By Gwilym H. Jones
The 3 Nathan narratives in 2 Samuel and I Kings, are given targeted attention during this interesting learn. A persuasive test is made to reconstruct the unique type of the traditions and to track the ameliorations made to them prior to they have been ultimately permitted into the Succession Narrative. the unique Nathan, a courtroom reputable and leader spokesman for the Jebusite workforce, sought a operating compromise among the unique Jebusite population of Jerusalem and its new Israelite settlers. After accepting provider less than King David, Nathan attempted to safe the easiest he might for the Jebusites during this new state of affairs. whilst this practice was once improved, changed and theologized, the constant Nathan of early culture turned a fancy personality, and nearly seems to be as a twin character: the diplomatic court docket prophet of the unique narrative turned an outspoken prophet of Yahweh within the 'theological' money owed of his actions.
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Extra resources for The Nathan Narratives (JSOT Supplement)
Admittedly according to this interpretation Nathan was acting in a very dubious, if not corrupt, manner in 1 Kings I;122 he was responsible for inventing a false statement and for persuading Bathsheba to present it to the king, which unquestionably renders him guilty of deception. But his action must be understood against the background of the HebroniteJebusite rivalry. The assumption of power by Adonijah presented the Jebusite faction with a crisis, and Nathan acted swiftly on behalf of this faction and masterminded a plan to secure the throne for its preferred candidate, Solomon.
27). The accusation that he had made a promise to Adonijah without informing the court had the desired effect on the aged David and he confirmed the oath that had a few minutes earlier been implanted in his mind by Bathsheba (w. ). Both the suggestion that Adonijah did not know of an oath and the fact that Nathan had to act as if he did not know of the purported 3. Succession to David's Throne 53 oath to Bathsheba, indicate that the oath mentioned in vv. 120 In v. 13 Nathan was not reminding Bathsheba of an oath made to her, but was suggesting it to her as a means whereby she could secure her own position and the accession of her son Solomon.
The acceptance of Jerusalem as his capital posed serious and difficult problems for David, and it seemed that the only way forward was by fusing together the Israelite and Jebusite, the Hebronite and Jerusalemite traditions. Although there were social and administrative aspects to this problem it was basically a religious one, for the combination of these different elements inevitably meant the acceptance of religious syncretism. W. Ahlstrdm84 rightly comments, a new era of syncretism began when David established his new capital in Jerusalem and this had religio-political consequences.