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Motifs in Samuel, The Book of Samuel

Tallness: Motifs in Samuel

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Tallness: Motifs in Samuel

Tallness
Robert Wadlow, the tallest man on record was considered a “gentle giant.”

Tallness has its advantages and disadvantages. A tall person will have less legroom on a plane or may have to duck their head when entering a doorway. Tallness is great for reaching things in high places or for being able to see above the crowd when watching a public event. Of course, these are all trivial advantages and disadvantages. On a more serious note, a recent study suggests that taller people (over 6 feet) may be more susceptible to COVID-19 (read here). Another study suggests that taller people are more susceptible to cancer, whereas shorter people are at a greater risk for diabetes. The article states, “For several years researchers have identified strange associations between height and disease” (Why Shorter People are at Greater Risk for Diabetes). At times, tall people may be considered intimidating (Why Tall People Feel So Intimidating). On the other hand, the tallest man on record, Robert Wadlow, was considered a “gentle giant” (see photo above).

Height in the Bible

In previous posts we have noted how the Bible uses physical language in a metaphorical way to communicate spiritual truth (e.g., feet, and head). The same is true with the ideas of height or tallness. Thus height can be literal, figurative, or both. Just as in real life, biblical imagery of tallness or things that are high, has both positive and negative connotations. For example, God is pictured as “high and exalted” (Isa. 6:1 ), or as “God Most High” (e.g., Gen. 14:22–Hebrew = El Elyon). The Dictionary of Biblical Imagery states, “Implicit in this imagery is an implied vertical hierarchy in which God and the unseen spiritual world that he inhabits are qualitatively ‘above’ earthly experience. We should not ignore the physical basis of such imagery: the ‘heavens are high above the earth,’ as the psalmist puts it (Ps 103:11), and the human imagination has always pictured heaven as being ‘up.’ God is therefore named as being ‘high’ in the Bible. This is encapsulated in the epithet ‘Most High,’ which occurs well over fifty times (NRSV). God is ‘high and lofty’ (Is 6:1; 57:7, 15), the one who is ‘high above all nations’ (Ps 113:4), and he dwells ‘in the high and holy place’ (Is 57:15)” (p. 384).

Temple Mount
The Temple Mount in Jerusalem.

In Israelite and Ancient Near Eastern thought, God, or the gods, often met with people on mountains or high places (Deut. 12:2). For example, God reveals Himself to Israel at Mt. Sinai (Exod. 19:18-20), and later the temple is constructed on Mt. Zion (Ps. 48:1-2). Legitimate and illegitimate places of worship in the Old Testament are often described as “high places” (1 Sam. 9:12-14; 1 Kgs. 3:2-4; 11:7; 13:32). Not only is God “high” but he honors His people by lifting them up. The promise to Israel is, “. . . He will set you high above all nations which He has made, in praise, in name, and in honor, and that you may be a holy people to the Lord your God, just as He has spoken” (Deut. 26:19).

The Hebrew Root gbh (Tallness)

While the idea of height or tallness can be positive and negative throughout the OT, in 1 Samuel the picture is wholly negative. The Hebrew word we are looking at comes from the root gbh. It can be seen in the name of Saul’s hometown, Gibeah, which means, “hill” or “height.” Besides its occurrence in the name Gibeah, the root occurs 6 more times, all in 1 Samuel (1 Sam. 2:3 [2x]; 1 Sam. 9:2; 10:23; 16:7; 17:4). We will look at these passages in a moment, but first, more needs to be said about the negative connotations of this word in Scripture.

Tallness can equal arrogance
In the Bible when height is used in conjunction with the eyes or heart, it can be a reference to arrogance. Portrait–Leon Battista Alberti

Just as we might use the term “high” to refer to an arrogant person or attitude–“get off your highhorse,” “don’t be so high and mighty”–so too does the Bible. This negative aspect to the word is often connected with various parts of the body in Scripture. For example, the heart (Ps. 131:1), the eyes (Isa. 2:11), the spirit (Prov. 16:18), and the nose (Ps. 10:4), can all be said to be “high” (gbh). In all but one case (2 Chron. 17:6), this is a negative quality, variously translated as “proud,” “arrogant,” or “haughty.” Thus, while the word tallness, in and of itself, is a neutral term, context determines whether it carries the connotations of honor or arrogance.

Tallness in Samuel

Hannah's prayer
The words of Hannah’s prayer in 1 Sam. 2:3 set the tone for the meaning of “tallness” in 1 Samuel.

The first use of the Hebrew root gbh in Samuel is found in Hannah’s song in 1 Samuel 2:3. It occurs twice in this verse and sets the tone for its usage in the rest of 1 Samuel. Most English versions translate the opening line of verse 3 similar to the NKJV which reads, “Talk no more so very proudly.” “Very proudly” is the English rendering of a double use of the word gebohah. When Hebrew uses a word two times in succession, it is for emphasis. Hence the use of “very” in English translations. We could translate Hannah’s words as “Talk no more proudly, proudly.” If we wanted to be very literal, however, we would translate these words as Robert Polzin does, “Do not multiply your words, ‘Tall! Tall!'” (Samuel and the Deuteronomist, p. 34). Another alternative is Keith Bodner’s translation, “Do not multiply your speech, ‘O Tall one! O Tall one!’” (1 Samuel: A Narrative Commentary, p. 28). In other words, although the word here means “tall” it’s intended meaning is “proud,” thus the rendering by English translations. As noted by many, Hannah’s song enunciates many of the main themes of Samuel (see my post on the Theology of 1&2 Samuel). Therefore the allusion that tallness represents pride anticipates the introduction of certain people in 1 Samuel. To be precise, there are three people in 1 Samuel who are said to be tall–Saul, Eliab, and Goliath. Bodner sums up this same point with some clever wordplay of his own. He writes, “Even a cursory glance ahead in the story of 1 Samuel reveals that ‘tall’ is a big issue in this narrative. Physical height can be, at the very least, illusory, and breed a false sense of security. Saul’s outstanding attribute is that he is taller than all the people, and Goliath’s height instills great fear in the fighting ranks of Israel. Yet both will fall down (forward) at different times before the end of 1 Samuel” (1 Samuel: A Narrative Commentary, p. 28).

Tall Saul

Tallness--Saul
Tall Saul was not all he appeared to be!

Saul is certainly the most significant figure of the above trio. From the moment we are introduced to Saul we are told, “From his shoulders upward, he was taller than any of the people” (1 Sam. 9:2). This distinguishing characteristic, seems to be the one that most impresses Samuel. When Saul is chosen by lots to be king, we are reminded that, “he was taller than any of the people from his shoulders upward.” Samuel then continues by saying, “Do you see him whom the Lord has chosen? There is none like him among all the people” (1 Sam. 10:23-24). Ironically this “kingly” looking man was found “hiding among the supplies” (1 Sam. 10:22). This story already begins to hint that Saul is not all his physical appearance makes him out to be. This is confirmed later in the story in numerous ways. It is noteworthy that Saul, the tallest Israelite, cowers in fear when Goliath challenges Israel (1 Sam. 17:10-11). Saul’s lack of obedience (1 Sam. 15:11), his building of a monument for himself (1 Sam. 15:12), and his pleas for Samuel to honor him before the elders of his people (1 Sam. 15:30), all suggest a problem with pride.

Tall Eliab

David's anointing
David’s brothers, including tall Eliab are rejected in favor of him.

The next tall person we encounter in 1 Samuel is David’s brother, Eliab. After Saul’s rejection from being king, God sends Samuel to Bethlehem to anoint a new king among the sons of Jesse (1 Sam. 16:1). As Samuel approaches Jesse’s sons, he comes to Eliab the firstborn and is convinced that the Lord’s anointed is standing before him (1 Sam. 16:6). Samuel is immediately rebuked by the Lord and told “Do not consider his appearance or his height, for I have rejected him” (1 Sam. 16:7). Once again Samuel is impressed by physical stature, but the Lord is not and offers a rebuke. Within the context, Eliab appears to be compared to Saul. He is said to be tall and that the Lord had rejected him–two things said of Saul as well. In the next chapter, Eliab opposes David’s inquiries about fighting Goliath (1 Sam. 17:28). In a subtle way, tall Eliab’s fear of fighting Goliath, once again compares him with Saul. Thus, for the second time in the narrative, tallness is rejected as a desirable quality. No doubt, the suggestion is once again that Eliab had a problem with pride (for more on Eliab, see my book Family Portraits: Character Studies in 1 and 2 Samuel).

Tall Goliath

Tallness--David vs Goliath
Tall Goliath did not intimidate David.

Obviously, the most famous, or infamous, tall person in 1 Samuel is Goliath. 1 Samuel 17:4-7 gives a detailed description of Goliath, including his height (see my other articles on Goliath, here, here, and here). Tallness appears in what is clearly a negative context here. Once again, the tall person doesn’t turn out to be what we thought he was. Goliath is cut down to size by the young shepherd boy David, proving he was not as intimidating as he looked. Goliath’s pride is evidenced in his defying the army of Israel and its God (1 Sam. 17:25-26). Finally, there is some irony in these stories involving David’s interaction with Saul, Eliab, and Goliath. When David is introduced in 1 Samuel 16:11 and 1 Samuel 17:14, a certain Hebrew word is used that most English versions translate as “young.” This is a correct translation, and no doubt the intended meaning. However, the Hebrew word also means “small,” and is used intentionally to create a contrast between “small” David and these other “tall” individuals.

Gibeah, Ramah, and Tallness

As noted above, Gibeah was the hometown of Saul, while Samuel’s hometown was Ramah (1 Sam. 15:34). We have pointed out that the word Gibeah comes from the Hebrew root gbh and thus means “height,” or “tall.” Since Gibeah means “height,” it is not unusual that this name could be used to refer to different cities in Israel that were on a hill. This, indeed, was the case. The Gibeahs mentioned in Joshua 15:57, Joshua 18:28, and Joshua 24:33, are all different places and none are to be equated with Saul’s Gibeah. Ramah is a word that also means “height” or “hill.” Just as there were a number of Gibeahs in ancient Israel, so there were also a number of places called Ramah. The verbal form of Ramah ִis rûm (pronounced “room”), and means “high” or “exalted.” It is obvious that rûm and gbh are synonyms. It is interesting that the verbal form rûm occurs 7 times in 1&2 Samuel and always has a positive meaning (1 Sam. 2:1, 7, 8, 10; 9:24; 2 Sam. 47, 49). Notice that it occurs 4 times in Hannah’s opening song. In fact, in its first appearance in 1 Samuel 2:1, it actually takes the form “ramah.” The point of this is that, although these words are synonyms, the root for the word Ramah, always has positive connotations, while the root for Gibeah always has negative connotations in the books of Samuel. Not only does the root word for Gibeah have negative connotations in Samuel, Gibeah itself is remembered as a place where a terrible crime took place that turned into a civil war in Israel (Judg. 19-21). In fact, the story of Saul chopping his oxen into 12 pieces and sending them throughout Israel (1 Sam. 11:7) is an echo of the story of the Levite chopping his concubine into 12 pieces in Judges 19:29. All of this seems to be a subtle way of communicating that godly Samuel comes from Ramah (a word referring to a good use of “height,” meaning “exalt”), while ungodly Saul comes from Gibeah (a word associated with a negative use of “height,” meaning “pride”).

Conclusion: The Motif of Tallness Brings a Heightened Awareness in Samuel

Tallness--Naram-Sin
The King of Akkad, Naram-Sin is depicted as towering over his enemies.

Once again by following a motif in the books of Samuel, we are given insight into the inspired author’s message. In her song, Hannah says that God will bring down the proud but lift up the humble (1 Sam. 2:6-8). The motif of tallness plays into this important theme of the book. Ancient people were smaller in stature and so a tall person would be impressive. Indeed, many of the portraits of ancient kings depict them as being taller than their subjects and enemies (the stele of Naram-Sin above is one example among others). The motif in Samuel turns this expectation on its head by stating that appearances can be deceiving (1 Sam. 16:7). Tallness becomes symptomatic of pride and arrogance. The books of Samuel teach, if you raise yourself up, be sure God will cut you down to size! But if you are lowly and humble, be encouraged for God will lift you up!

Motifs in Samuel, The Book of Samuel

Sword and Spear Part 2: Motifs in Samuel

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Sword and Spear Part 2: Motifs in Samuel

sword and spear
The motif of the spear is mostly negative, suggesting a trust in weapons and human strength.

In my previous post I introduced the sword and spear motif in Samuel (see here for Part 1). There I noted that this motif “…ranges from a proclamation of trust in God’s power to deliver, to a rejection of that trust.” In 2 places where the words “sword and spear” appear together, the motif is a neutral one, speaking of powerlessness (1 Sam. 13:19, 22). It is the stories that follow which define whether these verses are interpreted positively or negatively (see below). In two other occurrences the motif is positive suggesting trust in the Lord (1 Sam. 17:45, 47). In the fifth occurrence, the motif is negative, suggesting David’s lack of faith (1 Sam. 21:8). In Part 1 we noticed that when the word “sword” appears by itself, the motif has a mixture of positive and negative associations. As we examine the usages of the spear motif, we will see a similar mixture, but the negative aspects are more prevalent. Including the 5 passages that mention both sword and spear, the spear motif occurs a total of 29 times in the books of Samuel (20 in 1 Samuel and 9 in 2 Samuel). Perhaps the best, and most insightful way to examine the spear motif is to notice who it is associated with. The breakdown is as follows:

  1. Goliath (5 occurrences–1 Sam. 17:7 [2x], 45, 47; 2 Sam. 21:19)
  2. Saul (16 occurrences–1 Sam. 13:19, 22; 18:10, 11; 19:9, 10 [2x}; 20:33; 22:6; 26:7, 8, 11, 12, 16, 22; 2 Sam. 1:6)
  3. David (1 occurrence–1 Sam. 21:8–this passage was considered in Part 1 and so will not be covered here)
  4. Abner (2 occurrences, both in 2 Sam. 2:23)
  5. David’s mighty men (4 occurrences)
    • Abishai (2 Sam. 23:18)
    • Benaiah (2 Sam. 23:21 [3x])
  6. Unrighteous ruler(s) (1 occurrence–2 Sam. 23:7)

This breakdown demonstrates that the overwhelming number of occurrences of the spear motif (16 out of 29) are related to Saul. Below we will examine the significance of this, as well as its occurrence with other individuals.

Goliath’s Spear

sword and spear
Goliath’s trust is in his sword and spear. David’s is in the Lord.

One of the intimidating features of Goliath’s description in 1 Samuel 17:4-7 is his spear. The writer spends time describing its shaft (like a weaver’s beam), and the weight of its head (600 shekels = 15 lbs. or 6.8 kg.). As noted in the previous post, one of the points of the story is Goliath’s trust in his weaponry, while David’s trust is in the Lord. This point is driven home when Goliath’s spear is mentioned two more times in the account (1 Sam. 17:45, 47). Goliath’s spear is mentioned one final time in the perplexing passage which speaks of Elhanan killing him (2 Sam. 21:19). Its size, noted again in this passage, was clearly one of its distinguishing and well-remembered features. Yet it did Goliath no good, proving the truth of Hannah’s words in 1 Samuel 2:9 when she stated, “not by might shall a man prevail.”

Saul’s Spear

sword and spear
Saul’s spear is always at hand!

As noted above, the overwhelming number of occurrences of the spear motif in Samuel are associated with Saul. This association is sometimes seen as a symbol of his kingship (David Toshio Tsumura, The First Book of Samuel, NICOT, p. 479). If this means to communicate that Saul is a king like the nations (1 Sam. 8:5), then this observation is correct. The point is that Saul, like any worldly king, trusts in his spear more than he does in the Lord. This is emphasized in at least two ways. First, in the narrative immediately following the Goliath story, Saul hurls his spear twice at David (1 Sam. 18:10-11). Not only has the previous story declared that “the Lord does not save with sword and spear” (1 Sam. 17:47), but it is Saul’s jealousy concerning David’s victory over Goliath that prompts him to use it! Therefore, Saul shows himself to be cut out of the same cloth as Goliath. A second way in which this is demonstrated is that following the story of Goliath, Saul is never seen without his spear in hand or nearby. In fact, the next 5 verses that mention the spear involve Saul throwing it either at David (1 Sam. 18:10-11, 19:9-10) or his own son Jonathan (1 Sam. 20:33)!

sword and spear
David spares Saul’s life a second time.

Saul’s use of such weaponry also contrasts him with his son Jonathan. Recalling 1 Samuel 13:19, and 22 which introduces this motif, we are told there that only Jonathan and Saul had sword and spear. In our previous post, however, we have noted that Jonathan uses his sword in the context of trust in the Lord (1 Sam. 14:6-14). Furthermore, following the Goliath episode, Jonathan presents his sword to David as a gift (1 Sam. 18:4), whereas Saul presents his spear to David in a less supportive and friendly way (1 Sam. 18:10-11)! When Saul complains to his men that they are more loyal to David than to him, he does it with his spear in his hand (1 Sam. 22:6). This incident leads to the slaughter of Ahimelech and the priests of Nob. On one of the occasions when David has the opportunity to kill Saul, he chooses instead to take his water jug and spear (1 Sam. 26). With a sort of poetic justice, Abishai insists on using it to “pin” Saul to the ground (1 Sam. 26:8), the way Saul had attempted earlier to “pin” David to the wall (1 Sam. 18:11; 19:10). David refuses and insists only on taking it as evidence that they had been in the midst of the Saul’s camp. Saul’s spear is a major motif in this chapter, occurring six times (1 Sam. 26:7, 8, 11, 12, 16, 22). It reminds us that, given the chance, he would have used it against David, although David refuses to use it against him. It also demonstrates that, in spite of its presence by his head, it brings no protection for Saul, for the Lord is with David (1 Sam. 26:12). Once again we are reminded that “the Lord does not save with sword or spear.”

Given the prevalence of this motif in Saul’s story, one would almost expect Saul to die by the spear. If this were merely an imaginary story, this is surely what would have happened. But this is not what happened historically and so the inspired author records how he fell on his own sword (1 Sam. 31:4). This does not mean, however, that Saul’s spear is absent from the account of his death. In the retelling of Saul’s death by the Amalekite in 2 Samuel 1, he states that when he came upon Saul, Saul was “leaning on his spear” (2 Sam. 1:6). It can be demonstrated that the Amalekite’s account of Saul’s death is fabricated as it conflicts with the author’s version recorded in 1 Samuel 31:1-5. Nevertheless, the mention of both sword and spear in the accounts of Saul’s death are an ironic reminder to the reader that the man who trusted in his weapons, ultimately died by one of them. When we consider the negative connotations of Saul’s spear in the narrative, it is no wonder that in David’s eulogy of Saul and Jonathan, it is Saul’s sword which is mentioned in a favorable light (2 Sam. 1:22). After all, how could David praise the spear of Saul that had been lifted against him on so many occasions?!

The Motif’s Mixed Reviews in 2 Samuel

sword and spear
Abner kills Asahel

Having already commented on 2 Samuel 1:6 and 2 Samuel 21:19, we will consider the other 7 references to the spear in 2 Samuel. Two of these references occur in the story of Asahel’s pursuit of Abner. In fact, they are both found in the same verse (2 Sam. 2:23). During the battle between Judah and Israel, Asahel pursues Abner in an attempt to kill him (2 Sam. 2:18-23). Although the spear motif has been largely negative up to this point, and Abner himself is an unsavory character, the motif is more tragic than evil here. It is clear from the story that Abner does not wish to kill Asahel. He warns him several times. However, as the hot breath of Asahel breathes down Abner’s neck, he is forced to defend himself. But rather than use the tip of his spear, as would be customary, with a backward thrust, using the butt end of his spear, Abner brings Asahel’s pursuit to a deadly halt. Abner’s persistent warnings, and the use of the backend of his spear, protest his desire to use it against Asahel. Nonetheless, whether back end or front end, the spear proves just as deadly. Unfortunately for Abner, his reluctant use of the spear results in his death by the sword at the hands of Asahel’s brothers, Joab and Abishai (2 Sam. 3:27, 30). For more on this incident see my post, “Asahel Running Into Trouble” (see also my book Family Portraits for this story and an evaluation of Abner’s character–see link below).

David's mighty men
David’s mighty men

There are other ambiguous uses of the spear in 2 Samuel. These concern David’s mighty men. In 2 Samuel 23:18, the aforementioned Abishai is praised for wielding his spear against three hundred men and killing them. Although the context is definitely positive, we should recall that this is the same Abishai who wanted to “pin” Saul to the ground with his own spear (1 Sam. 26:8). Furthermore, this is the same man who contributed to the death of Abner and was ready and willing to kill whenever he thought the occasion called for it (e.g., 2 Sam. 16:9). Therefore, although we have a positive reference to the spear, it is wielded by yet another unsavory character (see Abner above). Another one of David’s mighty men, Benaiah, fights an Egyptian with a spear (2 Sam. 23:21). In the Egyptian’s hand, the spear is clearly a negative motif, but Benaiah is able to wrest it from the Egyptian and kill him. This heroic deed turns a negative situation into a positive one.

We conclude our examination of this motif by looking at David’s last words recorded in 2 Samuel 23:1-7. This poem is a bit obscure and hard to translate in places. However, one thing that is clear is that David is contrasting the just ruler (himself), with an unjust ruler/rulers. In the concluding line (v. 7) he says of such a one that he “arms himself with iron and the shaft of a spear.” One can’t help but think that within the larger context of Samuel this contrast recalls Saul.

Concluding Summary

An examination of the spear motif leads to the conclusion that it is largely a negative commentary of the use and abuse of human power. This negative picture is largely associated with Goliath and Saul, who are the primary personages of this motif. While this negative picture is tempered somewhat in 2 Samuel, its association with unsavory characters still casts a shadow over it.

When we step back and sum up the overall motif of sword and spear in Samuel, we must conclude that the main function of the motif is to warn people about trusting in their own strength and the severe consequences that oftentimes follow. Trusting in weaponry and military might is a mistake made throughout the ages including down to the present time. There are many examples throughout history that show the undermanned and the under-equipped sometimes come out on top. This motif is not about the underdog coming out on top, however. It is a declaration that trust in God is superior to any human power or weapon. However, using sword and spear is the way that nations always have and always will conduct business. That is until the words of the prophet Isaiah are finally realized: “He shall judge between the nations, and shall decide disputes for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore (Isa. 4:2).

Until that day, the question for God’s people is to ask what this motif in Samuel teaches us. How should we respond to our enemies based on the teaching of Scripture? Jesus’s answer was to “turn the other cheek,” and to “do good to those who persecute you.” Sadly, the first reaction of some Christians today is to physically arm themselves against their foes. We forget that the weapons of our warfare are spiritual (Eph. 6:10-18; 2 Cor. 10:4). We don’t give God the chance to defeat whatever Goliaths may come our way because we are too busy arming ourselves with “sword and spear.” This is a tough message to hear and the conclusion is not always a popular one even with believers. Shouldn’t the innocent be protected? We should certainly do everything in our power, short of violence, to protect the innocent. The fact remains that the New Testament nowhere sanctions a believer taking up the sword and spear for personal protection, and certainly never for revenge. The government is the one who bears the sword (Rom. 13:4). A Christian serving in the military, or serving in a local police force is a different matter, since they are serving the government whose job it is to protect its citizens and administer justice.  As individual believers, it is easy to overlook this teaching in the books of Samuel, not to mention the clear teaching of Jesus and the apostles. Jesus may well have been referencing this motif in Samuel when he rebuked Peter in the garden and said, “Put your sword back into its place. For all who take the sword will perish by the sword” (Matt. 26:52). Christians do their best fighting on their knees, by returning good for evil, and by remembering that the real enemy is not flesh and blood.

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

Sword and Spear Part 1: Motifs in Samuel

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Sword and Spear: Motifs in Samuel

sword and spear
Sword and spear is an important motif in 1&2 Samuel.

The sword and spear motif in Samuel emphasizes a key theological teaching of this book. The use of this motif in Samuel ranges from a proclamation of trust in God’s power to deliver, to a rejection of that trust. Since Samuel is about the establishment of the monarchy in Israel, this idea is at the heart of the book. Will people trust in God’s ability or in their own? What is the source of true power? Is it found in human strength and ingenuity, or in trusting in a power (i.e., God) greater than one’s own?

Occurrences of Sword or Spear in Samuel

The use of both words together, as in the expression, “sword and spear,” occurs only 5 times in Samuel (1 Sam. 13:19, 22; 17:45, 47; 21:8). However, by themselves, these words are prevalent throughout the book. Including the five passages where they occur together, the word “sword” occurs 38 times (24 in 1 Samuel and 14 in 2 Samuel), while the word “spear” occurs 29 times (20 in 1 Samuel and 9 in 2 Samuel). Because of the significance of this motif, and the number of occurrences, I will divide my treatment into two posts. In this post we will look at those passages in 1&2 Samuel that speak of the sword. In the next post, we will look at the motif of the spear.

Sword and Spear: David’s Confrontation with Goliath

sword and spear
Using Goliath’s own sword, David finishes the victory achieved by a sling and a stone.

The theological significance of these weapons is highlighted in David’s battle with Goliath. The story emphasizes how well Goliath is prepared for battle, at least humanly speaking, by giving an inventory of his armor and weaponry (1 Sam. 17:4-7–see my posts here and here). Saul attempts to clothe David similarly by giving him his armor and his “sword” (1 Sam. 17:38-39). David rejects these items and chooses instead a sling and 5 smooth stones. When Goliath sees David, he disdains him as an unworthy competitor. David’s response, which is now classic, highlights our motif. He replies to Goliath, “You come to me with a sword and with a spear and with a javelin, but I come to you in the name of the Lord of hosts, the God of the armies of Israel whom you have defied” (1 Sam. 17:45). In this first statement, David highlights the weaponry of Goliath. As he concludes his speech, David again uses our key words: “…the Lord saves not with sword and spear. For the battle is the Lord’s and He will give you into our hand” (1 Sam. 17:47).

David’s victory demonstrates the truth of his words. The point is unmistakeable. No amount of human technology or strength can overcome one who allows the Lord to do his/her fighting for him/her. This same theology is announced in Psalm 20:7 when the psalmist (David) says, “Some trust in chariots and some in horses, but we trust in the name of the Lord our God.” This is an important theme in the warfare of the Old Testament. It is emphasized in such stories as the parting of the Reed (or Red) Sea and the tumbling down of the walls of Jericho. David’s statement in 1 Samuel 17:47 sets the standard by which every other occurrence of the words sword and spear should be measured in 1&2 Samuel.

Use of “Sword”: The Big Picture in Samuel

When surveying the overall usage of these words in Samuel, there are several ways in which they could be categorized (the same is true of other motifs in this series). I have broken the use of the sword into 6 categories below. The number of occurrences are in parentheses. There is, of necessity, some overlap of categories.

  1. People’s relationship to the sword–Samuel (1), Jonathan (2), Saul (4), Saul’s armor-bearer (2), Doeg (2), David (15), Joab (1), and Absalom (1).
  2. Israelites killing enemies–Philistines, and Amalekites (5 occurrences)
  3. Enemies killing Israelites–Philistines, Doeg, David/Ammonites, Absalom (5 occurrences–the last 3 would, also fit category 1 as well).
  4. Israelites killing Israelites–(8 occurrences–more overlap here).
  5. Being powerless, trusting in the Lord, or a lack of trusting in the Lord (5 occurrences).
  6. A reference to the military (1 occurrence–“men who draw the sword”).

I will take up each of these categories below. Group 1 involves the most lengthy treatment. I will then group together categories 2-4. Since there is only 1 occurrence of category 6 and since it has an obvious meaning, I will not discuss it. That leaves category 5 as the final category I will examine.

sword and spear
Ancient Near Eastern sword.

People’s Relationship to the Sword

David

King David
David is associated with the sword more than any other person in Samuel.

By viewing the occurrences in this way, one thing which is immediately clear is that David is associated with the sword more than any other person in Samuel–a total of 15 times! Not all of these occurrences, however, are negative. For example, when David says, “the Lord doesn’t save by sword or spear,” or when the text says, “there was not a sword in David’s hand” (1 Sam. 17:50), these are obviously positive statements about David’s relationship to the sword. Of the 15 times David is associated with the sword, however, only 4 are in a positive context (all are in 1 Sam. 17–see vv. 45, 47, 50, 51). When David fled from Saul, he went to the high priest Ahimelech and asked, “Then have you not here a spear or a sword at hand?” (1 Sam. 21:8). Ironically he is given the sword of Goliath (1 Sam. 21:9)! This request for a “spear or sword,” along with the slaughter of the priests in the next chapter (1 Sam. 22), demonstrates that David has allowed his fear, rather than his faith to guide him. Later when David is insulted by the no-good Nabal, it is revenge that associates him with the sword. In fact, we find this association 3 times in one verse: “And David said to his men, ‘Every man strap on his sword!’ And every man of them strapped on his sword. David also strapped on his sword” (1 Sam. 25:13). Although the wise Abigail prevents him from shedding innocent blood on this occasion, the opposite is true in his murder of Uriah the Hittite. When the prophet Nathan unveils David’s sin, he states, “You have struck down Uriah the Hittite with the sword and have taken his wife to be your wife and have killed him with the sword of the Ammonites. Now therefore the sword shall never depart from your house” (2 Sam. 12:9-10). This is a sad ending for the man who declared, “The Lord saves not with sword and spear.”

Saul

Saul falls on sword
Saul’s own sword brings his life to an end.

Sometimes the sword has a positive association in spite of the fact that people are killed. For example, Saul is commanded to destroy the Amalekites (1 Sam. 15:3). Therefore, when we are informed that he “devoted to destruction all of the people with the edge of the sword” (1 Sam. 15:8), this is in fulfillment to the Lord’s command. Of course, Saul wasn’t totally obedient, so in the same story we have Samuel hacking king Agag to pieces with the sword (1 Sam. 15:33). As chilling as this scene is to us, not only is it in fulfillment of God’s command (although perhaps excessive on Samuel’s part!), Samuel’s words demonstrate that Agag had been guilty of using his sword in a similar manner. David also eulogizes Saul and his sword when he sings, “From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back, and the sword of Saul returned not empty” (2 Sam. 1:22). This too is presented in the positive light of Saul killing the enemies of Israel. Unfortunately, Saul didn’t trust that the Lord could use him to defeat Goliath. His trust in weaponry rather than in God is made clear when he attempts to clothe David in his armor and give him his sword (1 Sam. 17:39).  The final appearance of Saul’s sword is ironically in his death scene.  With the Philistines following hard after him, Saul meets his ultimate demise at his own hand by falling on his sword (1 Sam. 31:4). This is fitting for one who trusted in sword and spear more than in the Lord. It is also a fitting end for one who used his servant Doeg the Edomite to slaughter the priests of the Lord with the sword (1 Sam. 22:19). In one sense, Saul’s sin is similar to David’s who used the sword of the Ammonites to kill Uriah. The difference–and it’s a major one–is that Saul slaughters a whole town of faithful followers who were holy to the Lord!

Joab and Absalom

Joab and Absalom
Joab and Absalom

It is surprising that the motif of sword and spear is not connected more frequently with Joab and Absalom, the worst villains in 2 Samuel (see my book Family Portraits: Character Studies in 1 and 2 Samuel for an evaluation of their character. See links below.). Only in the murder of Amasa, is Joab’s sword mentioned (2 Sam. 20:8). It is clear that Joab uses the same method on the unsuspecting Abner (2 Sam. 3:27), but his sword is not mentioned. David’s reaction, however, involves a curse on the house of Joab that includes those who “fall by the sword” (2 Sam. 3:29). As for Absalom, the only mention of a sword is connected to David’s fear that if he stays in Jerusalem, Absalom will strike the city with the edge of the sword (2 Sam. 15:14). Perhaps the lack of connection between Absalom and the sword is because he is all show and no substance.

Saul’s Armor-Bearer and Jonathan

Sword and spear--Jonathan
Jonathan and his armor-bearer defeat the Philistines.

There are two more individuals connected with the sword. Both are in 1 Samuel and both are, for the most part, positive associations. I will mention the last first. Saul’s armor-bearer is commanded by Saul to draw his sword and kill him. To the armor-bearer’s credit, he is afraid to lift his hand against the Lord’s anointed. As a result, Saul falls on his own sword (1 Sam. 31:4). Once the amor-bearer saw that Saul was dead, he fell on his own sword. We might view this action negatively, as a suicide, but I believe the intent of the text is to demonstrate the loyalty of Saul’s armor-bearer. He was afraid to lift his sword and kill his master, but he was not afraid of death itself. Finally, there are two passages that associate Jonathan with the sword. The first is 1 Samuel 13:22. After noting that none of the people of Israel had sword or spear (1 Sam. 13:19), the text tells us that both Saul and Jonathan did. In light of the later text in 1 Samuel 17:45, 47, this could be viewed as a negative statement. Indeed, regarding Saul’s sword, 1 Samuel 17:39, does imply that Saul trusts his weapon more than God. The same, however, is not true of Jonathan. After noting that Jonathan had both sword and spear, the story continues by showing that Jonathan demonstrated great faith in God by going against the enemy even though he was greatly outnumbered (1 Sam. 14:6-14). Therefore, although Jonathan possessed sword and spear, his faith was in the Lord. The other occurrence of the sword in connection with Jonathan is when he surrenders his sword as a gift to David (1 Sam. 18:4). Jonathan’s surrender of his sword, as well as other royal items, is a sign of his friendship and covenant with David. Within the larger context of Samuel, it is also a sign of Jonathan’s acknowledgement of David’s future kingship (see 1 Sam. 23:17).

Israel and Its Enemies

An obvious usage of the sword motif involves Israel and its enemies. There are 5 occurrences of Israel’s enemies being struck with the sword. Some of these instances involve individuals we have already looked at above. These include Samuel striking Agag (1 Sam. 15:33), and David eulogizing the sword of Saul which did not return empty against his enemies (2 Sam. 1:22). A third occurrence involves one of David’s mighty men, Eleazar, striking the Philistines. The text says he fought so long and so hard that his hand clung to the sword (2 Sam. 23:10)! When Saul is commanded to utterly destroy the Amalekites, we are told that he (and the people) utterly destroyed Amalek with the edge of the sword (1 Sam. 15:8). In an unusual twist (although this phenomenon is seen elsewhere in Scripture), the Philistines turn their swords upon themselves in the panic and confusion of battle (1 Sam. 14:20). Although other battles and wars against other enemies are recorded in Samuel (e.g., 2 Sam. 8), the sword, as a weapon that defeats Israel’s enemies, is only mentioned in battles against the Philistines and Amalekites.

sword and spear
Saul defeats Amalek

Of course the books of Samuel also mention enemies slaying Israelites with the sword. Twice we are told that Doeg the Edomite slaughtered the priests of the Lord and the town of Nob with the edge of the sword (1 Sam. 22:19). 2 Samuel 1:12 reports the mourning of David and his men because Saul, his sons, and Israel had fallen by the sword at the hands of the Philistines. A fourth occurrence is a bit obscure. This involves David’s curse on the house of Joab that there would be those who would fall by the sword (2 Sam. 3:29). Presumably David means by an enemy’s sword, although this is not specified. Finally, David’s killing of Uriah by the sword, can also be put into this category. Nathan points out that he did it with “the sword of the Ammonites” (2 Sam. 12:9).

The saddest use of this motif are those passages which speak of fellow Israelites killing one another by the sword. The most prevalent occurrences of this motif  (4 out of 8) are found in the stories of the two civil wars recorded in 2 Samuel. In 2 Samuel 2:16 we have the infamous contest in which 12 from Israel are pitted against 12 from Judah and all fall dead as each stabs the other with their sword. This precipitates a battle which leads to Abner’s pleas to Joab at the end of the day, “Shall the sword devour forever?” (2 Sam. 2:26). In the battle triggered by Absalom’s rebellion, the narrator tells us that “the forest devoured more people that day than the sword” (2 Sam. 18:8). It is also within the context of Absalom’s rebellion that David flees Jerusalem because he fears Absalom will strike it with the edge of the sword (2 Sam. 15:14–see comments above). A particular expression used in 3 instances where Israelites kill Israelites is “the sword devours.” We have already looked at 2 of these (2 Sam. 2:26; 18:8). The third instance is, perhaps, the most disturbing of all. After David is informed of Uriah’s death, he callously replies, “The sword devours one as well as another” (2 Sam. 11:25).

When we look back over this survey of the sword motif of Israel versus its enemies, it seems that Israel comes out the worst. There are only 5 passages which speak of Israelites striking their enemy with the sword, whereas there are 13 passages which speak of Israel’s enemies striking them (5 times), or fellow-Israelites striking each other with the sword (8 times). Israel actually uses the sword against itself more (8 times), than against its enemies (5 times). A sad commentary indeed!

Sword and Spear: Powerlessness and Trusting in the Lord

Sword and spear
David obtains the sword of Goliath from Ahimelech, the High Priest.

Our final category of the sword motif involves all of the passages that mention sword and spear. As noted above, there are 5 verses that use both words. These passages communicate one of two themes. 1) The theme of powerlessness; or 2) the theme of trusting/not trusting in the Lord. These two themes are not necessarily at odds with each other, although they can be.

The first occurrence of the sword and spear motif occurs in 1 Samuel 13:19, 22. The purpose in this passage is to emphasize the powerlessness of Israel. Humanly speaking, they are outmatched by their foes the Philistines who have a monopoly on blacksmiths and weapons. Only Saul and Jonathan are said to have sword and spear. The people have only farming implements, and they must even go to the Philistines to have them sharpened! Although the verses emphasize the powerlessness of Israel militarily (also emphasized by the fact that they are outnumbered and surrounded), the verses set us up for the Israelite victory that occurs in 1 Samuel 14. This victory is achieved by the Lord acting through the faith of Jonathan and his armor-bearer. The point of the story then, is to emphasize that Israel (and the reader) should not trust in physical weapons, or fear the technological and numerical advantages of the enemy. Rather, trust in the Lord can overcome any disadvantage. This is a common theme in Scripture and a very common theme in the battles recorded in the Old Testament (see comments above).

The next occurrence of the sword and spear motif is found in 1 Samuel 17:45, 47, in the story of David’s defeat of Goliath. We have already looked at these verses above. Here, I will simply note again that these verses establish the meaning of the motif. David’s words teach that the bottom line is trust in the Lord. This brings us to the final passage that uses both of these words. In 1 Samuel 21:8, David is fleeing from Saul. He comes to the High Priest, Ahimelech, at Nob, requesting food and weapons. I have already noted above that David’s request for a “spear or a sword,” and his taking of the sword of Goliath demonstrate a lack of faith in this context. The man who boldly faced Goliath without a sword or spear, now feels the need to take the sword of Goliath to protect himself in his flight from Saul. In one sense, no one can condemn David for his desire to have a sword for protection. If any of us were in a similar circumstance, we would probably want the same. The point, however, is that the inspired author is clearly making the point that David’s faith has wavered and he is headed in a precarious direction. This is further confirmed by his flight to Achish King of Gath, where David’s life is endangered (1 Sam. 21:10-15).

In our next post, we will continue our look at the sword and spear motif in Samuel by focusing on the use of the spear. Until then, try not to cross swords with anyone!

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.

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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.

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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