Category Archives: Motifs in Samuel

Motifs in Samuel, The Book of Samuel

Head in a Book: Motifs in Samuel

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Head in a Book: Motifs in Samuel

Head in a bookSomeone who has their “head in a book” is usually considered a studious person. Hopefully you have your head in various books of the Bible, including 1&2 Samuel. This post, however, is not about having your head in a book, but rather, the HEAD-motif in the BOOKS of Samuel. In our previous post, we looked at the significance of the motif of feet (see here). So now we’re moving from the bottom to the top. You could say we’re “headed in the right direction!”

The Use of Head in Modern Idioms

Like “feet,” “head” can be found in various expressions. We might have our “head in the clouds,” or have “a big head.” We could be a “hot head,” but hopefully “cooler heads will prevail.” How many phrases can you think of that use the word “head?” Before you “scratch your head,” trying to think of examples, let me give you a “heads up” and suggest you check out other idiomatic usages at The Free Dictionary. Because we use various idioms without “giving them a second thought,” it can be surprising how frequently we use words like, “head” or “feet” when communicating. The same is true in our reading of Scripture. We can easily pass over a motif being used by the inspired author because it seems so common-place to us. So let’s “put our heads together,” and see what we can learn by looking at the head motif in the books of Samuel.

R’osh in Samuel

heads
Two heads are better than one! Gloria and me in the English countryside.

The Hebrew word for “head” is r’osh. This word, or a word derived from this root, occurs sixty times in Samuel. There are twenty-seven occurrences in 1 Samuel and thirty-three in 2 Samuel. These occurrences are usually obvious in our English translations, but there are a few places where the word r’osh, or its derivatives, go undetected in our English Bibles. As was true of the foot motif, there is not just one meaning behind the usage of the head motif. I have discovered the use of r’osh in at least eight different ways in Samuel. I have used bold print to highlight the basic meaning in each usage. Here they are, in no particular order except for number 1.

  1. David and the Deuteronomist
    Polzin’s book is available at Amazon USA / UK.

    The most prevalent usage of the head motif in Samuel involves those who lose their head, or whose head is involved in their death. Out of the 60 uses of r’osh, 16 of them (27%) fall into this category. Notice the following quote by Robert Polzin in his book David and the Deuteronomist: ” …from the beginning of his career to the end, David’s character zone is intimately connected with the head as a locus of guilt and death. For one thing, David either wittingly or unwittingly, is constantly associated with the contemplated or actual beheading of his enemies” (p. 34). This includes Goliath (1 Sam. 17:46, 51, 54, 57), Saul (1 Sam. 31:9), Ishbosheth (2 Sam. 4:7, 8[2x], 12), Shimei (2 Sam. 16:9), and Sheba (2 Sam. 20:21-22). Not all of these are David’s doing (Saul and Ishbosheth), and in one instance (Shimei), he even prevents a beheading. Still Polzin’s conclusion is arresting as he states, “…blood flows upon and from the heads of David’s enemies more often than with any other character in the Bible” (p. 34). We should also point out that God does some beheading of his own. When the ark of God is placed in front of Dagon, the Philistines find their idol on the ground with his hands and head severed (1 Sam. 5:4)! Besides these instances, the Philistines worry about losing their heads if David and his men go to battle with them (1 Sam. 29:4–not obvious in the English translation), and twelve warriors of both Israel and Judah (24 in total), grab one another by the head and fall down dead together when each stabs the other in the side (2 Sam. 2:16). Finally, there is the story of Absalom whose head gets caught in a tree as he attempts to flee the battle against David’s men (2 Sam. 18:9). At least part of the answer to the significance of all of these beheadings and “head” problems can be answered by looking at the next usage of our motif.

  2. On seven occasions, the word r’osh is connected with kingship or leadership (1 Sam. 15:17; 19:20; 2 Sam. 10:16; 22:44; 23:8, 13, 18). It is quite natural for us to speak of a leader as the head of the government or of an organization. Polzin once again points out the significance of this language as he connects it to the usage in number 1 above. When commenting on the military contest of the 24 warriors who seize each others’ heads (2 Sam. 2:16), Polzin states, “This contest is about seizing headship over the tribes of Israel” (p. 34). This insight applies to Saul and Ishbosheth as well, who both lose their heads because they are not the legitimate head of Israel. The same can be said for Absalom who tries to usurp the throne of his father David and become head of Israel, but instead his head gets caught in a tree (2 Sam. 18:9).
  3. The books of Samuel also give voice to the familiar biblical theme of retribution found in the expression “return on your own head.” There are three occurrences of this phrase. When David hears of Nabal’s death, he says, “The Lord has returned the evil of Nabal on his own head” (1 Sam. 25:39). Similarly, when David executes the Amalekite who claimed to have killed Saul, he says, “Your blood be on your head, for your own mouth has testified against you…” (2 Sam. 1:16). Finally, in his curse against Joab, David speaks of the blood of Abner and states, “May it fall upon the head of Joab…” (2 Sam. 3:29).
  4. Next I will look at what I will call the “literal” use of head, as referring to the physical body. This is a loose category because, technically all of the beheadings are literal and fit here as well. Furthermore, some of the literal uses also have other significances as we will see. Describing armament, we are told that Goliath had a helmet of bronze on his head (1 Sam. 17:5). The same story points out that Saul also possessed such protective gear (1 Sam. 17:38). The correspondence between Goliath’s and Saul’s helmet is important. It shows they both trust in their weapons and armor, rather than in God. When Michal deceives the troops of her father Saul in order to protect David, we are told twice that she takes an image and puts goat’s hair on its head and covers it up to make it look like David is lying in the bed (1 Sam. 19:13, 16). When David and Abishai sneak into Saul’s camp, we are told four times that the spear and the water jug they steal are by Saul’s head (1 Sam. 26:7, 11, 12, 16). The reference here is clearly to Saul’s vulnerability. Finally, we have the mention of the hair on Absalom’s head (2 Sam. 14:26 [2x]). This passage is designed to impress the reader with Absalom’s good looks and military prowess (see my article “Absalom’s Hair, or, Give Me a Head with Hair“).
  5. When someone wants to show honor, the head, or language about it, is common (see the episode on my podcast entitled: Honor & Shame for more details). In Samuel this is noted by Saul being placed at the “head” of the table (1 Sam. 9:22), or his anointing by Samuel (1 Sam. 10:1). Hannah’s request for a son includes her vow of consecration stating that “no razor shall touch his head” (1 Sam. 1:11). David conquers the king of Ammon and has his crown placed on his head (2 Sam. 12:30[2x]). The importance of giving the best part of an offering to the Lord is expressed in the phrase, “the head of the offering” (1 Sam. 2:29; 15:21). This one is easily missed in English translations which usually use a word like “best.” Finally, the Philistine king Achish says that he will make David, “the keeper of his head” (1 Sam. 28:2). This one is also easily missed in English and translates to being the king’s bodyguard, a position of honor and leadership.
  6. Ishbosheth loses his head
    When kings lose their head in the books of Samuel, it demonstrates that they are not the legitimate ruler!

    The opposite of honor, thus a reference to shame or mourning is intended in the passage about David’s flight from Absalom. There we are told that both David and the people with him “covered their heads” (2 Sam. 15:30 [2x], 32). The same is true in stories which speak of a person putting dust on their head. This is what messengers do when they are carrying a report of defeat from the battlefield (1 Sam 4:12; 2 Sam. 1:2). Saul’s loss of his crown in battle is also a symbol of dishonor (2 Sam. 1:10). Tamar’s act of putting ashes and her hand on her head, also speaks of her shame at what has happened to her (2 Sam. 13:19 [2x]). Beheading is the ultimate act of shaming a person. Thus, the passages in number 1 above also fit in this category.

  7. The Hebrew word r’osh is also missed in English translations which refer to the “top” of the spear (1 Sam. 17:7), the “top” of trees (2 Sam. 5:24), or the “top” of a mountain (1 Sam. 26:13; 2 Sam. 2:25; 15:32; 16:1). This might seem like an incidental use of the word, and indeed, it can be. However, our friend Polzin points out that its usage in 2 Sam. 15:32 and 16:1 contributes to the prevalence of this motif throughout 2 Samuel chapters 15-16 (pp. 161-163).
  8. The final way in which r’osh is used is in two idiomatic expressions. One of which is still in use today. When Saul threatens to kill Jonathan, the people rescue him and say, “There shall not one hair of his head fall to the ground” (1 Sam. 14:45). In a different context, Abner says that he is not a “dog’s head” of Judah (2 Sam. 3:8). Clearly this is a derogatory expression and Abner is chiding Ishbosheth for treating him this way.

Headed Toward a Conclusion

As I noted in the conclusion of the foot motif, the categories I have suggested above are not set in stone. They merely point to ways in which this motif is used in the books of Samuel. The categories have a certain amount of fluidity as I have noted above. While this motif occurs in various ways and in different contexts, it is clear that one of its primary uses is in regard to kingship. After all, these are books about the establishment of the monarchy. All of the beheadings that surround David are one way of suggesting that he is Israel’s rightful king. It also suggests that, when it comes to power, people have a way of losing their heads! This motif also contributes to the theme of honor and shame which I have identified elsewhere as a significant theme in the books of Samuel (see The Theology of 1&2 Samuel, or my book Family Portraits: Character Studies in 1 and 2 Samuel–see the link below). Finally, the biblical theme of “reaping what you sow,” also known as retribution (see #3 above), is emphasized through the use of this motif in Samuel. There are many motifs remaining in the books of Samuel. We will look at more in the future. Until then, keep your head up!

For a more in depth study of the books of Samuel, purchase a copy of my book Family Portraits: Character Studies in 1 and 2 Samuel. Available at the following sites: Amazon USA / UK, and WestBow Press as well as other internet outlets.

Family Portraits

 

Motifs in Samuel, The Book of Samuel

Getting Our Feet Wet: Motifs in Samuel

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Getting Our Feet Wet: Motifs in Samuel

Getting one's feet wet
Accordind to Vappingo, getting one’s feet wet is an idiom that comes from the Book of Joshua. Picture taken from Vappingo.com

“Getting one’s feet wet,” according to The Free Dictionary means “a first-time experience with something,” or, “to venture into new territory.” According to vappingo.com, this idiom actually comes from the Book of Joshua where the priests were commanded to put their feet in the Jordan River and then it would part (Joshua 3:13-16). In this post I’m attempting to get our feet wet by looking at the use of “feet/foot/legs” as a recurring motif in the books of Samuel. For some reading this article the idea of motifs in Books of the Bible may be a new concept (see my posts here and here). Others, perhaps may have never noticed this prominent motif in Samuel, or never taken the time to consider what messages are being communicated through its usage.

The Use of “Feet” and Related Words in Modern Idioms

Feet
How many modern idioms about feet can you think of?

How many modern idioms can you think of that use the word “feet,” “foot” or “leg/legs?” On my own I can think of a few such as “you’re pulling my leg,” or “I really put my foot in my mouth on that one.” How about, “I just want to get my foot in the door,” or “stop dragging your feet?”How’s that for “thinking on my feet?” I recently Googled idioms using feet and here are a few others:

  1. To have “itchy feet”
  2. To have “two left feet”
  3. To have “one foot in the grave”
  4. To be “swift of foot” (we’ll actually see this one in Samuel!)
  5. To “pull the rug out from under one’s feet”
  6. To “put one’s feet up”

For these and a lot more, see 50 Idioms About Leg, Feet, and Toes. In the following examination of this motif in Samuel, I will try to put my best foot forward in order to keep you on your toes when looking for  other motifs in the books of Samuel.

The Motif of Feet and Legs in Samuel

Swift feet
Asahel, whom 2 Samuel 2:18 describes as “swift of foot as a wild gazelle,” pursues Abner.

In my search for this motif in Samuel I found 36 passages which use the Hebrew root rgl (the noun form of this root is written as regel),the basic meaning of which is “feet” or “legs.”  There are twelve occurrences of this root in 1 Samuel and twenty-four in 2 Samuel.  Although it should be remembered that 1&2 Samuel were originally one book, this breakdown illustrates that this Hebrew root occurs with greater frequency in the second half of the book. One of the functions of a motif is how it links various stories together. For example, the use of “foot” or “leg” should recall other stories where the word was recently utilized. This is especially true when it occurs many times so as to be an obvious motif.

One final point should be made regarding the use of motifs before proceeding: We are examining motifs in their literary setting, but they may also have served to link stories together when they were first told orally. It’s possible that any or all of the motifs in Samuel were originally part of the oral telling of the story. Whether they originated orally or when the stories were first committed to writing, these motifs would serve to keep the listener engaged while acting as devices that both entertain and teach.

A Survey of Rgl in Samuel

Because of the different ways in which English must translate various Hebrew words, it’s important when studying a motif to look at the original language. As this post will demonstrate, if only the English is consulted, other uses of a Hebrew root may be overlooked This is easily illustrated by the fact that rgl can be translated as feet or legs in English–two different, though related words. This also means, that the motif has its most profound affect in the original language since word plays are sometimes made which cannot be noticed in translation.

Deer feet
In 2 Samuel 22:34 David writes, “He made my feet like the feet of a deer and set me secure on the heights.”

But what about the meaning of this motif? Is there a singular theme that is highlighted or is it used in various ways? As the survey below demonstrates the Hebrew root rgl has various meanings. The meaning is dependent on whether the noun or verbal form of the word is used, whether it occurs in a proper name, and whether it is used figuratively or literally. Besides a literal meaning, context may also indicate an additional meaning to the word (or phrase in which the word is used). I have discovered roughly twelve different ways in which the Hebrew root rgl is used (I have highlighted in bold the meanings or usages). In no particular order, here they are:

  1. As noted above, the root is used in two different place names, which appear to have special significance. Jonathan and Ahimaaz, the sons of the high priests Abiathar and Zadok, were staying at a place known as En-Rogel (2 Sam. 17:17). En-Rogel (notice the Hebrew root rgl in the word) is located where the three valleys of ancient Jerusalem (the Kidron, Tyropoeon, and Hinnom) come together. Ironically the place means, “Well of the Spy.” These young men were hiding out there so that they might deliver intelligence information to David during Absalom’s revolt. We are also told that during Absalom’s revolt a man named Barzillai came from Rogelim (plural form of rgl) to bring much needed supplies to David and his people (2 Sam. 17:27; 19:31).
  2. Since we have noted that En-Rogel means “Well of the Spy,” we should also note that the root rgl is used several times in Samuel to refer to a spy or spies (1 Sam. 26:4; 2 Sam. 10:3; 15:10). It is also used once in its verbal form meaning “to slander.” Mephibosheth, the man who is lame in his “feet,” ironically accuses his servant Ziba of “slandering” him to King David (2 Sam. 19:27). Ziba had earlier claimed that Mephibosheth wanted to reclaim the throne of his grandfather Saul (2 Sam. 16:1-4), and therefore had stayed behind in Jerusalem and not gone with David during Absalom’s revolt. The meaning of “spy” and “slander” is thought to come from the idea of a person who moves their feet too much! In other words, in the case of a spy, the movement of their feet suggests “shiftiness,” while the movement of a slanderer suggests a “busybody.”
  3. Speaking of Mephibosheth, it is noted on several occasions that he is “lame in his feet” (2 Sam 4:4; 9:3, 13). While this is, of course, a reference to his literal feet, there is also a meaning of weakness, or helplessness. David’s generosity of allowing Mephibosheth to come eat at his table as one of the king’s sons is a demonstration of how David imitates God by caring for those who are less fortunate (e.g., Micah 4:6-7; Zeph. 3:19). It may also be a way of suggesting that Mephibosheth is no threat to take the throne of his grandfather Saul. The context in 2 Samuel 4 (see v. 4 particularly) seems to suggest that with the death of Ishbosheth and the lameness of Mephibosheth the dynasty of Saul literally “doesn’t have a leg to stand on.”
  4. When Mephibosheth appears before David, he exclaims “Here is your servant (2 Sam. 9:6). The concept of feet is also suggestive of servanthood and humility. When David marches with 400 men to destroy Nabal’s house, it is the action of Abigail who “falls at his feet” (1 Sam. 25:24), along with her wise words that dissuades David from his vengeful plan. Later when Nabal dies, David requests Abigail to become his wife. Her reply shows great humility as she says, “Behold your handmaid is a servant to wash the feet of the servants of my lord” (1 Sam. 25:41). Since feet were exposed to the dirt and filth of the streets, they were considered an unclean part of the body. Washing the feet was an action of a lowly slave. In this expression, Abigail once again demonstrates true humility.
  5. In contrast to weakness or humility, feet could also be a symbol of stability and power. The image of God making the king’s enemies a footstool (e.g., Ps. 110:1), or the conqueror placing his foot on the necks of his enemies (Josh. 10:24) evokes this meaning. Since 1&2 Samuel are books about power, it is surprising that we don’t see this meaning more often. Nevertheless, this image occurs twice in David’s psalm in 2 Samuel 22. In 2 Sam. 22:10 it refers to God as David says, “He bowed the heavens and came down; thick darkness was under his feet.” David uses it of himself when, speaking of his enemies he says, “they fell under my feet” (2 Sam. 22:39). Once again the image of feet is a concrete one (referring to God’s and David’s), but the symbolism behind these expressions conveys a deeper, meaning.
  6. Speaking of a reference to a physical part of the body, Goliath is said to wear bronze grieves on his “legs” (1 Sam. 17:6). This statement, along with the rest of the description of Goliath, is clearly intended to intimidate and inspire fear. Absalom is said to be handsome, “from the sole of his foot to the crown of his head” (2 Sam. 14:25). This kind of expression is known as a “merism” where the words “foot” and “head” are a reference to the entire body. We still use this expression today.
  7. On a more mundane note, the root rgl is used to refer to infantry, or foot-soldiers on four occasions in Samuel (1 Sam. 4:10; 15:4; 2 Sam. 8:4; 10:6).
  8. “Following after one’s legs” is an idiom which communicates loyalty or faithfulness to the one being followed. The idea is following in someone’s footsteps. This expression is used of those who follow David (1 Sam. 25:27; 2 Sam. 15:15, 17, 18), and of the servants that follow Abigail (1 Sam. 25:42).
  9. Security, or protection is often the result of following after someone powerful. This is the idea in 1 Samuel 2:9 when Hannah says that God will “guard the feet of his faithful ones.”  In 2 Samuel 22:34, David voices the security he finds in God by comparing himself to a deer whose footing is sure on rocky heights (see the photo and caption above).
  10. Feet can take a person where they shouldn’t go  (e.g., Prov. 1:16; 4:26; 5:5). Asahel’s swiftness of foot should have been an asset to him, but instead it brought about his destruction (2 Sam. 2:18-23–see my expanded treatment of this here, or in my book Family Portraits: Character Studies in 1 and 2 Samuel). The brothers who killed Ishbosheth allowed their feet to take them where they shouldn’t have gone. As a result, David had their hands and feet cut off when he executed them (2 Sam. 4:12).
  11. There is one example where the physical exertion of using one’s hands and feet point to stepping out (no pun intended) in faith. In 1 Samuel 14:13, Jonathan and his armor-bearer climb up a side of a mountain to defeat the Philistines.
  12. I will lump the final uses of rgl under the category of figurative usage. Among these are two euphemistic phrases. When David and his men are hiding from Saul in a cave, Saul is said to go in and “cover his feet,” which means he was using the toilet (1 Sam. 24:3). David wants Uriah to go down to his house and “wash his feet,” by which he means “have sex with your wife” (2 Sam. 11:8, see Uriah’s response in v. 11). We have here the same idiom of washing feet as we saw in the Abigail story above, but with a very different meaning! Another figurative usage is found in David’s lament of Abner’s death where he says, “your feet were not fettered” (2 Sam. 3:34). In other words, Abner wasn’t helpless and yet died a sad and foolish way. The idea of vulnerability is attached to this expression, as it is also in the story of Saul relieving himself in the cave. A final figurative use describes David’s hiding place when he is fleeing from Saul. Saul is told by the Ziphites that David is in their territory to which he replies, “know and see the place where his foot is” (1 Sam. 23:22).

A Footing…Uh, I Mean, Fitting Conclusion

The twelve categories above are a starting point. They are suggestive and not meant to be exhaustive. Furthermore, the use of rgl can, in certain instances, fit in several of the above categories. This survey demonstrates the pervasive nature of the foot motif in Samuel. It also demonstrates that this motif does not carry a single message. Context is the determining factor. The foot motif adds spice to the narrative of Samuel. In one sense, it is a running pun throughout the story. Once it is recognized, the reader might become intrigued on how the inspired author will use it next. Through its various shades of meaning it helps elucidate a given event, personality, or action. It is part of the glue that connects many of the stories together, particularly in the last half of Samuel. The foot motif is one of many that enriches, amuses, and informs God’s inspired message in the books of Samuel. We will look at another motif next time. Until then, keep your feet on the ground!

For a more in depth study of the books of Samuel, purchase a copy of my book Family Portraits: Character Studies in 1 and 2 Samuel. Available at the following sites: Amazon USA / UK, and WestBow Press as well as other internet outlets.Family Portraits

Helpful Suggestions for Bible Study, Motifs in Samuel, The Book of Samuel

Motifs in Samuel: Meaning and Significance

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Motifs in Samuel: Meaning and Significance

Motifs in Samuel. Samuel anointing David
Join me for a study of motifs in Samuel and see how following a motif can help with the interpretation of a biblical passage.

A number of years ago I wrote a post that pointed out how the recognition and study of motifs within a biblical narrative can contribute to its understanding (see here). In that post I surveyed motifs found in Genesis (the Jacob story), Judges (the Samson story), and Samuel (Saul’s story). I also noted a number of other motifs in Samuel with the promise of one day writing about them further. It’s been a long time coming but that day has finally arrived. This post is an introduction to the topic. I will briefly discuss what a motif is and then note various motifs in Samuel that will be the subject of future posts.

What is a Motif?

If you google a definition of what a motif is you will find this useful definition: “A motif is a recurring symbol which takes on a figurative meaning. … In fact, almost every text commonly uses the literary device of the motif. A motif can be almost anything: an idea, an object, a concept, a character archetype, the weather, a color, or even a statement” (study.com). Bernard Aubert defines a motif very simply as a “recognizable pattern or unit” (The Shepherd-flock Motif in the Miletus Discourse, p. 16–for an online version of this book click here).

Using rope to illustrate a motif
A motif is like different strands of a rope.

Brian A. Verrett points out that “A motif is to be distinguished from a theme. A motif is a thread, and a theme is the rope made of different threads” (The Serpent in Samuel, p. 8, n.54). Rachelle Gilmour states, “In each case the motif is a concrete image that points to an abstract meaning, even if this meaning changes over time or across types of literature. This is typical of the biblical narrative, which in general avoids explicit statements of abstract meaning, using instead a concrete image to represent it” (Gilmour, “Reading a Biblical Motif” p, 32). An example of what Gilmour is saying would be the use of “hand” in the biblical text. Hand is a very concrete image but it points to the abstract meaning of “power.” For example, when the Bible states that Israel was delivered into the hand of the Philistines, this means they were defeated by them and came under their control or power. “Hand” is, in fact, a motif in Samuel that we will be examining.

Motifs in Samuel

Bathsheba
Beauty is one example of a motif in Samuel.

Motifs Addressed by Biblical Scholars

Bible scholars have long recognized the use of motifs in Samuel. In my previous post I reviewed a book by Brian A. Verrett entitled, The Serpent in Samuel: A Messianic Motif (see my review here). In his book Verrett seeks to demonstrate that the Samuel narrative repeatedly casts characters as serpents (p. 8). Other motifs in Samuel that have been discussed by scholars include, the exodus, beauty, displaced husbands, food provision lists, and allusions to the patriarchal stories in Genesis. Several, or perhaps all of these motifs, have probably never occurred to a casual reader of the books of Samuel. The value of beginning to recognize these, and other motifs, is the way they enrich the meaning of the narrative. Being sensitive to motifs will also cause the reader to slow down and ask why a certain motif continues to recur. Thus creating a learning opportunity. Searching for motifs also increases the pleasure in reading.

Other Motifs in Samuel

There are many other motifs in Samuel. Here I offer a list which is not meant to be complete by any means. In future posts, I will be examining some of these motifs.

  1. Sword and spear
  2. Heads
  3. Hands
  4. Feet
  5. Eating and not eating
  6. Clothing, especially robes
  7. Dead dog
  8. Angel of God
  9. Seeking and (not) finding
  10. Asking (inquiring)
  11. Shepherd
  12. Rebellious sons

Some motifs found in the books of Samuel also occur in other books of the Bible. My purpose is to narrow the focus to only 1&2 Samuel. I will identify some of these motifs and ask how they function in Samuel. How is our reading of the text enhanced by noticing these motifs and inquiring about their significance? In my next post, we will start from the bottom up. I will be looking at the significance of the motif of “feet” in Samuel.

 

Book Reviews, Motifs in Samuel, The Book of Samuel

The Serpent in Samuel: A Messianic Motif

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The Serpent in Samuel: A Messianic Motif

The Serpent in Samuel
The serpent in Samuel is available at Wipf & Stock, and Amazon USA / UK

As the title suggests, this recent book by author Brian A. Verrett, advocates that the messianic theme found in the books of Samuel is enhanced by tracing a serpent motif (on the subject of biblical motifs, see my post here). The serpent referred to is the serpent of Genesis 3. In particular Genesis 3:15, viewed by many as the first messianic prophecy in Scripture: “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel” (ESV).

This motif is not readily apparent to most readers of the English Bible, but by an examination of various Hebrew words, as well as looking at what the text of Genesis 3 might have in common with certain passages in the books of Samuel, Verrett seeks to establish his case. In Verrett’s own words, “This book has a two-fold purpose: (1) demonstrate that Samuel contains a serpent motif and (2) demonstrate that this motif’s significance within Samuel is to present the seed of David as the promised seed of the woman from Gen. 3:15 who will defeat the serpent and reign as king in the new creation” (p. 143).

In his introductory chapter, Verrett demonstrates that previous scholarship has suggested a serpent motif within the books of Samuel. He also notes that the books of Samuel utilize various motifs noticed by scholars (I myself am planning a series on this blog related to various motifs in the books of Samuel–click here for posts currently available).

The serpent tempts Adam & Eve
Verrett suggests that words like going on one’s belly, eating dust, trodden underfoot, or suffering a damaged head, may all be ways of alluding to the serpent.

In chapter two Verrett looks closely at Genesis 3, examining the story and its vocabulary. His main objectives are to “demonstrate that both the OT and NT contain a serpent motif that derives from Gen 3,” and to “develop a paradigm to determine allusions to the serpent by noting those words, images, and concepts that the text associates with the serpent in Gen 3” (p. 10). Some of his conclusions are (1) that the seed of the woman is a singular individual (i.e. the word “seed” is not used in a corporate sense); (2) by examining the words of judgment placed on the serpent, the woman, and the man, one can expect that a text using these images might be alluding to the serpent. Verrett concedes that the words referring to the serpent’s judgment have a “higher chance” that a biblical author is referring to the serpent. He does a convincing job establishing that there is a serpent motif that runs throughout the OT & NT, thus opening the door for the possibility that this motif occurs in Samuel as well.

David and Goliath
Is Goliath an image of the serpent? Verrett’s answer is “Yes!”

In chapters 3&4 Verrett seeks to establish that a serpent motif exists in Samuel. His primary focus is on Goliath (chapter 3) and passages dealing with Nahash (chapter 4). Verrett contends that several factors combine to demonstrate that Goliath represents the serpent. Words and images that suggest this include Goliath’s scaly armor and the four-fold mention of bronze (armor & weapons). The word “bronze” comes from the same Hebrew root as the word for snake. Finally, Goliath’s death suggests connections with the serpent. His falling face down suggests that he eats dust and his beheading parallels the serpent’s head being crushed. As an aside for those who read this blog, Verrett agrees that David struck Goliath in the knee, not the forehead, as I argue in most post “How David Killed Goliath: Are You Sure?”

The Ammonite King Nahash seems to hold the most obvious potential for a serpent theme, since “nahash” in Hebrew means “snake.” Nahash is the king defeated by Saul in 1 Samuel 11. His opposition to Israel and Israel’s anointed one (Saul), along with his name make this a possibility. Nahash’s name also appears in 2 Samuel 10 which speaks of his death and the war created by his son Hanun when he insults David’s ambassadors. Verrett argues that Hanun is the “seed of the serpent,” since he is the son of Nahash. The theme of nakedness and shame and his opposition to David (Israel’s anointed) further suggests the serpent motif (pp. 84-85). Nahash is mentioned 2 final times in 2 Samuel 17:25 and 27. According to 2 Sam. 17:25, Nahash is the grandfather of Amasa. Amasa becomes the general of Absalom’s army in his revolt against David. Verrett argues that Amasa’s descent from Nahash and the description of his death, which includes him falling on his “belly” and writhing like a snake, suggests that he is a seed of the serpent (pp. 89-91). Verrett also suggests that Absalom is “serpentine” but doesn’t dwell on this identification, making only cursory observations (Absalom deceives people, he is opposed to David). I found this section dealing with Amasa and Absalom to be less than convincing and will speak of it in my critique below.

In chapters 5-7 Verrett deals with the second purpose of his book which is to demonstrate that the seed of David is the promised seed of the woman who will defeat the serpent and reign over a new creation. In chapter 5 he pulls together all the “serpent” material in Samuel explored in his earlier chapters (3&4) and seeks to show how they relate to one another. This is one of the most insightful chapters of the book. Verrett points out that Saul’s fall begins after his defeat of Nahash (which might have raised hopes that he was the promised seed), demonstrating that Saul is not the promised seed of the woman. David’s victory over the serpentine Goliath gives hope that he is the promised seed. But following his victory over Hanun (the son of Nahash), the story relates David’s fall, thus demonstrating that he is not the promised seed of the woman either. Therefore, the serpent motif in Samuel momentarily raises the reader’s hope that the fulfillment of Gen. 3:15 is on the horizon. However, hope turns to be disappointment when the reader learns that neither Saul nor David is the promised deliverer. This, in turn, leads Verrett to discuss 2 Sam. 7:11b-17 in chapter 6–a passage that promises David an eternal throne and a descendant who would sit upon it.

King David
When God promises David an eternal throne, who is the promised one who will build the Temple? According to Verrett, it’s not Solomon, but Jesus.

In chapter 6, Verrett carefully examines 2 Sam. 7:11b-17, concluding that Solomon is not the promised descendant who would build the Temple, but that it refers to a future priest-king (Jesus). Along with his discussion of 2 Sam 7, he also looks at whether 2 Chronicles pictures Solomon as the fulfillment (his answer is “no”). He also connects 1 Sam 2:35 and the prophecy of a faithful priest with 2 Sam 7, arguing that these passages share similar language and indicate that the promised priest is also the same person as the promised coming king. To bolster his argument, he examines Zechariah 6:9-15, stating that this passage too anticipates a priest-king who is the “Branch” of David (thus an allusion to the Davidic covenant in 2 Sam 7). Finally, he argues that “Hebrews 3:1-6 also understands the faithful priest of 1 Sam 2:35 to be the seed of David in 2 Samuel 7:11b-17” (133).

Chapter 7 is a close examination of David’s “last words” recorded in 2 Sam 23:1-7, and other passages that Verrett believes are dependent on it (Ps. 72, various passages in Isaiah, Jer. 23:5-6 and Zech. 6:9-15). His interpretation of 2 Sam 23:1-7 is that David is speaking of his seed who will reign in righteousness over a new creation (3-4) while defeating the serpent (6-7–he understands the mention of “Belial” to refer to the serpent of Gen. 3). Chapter 8 is a five-page summary bringing the study to a conclusion.

Evaluation

Teacher
Image courtesy of http://clipart-library.com/teacher-cartoon-images.html

Verrett is to be congratulated for a very thorough study of the serpent motif in Samuel. The book demonstrates a good working knowledge of the books of Samuel, as well as an acquaintance with the pertinent scholarly literature. The book is also well written and easy to understand. One does not have to be a scholar to appreciate the many insights offered, although this book is definitely for the more mature student, pastor, or teacher. Among the strengths of this book is an awareness of a serpent motif in Scripture, and a greater sensitivity toward the messianic theme of the books of Samuel.

While Verrett has convinced me of the possibility of a serpent motif in Samuel, I must say with some regret, I am not totally persuaded. At times I was left with the impression that Verrett wanted to prove his thesis so much that he may have gone overboard and found connections where there are none. One example is Verrett’s contention that Habakkuk 3:13-14 is “a poetic portrayal of the David and Goliath narrative” (p. 60). I had never read these verses and caught any notion of a reference, or even an allusion, to David and Goliath. After reading Verrett’s interpretation, I must still confess that I don’t see it. I have similar feelings about his connection of 2 Sam. 23:6-7 with 2 Cor. 6:14-7:1, although I see the parallels he is trying to make between these passages.

One glaring weakness in Verrett’s presentation, in my opinion, is regarding Absalom and Amasa. One would think that if the writer of Samuel was attempting to use the serpent motif in the story of Absalom’s rebellion, he would have used language and imagery much more obvious and convincing with regards to Absalom. Why would the writer focus on a relatively minor character like Amasa and picture him as the seed of the serpent, when a presentation of Absalom in this light would make a more profound impression? This doesn’t rule it out as a possibility, but there are other problems regarding Amasa. Although Verrett, to his credit, deals with the textual problem in 2 Sam. 17:25 which depicts Amasa as a descendant of Nahash, this Scripture is much disputed. It asks a lot to base your theory on a disputed passage. I must also take issue with Verrett’s interpretation of Joab. Joab is pictured as a very unsavory person in 2 Samuel. His murder of Amasa is vicious, deceitful, and cowardly. Yet in this passage Verrett pictures Joab as the hero and David as the villain! Quote: “At this point in the narrative, Joab appears more like the seed of the woman than David does” (p. 113). This is a misunderstanding of Joab’s portrayal in 2 Samuel. (For an in depth treatment of Joab’s character, check out my book, Family Portraits: Character Studies in 1 and 2 Samuel). One final problem with Verrett’s thesis is his assertion that the covenant promise of 2 Samuel 7 refers only to the promised seed of the woman. While this is clearly a messianic text and is interpreted this way in the NT, it’s hard to ignore 2 Sam. 7:14 which talks about David’s descendants committing sin. Again, to his credit, Verrett addresses this verse, but all that he can come up with (and it’s all that can be said) is that the Old Greek (OG) leaves open the possibility that David’s descendant might not sin (p. 127). This is not a strong argument and damages  his assertion that this passage only speaks about the coming messiah.

Concluding Remarks

In spite of my critique of what I perceive to be some shortcomings of The Serpent in Samuel, this is an excellent book. The reader will learn much from it. I am grateful for Verrett’s effort, and scholarship and I highly recommend it as a source that will inform and challenge the reader.

Many thanks to Wipf & Stock for this free review copy. The opinions I have expressed are my own, and I was not required to write a positive review.

The Serpent in Samuel: A Messianic Motif is available at Wipf & Stock, and Amazon USA / UK

 

Helpful Suggestions for Bible Study, Motifs in Samuel

Biblical Narrative: How Motifs Enrich a Story

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Biblical Narrative: The Use of Motifs

A Viking embroidery motif. Biblical narratives use a similar pattern of repetition.
A Viking embroidery motif. Biblical narratives often  use imagery with similar patterns of repetition.

A motif is a recurring pattern or design, or a familiar image that is repeated in a piece of writing such as a biblical narrative. In my last post on “Helpful Suggestions for Bible Study,” I focused on the importance of paying attention to the details of a story (you can read that post here). Another detail that is often overlooked in Bible study is the recurrence of motifs within a story, or even a whole book. Biblical narratives commonly use motifs. These motifs spice up a story and not only increase the “entertainment” value of the story, but usually contribute to the understanding of an important theme, message, or character within the narrative. This is a “detail” worth pondering, and so I would like to take the opportunity in this article to look at various stories and the motifs found in them. With some stories, the reason for the motif is obvious. With other stories, the reason for the motif is more obscure. In this article I will explore the meaning of some motifs while asking all of you who read this blog to offer insights and suggestions about others. I hope you’ll join me by sharing your comments. So let’s have some fun exploring various motifs in biblical narratives and see what we might learn from them.

A stone becomes Jacob's pillow and that night God appears to him in a dream.
A stone becomes Jacob’s pillow and that night God appears to him in a dream.

Stones are a common motif in some biblical narratives. For example, the story of Jacob, in the Book of Genesis, frequently refers to them. When Jacob has his famous dream of the “ladder” that reaches from heaven to earth, we are told that he uses a stone for his pillow (Gen. 28:11). The following morning he takes the same stone and sets it up as a sacred pillar (yes, his pillow becomes a pillar) for a memorial of the occasion (Gen. 28:18, 22). The stone here is obviously a motif that suggests God’s provision, protection, and blessing on Jacob, as he flees from his brother Esau and goes to Syria where he will meet his future wives (Leah and Rachel) and encounter his diabolical uncle Laban, but it also suggests Jacob’s lack of certainty about God. Upon Jacob’s arrival in Syria (Paddan Aram), he comes to a well which has a large stone that covers it (Gen. 29:2). The narrator spends several verses talking about this stone and the shepherds’ reluctance to remove it quickly (Gen. 29:3, 8). However, when Rachel arrives on the scene and Jacob sees her for the first time, we are informed that he rolls the stone away by himself and waters the flocks (Gen. 29:10)! The contrast between the lazy shepherds and the energetic Jacob, the heaviness of the stone and the appearance of Rachel, seems to suggest that Jacob is showing a little machismo and flexing his muscles for the little beauty he has just met! In this case, the stone represents Jacob acting in the flesh. Up to this point in the story it must be admitted that Jacob relies on himself, rather than on God. Jacob secures Rachel as a wife by showing off, working hard, and bargaining with Laban (Gen. 29:18-19). It is all done in his own strength. By contrast, his father Isaac had received his wife through the fervent prayer of Abraham’s servant who sought God’s guidance each step of the way (Gen. 24). Jacob never prays about a wife. He flexes his muscles, works hard, and negotiates.

Stones are a biblical narrative motif. The heap of witness (Gen. 31:44-55)
The heap of witness (Gen. 31:44-55) One example of the use of stones in the biblical narrative of Jacob

After years of mistreatment at the hands of his father-in-law, stones reappear again in the story of Jacob as he and his family flee from Laban. The stones in this story represent a covenant (Gen. 31:44-46), but the covenant is based on hostility and mutual mistrust (Gen. 31:51-52). For Jacob they also appear to have the deeper meaning of recognizing God’s protection over him (Gen. 31:53). In Genesis 35, Jacob finally returns to Bethel (where he had his original dream). God appears to him and reiterates all of the promises He had made to Jacob. When God is finished speaking, the Scripture tells us that Jacob set up a “pillar of stone” to commemorate where God had talked with him (Gen. 35:14). This scene brings the story full-circle demonstrating both God’s faithfulness to Jacob and Jacob’s trust in God. The first stone pillar at Bethel (Gen. 28) was set up by a lying and deceitful Jacob who trusted in his own wits and strength. The final stone pillar at Bethel (Gen. 35) is set up by a Jacob who has learned humility, trust, and dependence on God. Jacob’s trust in God is declared one final time through this “stone” imagery. On his deathbed, as he is blessing his son Joseph, Jacob refers to God as “the stone of Israel” (Gen. 49:24). Thus by following the “stone” motif in the story of Jacob we can not only discover significant insights into the personality of Jacob, but we can discover the message of how God transforms a self-sufficient man into one who depends on Him.

Saul's spear was his constant companion and is an example of another literary motif in a biblical narrative.
Saul’s spear was his constant companion and is an example of another literary motif in a biblical narrative.

Another motif that Bible commentators frequently draw attention to is the spear of Saul. Following the story of David and Goliath, a spear becomes Saul’s constant companion (1 Sam. 18:10-11; 19:9-10; 20:33; 22:6; 26:7-22). Some wonder about the frequent reference to Saul’s spear but have no explanation for it. Others suggest that it is a sign of his kingship. To a certain extent this is true, but this insight needs to be taken further. The real key to understanding the significance of Saul’s spear is found in David’s statement to Goliath, “You come to me with a sword, a spear, and with a javelin, but I come to you in the name of the Lord of hosts” (1 Sam. 17:45). Most significantly, David states, “Then all this assembly shall know that the Lord does not save with sword and spear; for the battle is the Lord’s, and He will give you into our hands” (1 Sam. 17:47). David’s statements to Goliath cast a shadow over one who puts his trust in a sword or a spear. As mentioned above, it is after these statements by David that the biblical narrative constantly draws attention to the spear that accompanies Saul. The spear becomes a symbol of Saul’s trust in the flesh and his lack of trust in God. This is especially clear when he attempts to use this spear to rid his kingdom of David, God’s anointed (1 Sam. 18:10-11; 19:9-10). Thus, Saul’s spear represents his conflict with God. By seeking to kill David, he is opposing God and God’s plan for the kingdom. This is part of the significance of David taking Saul’s spear (1 Sam. 26:7-22). God (through David) disarms Saul and demonstrates who the true king of Israel is. Reflecting on the people’s original request for a king (who turned out to be Saul), we are reminded that they asked for a king “to judge us like all the nations” (1 Sam. 8:5). Saul’s trust in his spear rather than in God, suggests that he is a king “like all the nations” and, therefore, the people got the kind of king that they asked for!

Biblical narrative: Samson sets the Philistine fields on fire.
Samson sets the Philistine fields on fire. Fire is a frequent motif in the biblical narrative of Samson.

Samson’s name is from the Hebrew word for “sun” and fire is a recurring motif in his story. When Samson’s wedding guests are not able to solve his riddle, they threaten to burn his wife and father-in-law with fire (Judg. 14:15). The most famous incident involving fire in connection with Samson is when he captures 300 foxes, ties torches to their tails and releases them into the fields of the Philistines to destroy their harvest (Judg. 15:5). In retaliation for this incident, the Philistines fulfill their threat against his former wife and father-in-law by burning them with fire (Judg. 15:6). After Samson responds by attacking more Philistines, they demand that the tribe of Judah hand him over. Samson agrees to allow his fellow-Israelites to tie him up, but when he is handed over to the Philistines we are told, “Then the Spirit of the Lord came mightily upon him; and the ropes that were on his arms became like flax that is burned with fire” (Judg. 15:14). Similarly, when Delilah ties Samson up with bowstrings and says “The Philistines are upon you Samson,” he breaks the bowstrings, “as a strand of yarn breaks when it touches fire” (Judg. 16:9). What we are to make of all of these references about fire, and Samson’s name (which actually means “little sun” or “sunny”) is uncertain. However, fire is clearly a motif of the story. Because many in the ancient world worshipped the sun, some see Samson’s name in a negative light (no pun intended!). Certainly, he was the worst of the Judges. But in spite of his self-indulgent ways, he does bring partial deliverance to Israel. The fire motif is connected with this theme of deliverance from the Philistines. So what should we make of this motif in the story of Samson? I would be interested in hearing what some of you think.

I find the motifs of various biblical narratives an interesting way to approach Bible study. I’ve even thought of one day writing a book on some of the motifs of 1&2 Samuel. We have already looked at the motif of the spear in 1 Samuel. Let me conclude this article by mentioning two more. The motif of feet and lameness appears in the early chapters of 2 Samuel. Asahel is said to be “fleet of foot” (2 Sam. 2:18), while David laments the death of Abner by stating, “Your hands were not bound; Nor your feet put into fetters” (2 Sam. 3:34). In 2 Samuel 4:4 we are introduced to Jonathan’s son Mephibosheth who is “lame in both feet.” In 2 Samuel 5 when David attacks Jerusalem, the Jebusites taunt him by saying “You shall not come in here; but the blind and the lame will repel you” (2 Sam. 5:6). More talk about the blind and the lame continues in 2 Sam. 5:8. By the end of 2 Samuel 9, Mephibosheth, the man lame in both feet, is sitting at the king’s table (2 Sam. 9:13).

Mephibosheth, the man lame in both feet, eats at the king's table.
Mephibosheth, the man lame in both feet, eats at the king’s table.

Speaking of the king’s table, another very interesting motif that runs through the biblical narrative of 1&2 Samuel, is the motif of eating and not eating. This motif is so widespread that I will only mention a few examples (for a fun study, see how many others you can find!). In 1 Samuel 1:8 Hannah refuses to eat. In 1 Samuel 2, Eli and his sons cannot help but eat everything in sight, including the sacrificial meat that belongs to God (1 Sam. 2:12-17; 27-30). There is definitely a contrast being made between Hannah who refuses to eat what she is entitled to, and Eli and his sons, who eat what they are not entitled to. Other examples include: Saul putting the army under a vow of fasting until he defeats the Philistines, but Jonathan eats some honey unaware of Saul’s command (1 Sam. 14:24-30); Jonathan refusing to eat at the table with Saul because he is grieved over Saul’s desire to kill David (1 Sam. 20:34); Saul’s visit to the “witch” at Endor where he is persuaded to eat after initially refusing (1 Sam. 28:20-25); as noted above, Mephibosheth is invited to eat continually at King David’s table (2 Sam. 9:7-13); David refuses to eat as he prays for the child that Bathsheba has given birth to, but once the child dies, David eats (2 Sam. 12:16-23); and Amnon requests food from his sister Tamar, but then refuses to eat it (2 Sam. 13:5-11). These are only a few of the many stories that contain the theme of eating and not eating in 1&2 Samuel. This motif seems to have different meanings depending on the context and I look forward to exploring it in more depth in the future. Meanwhile, if you have any thoughts regarding this motif or others not mentioned in this article, I would welcome hearing them.

Hopefully this brief survey of a few of the motifs in biblical narrative will encourage you in your Bible study. The Bible speaks at many different levels and motifs can be an interesting way of entering into the meaning of a story.