In Acts 13:16–41, Paul addresses the Pisidian synagogue. In this discourse’s context, Paul asserts “we preach to you the good news concerning the promise that had come to the fathers—that this promise God has fulfilled for us their children by raising Jesus” (Acts 13:32–33; ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν γενομένην, ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν τοῖς τέκνοις [αὐτῶν] ἡμῖν ἀναστήσας Ἰησοῦν). From here, the following quotation of Ps 2:7 confirms Jesus’ resurrection by Yahweh’s hand (cf. Acts 13:37).1 This resurrection in incorruption situates Jesus as the means by which the ancestral promise becomes actualized (Acts 13:34–37) because it situates him as the recipient and mediator of the things vouchsafed to David (Acts 13:34)—namely, an everlasting covenant in which the wandering return and receive forgiveness from Yahweh (Isa 55; cf. Deut 30).2
Beat Weber, “Toward a Theory of the Poetry of the Hebrew Bible: The Poetry of the Psalms as a Test Case”
Grant LeMarquand, “The Bible as Specimen, Talisman, and Dragoman in Africa: A Look at Some African Uses of the Psalms and 1 Corinthians 12–14”
Craig Keener, “Paul and Sedition: Pauline Apologetic in Acts”
David Stark, “Rewriting Prophets in the Corinthian Correspondence: A Window on Paul’s Hermeneutic”
Ayodeji Adewuya, “The Spiritual Powers of Ephesians 6:10–18 in the Light of African Pentecostal Spirituality”
Adewuya’s article is a revision of his engaging lecture at this past November’s Institute for Biblical Research meeting in San Francisco. My own essay discusses “rewritten Bible,” or “rewritten scripture,” particularly with a view toward using this literature as an aide in discussions of Pauline hermeneutics.
First Samuel 18:6 describes David’s return after killing Goliath (1 Sam 17:41–58). Precisely how this event sits chronologically in relationship to the surrounding narrative is difficult to establish.1 One good way of reading the narrative, however, involves treating 1 Sam 18:1–5 as an extended parenthesis, which includes some foreshadowing, and understanding 1 Sam 18:6 to be bringing the reader back to the main plot line that had temporarily paused with 1 Sam 17:58.2 In this context, it begins to be said הכה שׁאול֙ באלפו ודוד ברבבתיו (1 Sam 18:7; Saul has slain by his thousands and David by his ten thousands; see also 1 Sam 21:11; 29:5).3 Yet, thus far, David has specifically been reported to have killed only one person (Goliath) and some animals (1 Sam 17:34–37)—not רבבת (ten thousands).4 Rather, the women’s song quantitatively represents the qualitative value of David’s victory over Goliath as it relates to Saul’s previous exploits.5 On hearing this song, then, Saul becomes enraged and starts looking and acting to do David harm (1 Sam 18:8–9).
1. E.g., K&D, Samuel, 490–91n1; cf. Walter Brueggemann, “Narrative Coherence and Theological Intentionality in 1 Samuel 18,” CBQ 55, no. 2 (1993): 243; Antony F. Campbell, “The Reported Story: Midway between Oral Performance and Literary Art,” Semeia 46 (1989): 77–85; Simon J. De Vries, “David’s Victory over the Philistine as Saga and as Legend,” JBL 92, no. 1 (1973): 23–24, 35–36.
3. Brueggemann, “1 Samuel 18,” 238. The term רבבת does not itself designate an exact quantity, but it and its context do ascribe to David a significantly greater quantity of slaughter than to Saul (1 Sam 18:7–8; Brueggemann, “1 Samuel 18,” 228–29, 239; R. P. Gordon, I & II Samuel: A Commentary [LBI; Grand Rapids: Zondervan, 1986], 160; HALOT, “רבבה”; Katherine Stott, “Herodotus and the Old Testament: A Comparative Reading of the Ascendancy Stories of King Cyrus and David,” SJOT 16, no. 1 : 63).
4. Based on David’s description in 1 Sam 17:14–15, 28, 33, 38–39, 42, 55–56, 58, 1 Sam 16:18 likely concerns David’s confrontation with the beasts that he mentions later (1 Sam 17:34–37; K&D, Samuel, 478–79). Or, the narrative of 1 Sam 16:14–23 may be a flash-forward to the parallel material in 1 Sam 18:10a (cf. Brueggemann, “1 Samuel 18,” 238; Chrysostom, Hom. 2 Cor., 24.4 [NPNF1, 12:393]). Moreover, according to 1 Sam 17:52, אנשׁי ישׂראל ויהודה (the people of Israel and Judah), or probably more simply, בני ישׂראל (1 Sam 17:53; the children of Israel), are said to have routed the remainder of the Philistine army. To be sure, the narrative represents David’s defeat of Goliath was the catalyst for this larger victory. Yet, at this point, (1) אנשׁי ישׂראל ויהודה (the people of Israel and Judah) were certainly not under David’s command (1 Sam 17:12–20, 28, 33, 42) and (2) the text does not necessarily imply that David accompanied the rest of the people in their pursuit after the remainder of the Philistine army (1 Sam 17:51a, 54, 57). Indeed, even in such a pursuit, unless David had carried with him some weapon from the battlefield itself (e.g., Goliath’s sword; 1 Sam 17:50–51), after killing Goliath, David hardly seems to have been armed with more than a staff and four stones for his sling (cf. 1 Sam 17:40, 50).
5. Even the numbers of enemies later reported to have been killed in particular engagements by David’s שׁלֹשׁת הגברים (three mighty men) and their close associates pale in comparison (e.g., 2 Sam 23:8–23; 1 Chron 11:10–12:22).