Erotic Story Mother Son
Erotic Story Mother Son
David (Hebrew: דָּוִ(י)ד Dāwīḏ or David ) and Jonathan (Hebrew: יְהֹונָתָן Yəhōnāṯān or Yehonatan ) were heroic figures of the Kingdom of Israel, whose covenant was recorded favourably in the Old Testament books of Samuel. Jonathan was the son of Saul, king of Israel, of the tribe of Benjamin, and David was the son of Jesse of Bethlehem and Jonathan's presumed rival for the crown. David eventually becomes king.
The covenant they form eventually leads to David graciously seating Jonathan's son Mephibosheth, a cripple, at his own royal table instead of eradicating the former king Saul's line.
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. In modern times, some scholars, writers, as well as activists have emphasized what they interpret as elements of homoeroticism (chaste or otherwise) in the story.
Story of David and Jonathan
The relationship between David and Jonathan is mainly covered in the Old Testament First Book of Samuel, although elements are to be found also in the Second Book. The episodes belong to the story of David's ascent to power, which is commonly regarded as one of the sources of the Deuteronomistic history, and to its later additions.
David, the youngest son of Jesse, slays Goliath at the Valley of Elah where the Philistine army is in a standoff with the army of King Saul (Jonathan's father). (1 Sam. 17) David's victory begins a route of the Philistines who are driven back to Gath and the gates of Ekron. David cuts off Goliath's head, and Saul inquires of his commander Abner who the young man is. Abner doesn't know, so Saul tells him to find out. (1 Sam. 17) Abner brings David to Saul while David is still holding the severed head of Goliath. Jonathan, the eldest son of Saul, has also been fighting the Philistines and in one famous encounter slayed twenty with his armor bearer at an outpost, which also preceeded a route of the Philistine army. (1 Sam. 14) Jonathan takes an immediate liking to David and the two form a covenant:
Now it came about when he had finished speaking to Saul, that the soul of Jonathan was knit to the soul of David, and Jonathan loved him as himself. Saul took him that day and did not let him return to his father's house. Then Jonathan made a covenant with David because he loved him as himself. Jonathan stripped himself of the robe that was on him and gave it to David, with his armor, including his sword and his bow and his belt. So David went out wherever Saul sent him, and prospered; and Saul set him over the men of war.(NASB)
David in the wilderness
Saul makes David a commander over his armies and offers Michal, his daughter, in marriage. The Jewish Study Bible indicates Michal is the "only woman in all biblical narrative of whom it is said that she loves a man." David enjoys success in many battles, and his growing popularity makes Saul afraid "What more can he have but the kingdom?" Saul makes several failed attempts to kill David. Learning of one of these attempts, Jonathan warns David to hide.
David flees into the wilderness. While David is in hiding, Saul gives Michal as a wife to Palti, son of Laish, and David takes two other wives, Ahinoam and Abigail 1 Samuel 25. David's other wives included: Maachah, Haggith, Abital, Eglah and Bathsheba. Later when David became king of Judah, David demands Michal's return to him.
David agrees to hide until Jonathan can confront his father and ascertain whether it is safe for David to stay. Jonathan approaches Saul to plead David's cause: "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 the son of Jesse to your own shame, and to the shame of your mother's nakedness?"
Jonathan is so grieved that he does not eat for days. He goes to David at his hiding place to tell him that it is unsafe for him and he must leave, and the episode ends with them parting ways.
"...David rose from beside the stone heap and prostrated himself with his face to the ground. He bowed three times, and they kissed each other, and wept with each other; David wept the more. Then Jonathan said to David, 'Go in peace, since both of us have sworn in the name of the L, saying, "The L shall be between me and you, and between my descendants and your descendants, for ever."' He got up and left and Jonathan went into the city."
The death of Jonathan
As Saul continues to pursue David, the pair renew their covenant, after which they do not meet again. Eventually Saul and David reconcile. Jonathan, however, is slain on Mt. Gilboa along with his two brothers Abinadab and Malchi-shua, and there Saul commits suicide. David learns of Saul and Jonathan's death and chants a lament, which in part says:
Saul and Jonathan, beloved and pleasant in their life, And in their death they were not parted; They were swifter than eagles, They were stronger than lions... "How have the mighty fallen in the midst of the battle! Jonathan is slain on your high places. "I am distressed for you, my brother Jonathan; You have been very pleasant to me. Your love to me was more wonderful Than the love of women. "How have the mighty fallen, And the weapons of war perished!"
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Jewish Interpretation
"The sages characterized the relationship between Jonathan and David in the following Mishnah:Rabbi Shimon ben Tzemach Duran (Spain, North Africa 14th-15th century) delineated the significance of this mishnah:“Whenever love depends on some selfish end, when the end passes away, the love passes away; but if it does not depend on some selfish end, it will never pass away. Which love depended on a selfish end? This was the love of Amnon and Tamar. And which did not depend on a selfish end? This was the love of David and Jonathan. (Avot 5:1)"
Rabbi Mordechai Silverstein, senior lecturer in Talmud and Midrash at the Conservative Yeshiva, states:“Anyone who establishes a friendship for access to power, money, or sexual relations; when these ends are not attainable, the friendship ceases…love that is not dependent on selfish ends is true love of the other person since there is no intended end.” (Magen Avot – abridged and adapted translation)
"Of course, the two relationships found in this Mishnah represent ideal typologies, one bad and the other good. Real relationships fall somewhere in between these two diametrically opposite models. (see Rabbi Chaim Hirshensohn, Eleh Divrei Habrit, part 3, p. 93) People both love and “use” the people in their lives, but it is important to be aware of the possibility of how depraved or exalted the relationships between two people can be in order to raise up the relationships in life to the highest degree that is humanly possible"
Traditional interpretation
A platonic interpretation for the relationship between David and Jonathan has been the mainstream view found in biblical exegesis, as led by Jewish and Christian writers. This argues that the relationship between the two, although strong and close, is ultimately a platonic friendship. The covenant that is made is political, and not erotic; while any intimacy is a case of male bonding and homosociality.
David and Jonathan's love is understood as the intimate camaraderie between two young soldiers with no sexual involvement. The books of Samuel do not actually document physical intimacy between the two characters. Nothing indicates that David and Jonathan slept together. Neither of the men are described as having problems in their heterosexual married life. David had an abundance of wives and concubines as well as an adulterous affair with Bathsheba, and suffered impotence only as an old man, while Jonathan had a five year-old son at his death.
The story was being told after the Holiness Code had been put into practice, with its commands and prohibitions of sexual contact between males which regulated the Israelites' sexual morality. Some traditionalists who subscribe to the Documentary Hypothesis, note the significance of the lack of censoring of the descriptions at issue, in spite of the Levitical injunctions against homoerotic contact. Gagnon notes, " The narrator’s willingness to speak of David’s vigorous heterosexual life (compare the relationship with Bathsheba) puts in stark relief his (their) complete silence about any sexual activity between David and Jonathan ."
Presuming such editing would have taken place, Martti Nissinen comments, " Their mutual love was certainly regarded by the editors as faithful and passionate, but without unseemly allusions to forbidden practices ... Emotional and even physical closeness of two males did not seem to concern the editors of the story, nor w
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