Description:
(Since this particular blog had to be as detailed and comprehensive as possible to withstand the malice of those who will attempt to deny its truth based on their own human prejudices... it's fairly long... so it's intended only for those who have the interest, or patience, to read it) ('Strong' refers to Strong's lexicon which is used by theologians around the world for accurate Hebrew translations.. 'OT' of course refers to Old Testament, 'NKJV' stands for New King James Version, ‘NIV’ stands for New International Version, and 'NRSV' refers to New Revised Standard Version')
In the early material on David (1 Sam 16-17), three times the narrator calls attention to David’s beauty – more times in the Bible than in any other case. First, the prophet Samuel notes that David “was ruddy [admoni, Strong #132], and had beautiful eyes [yapheh ‘ayinim, #3303, #5869], and was handsome [to behold, tob ro’i, #2896, #7210].” (16:12, NRSV) Then, when a young court servant recommends David to Saul, he describes him (among other things) as “a handsome [to’ar, #8389] person” (16:18, NKJV). Finally, the giant notes that David, his opponent, was “a youth, ruddy [admoni] and good-looking [yapheh mar’eh, #3303, #4758]” (17:42, NKJV). Here, the common language used throughout the OT to describe beauty is found again, including yapheh and tob (“beautiful, handsome” in both cases), along with to’ar and mar’eh (“[in] figure or shape”). However, new words in the David descriptions include ro’i (#7210, “a … sight [to behold]) and admoni and ‘ayinim, translated as “ruddy” and “eyes” respectively in the NRSV.
Jonathan’s intense love and attraction to David: Not surprisingly, after making such an emphasis about David’s good looks, the reader begins to find responses to this in the text. For example, in 1 Sam 18:1 we read, “Now when he [David] had finished speaking to Saul, the soul [nephesh] of Jonathan was knit to the soul [nephesh] of David, and Jonathan loved [aheb, #157] him as his own soul [nephesh].” Then (v. 3), “Jonathan and David made a covenant, because he [Jonathan] loved [ahaba, #160] him as his own soul.” Later, when the two make a second covenant, we are told (20:17) that “Jonathan again caused David to vow, because he [Jonathan] loved [ahaba, #160] him; for he loved [ahaba, #160] him as he loved [aheb, #157] his own soul.” (NKJV, underlining added) In addition to this, we are told in 19:1 that Jonathan “delighted [kaphes, #2654] greatly” in David” (NKJV). So, in response to three references to David’s beauty, there appear three references describing Jonathan’s love for him – two of them twice using the verb “love” and the third using the related verb “delights [in].” Strong’s lexicon notes that the aheb (#157) means “to have affection for (sexually or otherwise),” along with the related terms oheb (#159) and ahaba (#160), the last a feminine form. The male and female forms of “love” (verb and noun) appear to be used interchangeably in Scripture, e.g. in Song of Songs 2:4-5, the beloved [girl] says, “He [King Solomon] brought me to the banqueting house, and his intention toward me was love [#160]. Sustain me with raisins, refresh me with apples; for I am faint with love [#160].” (NRSV)
The Bible records three pacts that Jonathan and David made. The first covenant was made very shortly after they met. In 1 Sam 18:3-4 (NRSV), we read: “Then Jonathan made a covenant with David, because he loved him as his own soul [NIV: ‘as himself,’ nephesh]. Jonathan stripped himself of the robe that he was wearing, and gave it to David, and his armor [NIV, REB: ‘tunic’], and even his sword and his bow and his belt.” The preceding verses relate how after David had finished speaking with Saul, “the soul [nephesh] of Jonathan was bound [qashar] to the soul [nephesh] of David, and Jonathan loved [aheb] him as his own soul” (v. 1); and after this, Saul would not let David return home (v. 2). The emphasis here clearly is on the intense love Jonathan felt for David, expressed through the combined and repeated use of “loved,” “bound [to]” (this used only once), and nephesh, which indicates the extent of Jonathan’s love (as compelling as the love and interest one has toward oneself). Jonathan’s attraction to David appears in the narrative like a bolt out of the blue: spontaneous, intense, and earth-shattering for him. He expresses this love then by the giving to David all of the clothes he was wearing and all of the weapons he was carrying, the significance of which represented the entire “giving away [of] one’s own self,”.. i.e. the giving of his whole heart and self to David.
The second covenant was made near the end of their time together in Gibeah and is recorded in 1 Sam 20:16-17 (NRSV): “Thus Jonathan made a covenant with the house of David, saying, ‘May the Lord seek out the enemies of David.’ Jonathan made David swear again, by his love for him; for he loved him as he loved his own life.” (1 Sam 20:16-17, NRSV)
20:42 (NRSV) records, “Then Jonathan said to David, ‘Go in peace, since both of us have sworn in the name of the Lord, saying, ‘The Lord will be between me and you, and between my descendents and your descendents, forever.’” The repetition of aheb/ahaba (“love/loved”) and of nephesh (“as [much as] his own life”) in 20:17 is a very clear emphasis on this pact having strongly homoeroticized elements as well as political elements.
The third covenant was probably made several years later and is noted in 1 Sam 23:18 (NRSV): “Then the two of them made a covenant before the Lord…” the pact made in 23:18 is not merely “a simple extension or re-confirmation of the [earlier] pact” described in 1 Sam 20, for the later pact looks deeper into the future and “lays down the work distribution and relationship which is the center of everything.” The third pact is best understood as a “fresh, bilateral covenant defining their new relationship.” In fact, each of the three pacts, while containing a common core of expressed love and commitment, seems to differ from what was pledged before, and so advances in content and adds detail to their relationship.
Just as three times our attention is directed to David’s beauty (16:12,18; 17:42), so also three times we are told that Jonathan “loved” David (18:1,3; 20:17). Even though there are different forms of the word 'love' in Hebrew, the exact same Hebrew word aheb (“loved/fallen in love”), used in 18:1 referring to Jonathan, appears also in 18:20 referring to the princess Michal, where it has been rendered as “Michal had fallen in love with David”, or “…fell in love with David” Such a reading is bolstered by 19:1 which relates how Jonathan continued to take “great delight [kaphes] in David” (NRSV), since kaphes almost always appears in OT passages concerned with sexual desire and erotic love. This interpretation is further bolstered by comparing the Jonathan and David relationship to that of Shechem and Dinah in Gen 34, where the Hevite prince falls madly in love with Jacob’s daughter (underexpressed in the Hebrew, as usual, with “was drawn to,” v. 3, NRSV). Here we have exactly the same language as appears in 1 Sam 18:1,3 and 19:1, used to describe erotic passion which has led to sexual union – including “loved” (aheb), “heart” (nephesh) and “delighted [in]” (kephes) (34:3,8,19, NRSV), as well as the idea of “longs [for]” (kasaph, v. 8; J. Green: “bound [to]”), although 1 Sam 18:1 uses a different verb for this (qashar).
In 1 Sam 18, Jonathan and David stayed together in the capital city a number of months, perhaps up to a year, as David masters the arts of sword and bow (Jonathan at his side), gains real-life experience on the battlefield, and leads Israel’s army to many glorious victories (18:16,27,30; 9:8). However, in chs. 19-20 time rapidly speeds up. As Saul’s jealousy and rage toward David intensify, he hides his murderous attempts from Jonathan, while David’s life becomes one of terror, trying to keep one step ahead of Saul and his henchmen. Then, at a New Moon festival celebrated at court, Saul asked Jonathan why David was absent; and the prince explained that David had asked leave to join his family for an annual sacrifice in Bethlehem (20:6,27-29). “Then Saul’s anger was kindled against Jonathan. He said to him, ‘You son of a perverse, rebellious woman! Do I not know that you have chosen [bachar] the son of Jesse to your own shame [bosheth], and to the shame [bosheth] of your mother’s nakedness [‘erwa]? For as long as the son of Jesse lives upon the earth, neither you nor your kingdom shall be established. Now send and bring him to me, for he shall surely die.’” (1 Sam 20:30-31, NRSV). Then the enraged king hurled his spear straight at Jonathan, who jumped and fled in anger from the king’s table, realizing, at last, what a dangerous and deadly position David was in related to his father.
Although the first part of Saul’s insult is usually translated like “You son of a perverse, rebellious woman!” (18:30a, NRSV, cf. NIV, NRSV), the Hebrew is quite vulgar and would be more accurately rendered as, “You son of a slu.!” or “You son of a bi...!” In addition, Lucian’s version of the Greek Septuagint adds ‘gunaikotraphe’ (“effeminate man”) here, an idea which Chrysostom reiterates (ca. 400); so the original Hebrew conveyed something of this element as well. Then, the second part of this insult reads, “Do I not know that you have chosen [bachar] the son of Jesse to your own shame [bosheth]…” (18:30b, NRSV). Instead of the verb bachar (Strong, #977) in the Hebrew, meaning “to choose,” the more ancient Greek text uses the noun ‘metochos’ (Strong, #3353), meaning “to partner with, or companion with as a man would with a woman”.
The importance of the third part of this insult, which reads “…and to the shame [bosheth] of your mother’s nakedness? [‘erwa]” (18:30c, NRSV), cannot be denied. This final phrase is loaded, in fact, with sexual terminology, including ‘erwa (“nakedness”), most often used in the OT to refer to the genitals and the repeated bosheth (“shame”), which is almost always used in a sexual context. One really has to ask, what was Jonathan doing – nakedly, sexually and shamefully – to receive such an insult as this? In fact, the language throughout 20:30 is so extremely sexually-charged it goes well beyond rationality to believe that we are not meant to interpret it in sexual ways.
For those who will bend over backwards in an attempt to say it was only a 'friendship', I'd like them to share how many well-known examples they can provide of heterosexual male 'friends' making 3 sacred covenants of 'love' and devotion to each other... disrobing completely and giving their clothes, weapons, and heart to their friend in the form of a covenant... having the father of one friend insult his son in an explicitly sexual manner, and while also stating to the other friend that his love for him "surpasses the love he has for any woman." In addition, it goes beyond reason to think that a ‘straight’ man would instantly declare that he’s in love with another man at the same instant of meeting him for the very first time.
Regardless, by that reasoning... there should be hundreds of similar detailed, explicit, and well-known heterosexual examples readily available for someone to contribute.
