David and Jonathan. The Bible celebrates the same-sex relationship between David and Jonathan. Just close friends (a “bromance” in present-day parlance) or something more…?
The Love of David and Jonathan
2 Samuel 1:26
New International Version(©1984): … Jonathan my brother; you were very dear to me. Your love for me was wonderful, more wonderful than that of women.
King James Bible (Cambridge Ed.):
…my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women.
American King James Version
…my brother Jonathan: very pleasant have you been to me: your love to me was wonderful, passing the love of women.
Because the text of King James and other versions does not differ substantively (you can check them out), the passages below are from the more readable New International version:
1 Samuel 18: 1-4, 20-21: 1 After David had finished talking with Saul, Jonathan became one in spirit with David, and he loved him as himself. 2 From that day Saul kept David with him and did not let him return home to his family. 3 And Jonathan made a covenant with David because he loved him as himself. 4 Jonathan took off the robe he was wearing and gave it to David, along with his tunic, and even his sword, his bow and his belt….
1 Samuel 20: 41: After the boy had gone, David got up from the south side [of the stone] and bowed down before Jonathan three times, with his face to the ground. Then they kissed each other and wept together—but David wept the most.
2 Samuel 1:26: I grieve for you, Jonathan my brother; you were very dear to me. Your love for me was wonderful, more wonderful than that of women.
WIKIPEDIA: “The biblical text does not explicitly depict the nature of the relationship between David and Jonathan. The traditional and mainstream religious interpretation of the relationship has been one of platonic love and an example of homosociality. Some later Medieval and Renaissance literature drew upon the story to underline strong personal friendships between men, some of which involved romantic love and could perhaps be described as romantic friendships. In modern times, some scholars, writers and activists have emphasized what they interpret as elements of homoeroticism (chaste or otherwise) in the story….
“This was first pioneered by Horner, then rehearsed by Boswell and Halperin. This interpretation views the bonds the men shared as romantic love, regardless of whether or not the relationship was physically consummated. Jonathan and David cared deeply about each other in a way that was arguably more tender and intimate than a platonic friendship.
“David’s praise in 2 Samuel 1:26 for Jonathan’s ‘love’ (for him) over the ‘love’ of women is considered evidence for same-sex attraction, along with Saul’s exclamation to his son at the dinner table, “I know you have chosen the son of Jesse - which is a disgrace to yourself and the nakedness of your mother!” The “choosing” (bahar) may indicate a permanent choice and firm relationship, and the mention of “nakedness” (erwa) could be interpreted to convey a negative sexual nuance, giving the impression that Saul saw something indecent in Jonathan’s and David’s relationship.
“Some also point out that the relationship between the two men is addressed with the same words and emphasis as other love relationships in the Hebrew Testament, whether heterosexual or between God and people: e.g. ’ahava’ or אהבה.
“When they are alone together, David confides that he has “found grace in Jonathan’s eyes”, a phrase proponents say normally refers to romantic or physical attraction. Throughout the passages, David and Jonathan consistently affirm and reaffirm their love and devotion to one another, and Jonathan is willing to betray his father, family, wealth, and traditions for David.
“That there is more than mere homosociality in the dealings of David and Jonathan is asserted by two recent studies: the Biblical scholar Susan Ackerman, and the Orientalist Jean-Fabrice Nardelli. Ackerman and Nardelli argue that the narrators of the books of Samuel encrypted same-sex allusions in the texts where David and Jonathan interact so as to insinuate that the two heroes were lovers. Ackerman explains this as a case of liminal, viz. transitory, homosexuality, deployed by the redactors as a textual means to assert David’s rights against Jonathan’s: the latter willingly alienated his princely status by bowing down, sexually speaking, to the former. Nardelli disagrees and argues that the various covenants Jonathan engaged David into as the superior partner gradually elevated David’s status and may be seen as marriage-like.
“Susan Ackerman also believes that there is highly eroticized language present in six different sections in the Hebrew Bible in regards to the relationship of David and Jonathan. The six sections she mentions are: (1) David and Jonathan’s first meeting in 1 Sam. 18:1-18:4 (2) the most important description of David and Jonathan’s first few meetings in 1 Sam 19:1-19:7. (3) the incident of Saul berating Jonathan for his friendship with David in 1 Sam 20:30-20:34 (4) David fleeing from the court of King Saul in 1 Sam. 20:1-20:42 (5) the description of David and Jonathan’s final meeting in 1 Sam. 23:15-23:18 and (6) David’s lament (the Song of the Bow) for Saul and Jonathan. Of these six examples, Ackerman identifies the most important example being the last one (the Song of the Bow) due to David’s assertion that Jonathan’s love to David ‘was more wonderful than the love of women’.
“Although David was married, David himself articulates a distinction between his relationship with Jonathan and the bonds he shares with women. David is married to many women, one of whom is Jonathan’s sister Michal, but the Bible does not mention David loving Michal (though it is stated that Michal loves David)….”
Source:http://en.wikipedia.org/wiki/David_and_Jonathan
Daniel Malisky. King David and Jonathan
For more of the artist’s work: http://www.danielmalisky.com
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