire to build the temple, and the angel's instructions regarding the location of the temple; "... David wanted to build a temple for God, ... an angel appeared to him standing above the place where the altar is set up in Jerusalem and ordered him not to set up the temple, because he was defiled with human blood ..." (vv. 5-6); (3) David's preparation of the temple building and entrusting the temple building to Solomon; "After hearing this, David built ships in Elana, ... and sent miners to the island of Urphe .... From there the miners transported the gold to Judea. After reigning for forty years, David handed over the rule to Solomon,... He also handed over to him the gold, silver,..." ( w . 7-8).

Three points must be noticed. (1) Eupolemus' depiction of David's kingdom, reflecting the setting of the Maccabean period, is actually expanded, compared to the biblical depiction.28 (2) Eupolemus depends upon Chronicles regarding the biblical accounts in which David appears, because the following two incidents are recorded only in Chronicles: (a) the angel's instruction regarding the location of the altar (1 Chr 21:18 [cf. 2 Sam 24:18]); and (b) the reason given why David could not be the temple builder (1 Chr 28:3 [cf. 1 Kgs5:17]). 29 (3) Recent scholars agree with the hypothesis that Eupolemus

26 For the date of composition, F. Fallon, "Eupolemus," in OTP, 2:861-863; Schürer, The History, 3:517-518. 27 The English translation in Eupolemus is taken from Fallon, "Eupolemus," 865-872. The Greek text is available from Eusebius, PrEv 9.30.1-8 (Die Praeparatio Evangelica, Die Griechischen Christlichen Schriftsteller der ersten Jahrhunderte, Eusebius Werke, Bd. 8 [Berlin: Akademie-Verlag, 1954], 538-539). Other references to David in Eup chs. 31 and 33 only serve to identify Solomon as David's son. 28 Note especially the first two regions: (1) the Syrians dwelling by the river Euphrates; and (2) Commagene (Fallon, ibid., 866, identifies the area as "it was in the area of the upper Euphrates in eastern Syrian and thus was outside the territory of the Davidic empire"). 29 Ibid., 862.

1. David in Writings in the Second Century BCE

51

can be identified with the ambassador of Judas Maccabeus to Rome in 1 Macc 8:17 and 2 Macc 4:11.30 Thus Eupolemus' description of David's power and his expanded kingdom, and Eupolemus' preference for Chronicles correlate to the description of David in 1 Maccabees, as we will see below, that David provides a political and religious identity for Israel, and that he is a model for the Hasmoneans. 1.3 David in 1 Maccabees (c. 100 BCE)31 David is mentioned in 1:33; 2:31, 57; 4:30; 7:32; and 14:36.32 The passages can be divided into two groups: (1) those serving the description of Jerusalem as "the city of David" (1:33; 2:31; 7:32; 14:36) (§7.3./); and (2) those describing the virtues of David (2:57; 4:30) (§ 1.3.2). 1.3.1 "The City of David" The author's usage of David in 7tôX,iç AaniÔ "the city of David" is well understood if all references are observed together. When Antiochus IV Epiphanes, "a sinful root" (1 Macc 1:10), invades Jerusalem, the author calls Jerusalem the city of David (v. 33).33 The king's officers and the troops destroy the Jews in Jerusalem, the city of David (2:31). Nicanor, who is sent from the king, Demetrius (a son of Seleucus IV), flees into Jerusalem, the city of David, in the fight with Judas Maccabaeus (7:32). Thus, though the Gentiles, "a sinful people, men who were renegades" (1:34), are still in Jerusalem, the author claims that Jerusalem is the city of David. Finally, Simon Thassis is successful in expelling the Gentiles from Jerusalem, the city of David (14:36). In particular, 1:33 and 14:36 are in contrast: while the Gentiles make a citadel for themselves in Jerusalem in 1:33, the Jews make one for themselves in Jerusalem in 14:36. Even though the Gentiles invaded Jerusalem, the author 30 Schiirer, The History, 3:518; Fallon, "Eupolemus," 863; J. H. Charlesworth, PMR, SBLSCS, no. 7 (Missoula: Scholars Press, 1976), 107-108. 31 For the date of composition, see J. D. Martin, "Ben Sira-A Child of his Time," in A Word in Season: Essays in Honour of William McKane, JSOTSup, no. 42, ed. J. D. Martin and P. R. Davies (Sheffield: JSOT Press, 1986), 157. Scholars agree that 1 Maccabees was written before 63 BCE (Pompey's conquest of Jerusalem): J. A. Goldstein, I Maccabees, AB, vol.41 (New York: Doubleday, 1976), 63; Nickelsburg, Jewish Literature, 117; H. W. Attridge, "Historiography," in JWSTP: Apocrypha, Pseudepigrapha, Qumran Sectarian Writings, Philo, Josephus, CRINT, II.2, ed. M. E. Stone (Assen: Van Gorcum/Philadelphia: Fortress Press, 1984), 171; Schiirer, The History, 2:217, 3:181; Pomykala, The Davidic Dynasty Tradition, 152. 32 The original text may have been in Hebrew, but such a version does not exist any more: see J. R. Bartlett, The First and Second Books of the Maccabees, CBC (Cambridge: Cambridge University Press, 1973), 14. 33 See Goldstein, I Maccabees, 218. The English translation in 1 Maccabees is taken from NRSV with modifications.

52

Chapter 3: David in the OT Apocrypha and Pseudepigrapha

still considers it the city of David, and Simon finally restores Jerusalem truly as the city of David. Jerusalem provides 'Jewish communal identity' as the "city of David" in the OT (2 Sam 5:6-10 and elsewhere);34 similarly, the "city of David" in 1 Maccabees functions as the center of Israel in terms of religious and political identity. 1.3.2 The Virtues of David Two passages indicate the virtues of David: David, because he was merciful (ev xcp eXeei), inherited the throne of the kingdom (Gpovov PaaiXeioti;) for ever (el7tepf|(pavoç SuvâaxTiç Opôvoç Tcwceivôç Tceivaco èÇa7toaxéXX(o Ttaîç ëXeoq airôv

2 Sam 23

v. 51 v. 51

(2) Lk 1:69-75 KÉpaç ofotTipia

PssSol 17

(v. 42) w . 4, 6, 21 v. 21 vv. 1 , 3 , 4 , 35, 46 w . 13,45

v. 45 vv. 19,23, 26, 29, 37,40

1 Sam 2 w . 1, 10 v. 1

w . (1), 51

2 Sam 23 v. 5 v. 5 v. 1

v.51 v. 1

v. 10

vv. 1,4, 18, 38,41,49 vv. 1,21,25, 35 w . 18,41 vv. 18,44, 49 w . 21,25

(3) Lk 1:78 è'Xeoç ccvaxoXrj

24

Lk 1 PssSol 17 vv. (72), 78 vv. 3, (15), 45 v. 78

1 Sam 2

2 Sam 22 v.51

2 Sam 23 v. 4 28

E.g., Plummer, 5. Luke, 30-31, 39; Ringgren, "Luke's Use," 230-232; Brown, Birth, 358-359, 386-389; D. Jones, "The Background and Character of the Lukan Psalms," JTS 19 (1968): 20-40. 25 wtepritpavia. 26 Taireivow. 27 taTteivöö). 28 ävaxeXXw.

206

Chapter 9: David in Luke's Gospel

The above passages - (1) Lk 1:51—55; (2) w . 69-75; and (3) v. 78 - are quite difficult to interpret, and scholars have explained them variously. But these thematic and verbal correspondences between Luke's two Songs, PssSol 17, and Samuel's three Songs demonstrate the Davidic background behind all the Lukan passages. Our observation correlates to Wright's claim that the narrative in Samuel provides important background context to Lk 1-2. 29 The typological character of Davidic messianism in relation to Samuel's ideal picture of the Davidic Messiah will shed light on the interpretation of the above passages as we will now see. (1) Lk 1:51-55. Scholars have claimed variously that 1:51-55 refers to e.g., (i) past events in the OT; (ii) future events in and through Jesus; (iii) future events in and through Jesus, but only partly realized;3 (iv) present events which had already begun for Mary;31 or (v) events in the past, future, and present.32 We hold to view (v) above: the passage refers to specific events in the past (in David), the future (in and through Jesus), and the present (in Mary). There are a number of points to be noted. (a) The temporal transcendence of the events in w . 51-55 is stressed by an inclusio in v. 50 ("His mercy is for those who fear him from generation to generation''') and w . 54—55 ("He has helped his servant Israel, in remembrance of his mercy, according to the promise he made to our ancestors, to Abraham and to his descendants forever").33 (b) Hannah's Song functions as the introduction to the narrative in Samuel, namely, the Davidic story. It is likely, therefore, that Mary, to whom was announced the birth of the Davidic Messiah (Lk 1:32-33), has Hannah's Song as a specific event in Israel's past in her mind (and thus alludes to the broadly Davidic context of her circumstances). (c) It is also plausible that, like the role of Hannah's Song in the narrative in Samuel, Mary's Song provides an introduction to Luke's narrative and gives the Jesus/Davidic Messiah context for the future. (d) The term rcaiq (of "his servant [uaiSoq] Israel") in v. 54 could be read in terms of the Davidic context (cf. v. 69: "his servant [jcaiSoq] David"),34 since David is often the representative of Israel (e.g., Pss 5; 13; 21; 24; 27; 29-31; 50; 61; 68; 102; 107; 143; Tg 2 Sam 22).3*But Mary ("his servant 29

See above, § 1.2 in ch. 1. See a summary of the views of (i) - (iii) by Marshall, "The Interpretation," 188-189; Bock, Luke, 154-155. 31 Green, Luke, 99-100. 32 M. Coleridge, The Birth of the Lukan Narrative: Narrative as Christology in Luke 1-2, JSNTSup, no. 88 (Sheffield: Sheffield Academic Press, 1993), 91-92; C. H. Zorrilla, "The Magnificat: Song of Justice," in Conflict and Context: Hermeneutics in the Americas, ed. M. L. Branson and C. R. Padilla (Grand Rapids: Eerdmans, 1986), 233-234. 33 Cf. Coleridge, Birth, 91-92; Zorrilla, "Magnificat," 233-234. 34 In PssSol 17:21 'the Davidic Messiah' and 'servant Israel' are connected. 35 See above, § 3.2.3 (5) in ch. 2. 30

1. David in Lk 1-2

207

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