It is a well-known passage in the Bible that, after the conquest of the Jebusite city, David made it his own, naming it the City of David and establishing it as his capital. He then proceeded to bring the Ark of the Covenant to this city. During this procession, something noteworthy occurred.
David danced joyfully to the city, worshipping and celebrating the arrival of the Ark. However, Michal did not appreciate this display and even grew to despise David. Traditionally, we have interpreted this story with the conclusion that David was right and Michal was wrong.
However, let’s delve into the Hebrew understanding of this text and uncover what was happening. Remember, the characters in the Bible experienced much more than what is written; they were human beings with emotions and feelings, going through various situations and contexts.
To truly understand what is happening in this text and to do it justice, we need to read it in the original Hebrew. Let’s examine the text about David’s dancing and the linen ephod.
David’s Dancing and the Linen Ephod
- “Danced”: The Hebrew word מְכַרְכֵּר (mekharker) literally means “to twirl around in a circle”. This rare word is found only in this passage within the Hebrew Bible, where it is used twice. The text presents an image of David possessed with manic energy.
- “Linen ephod”: The Hebrew phrase אֵפוֹד בָּד refers to a ritual garment tied at the waist, typically worn by priests, as seen in the story of Samuel serving under Eli (1 Samuel 2:18). Although David was not a priest, he wore this garment to emphasize the sacred nature of the procession. The simple ephod was not designed for dancing, which unfortunately resulted in David’s indecent exposure (6:20).
These insights reveal two new aspects. Contrary to our usual reading of this as a simple, joyful dance, David’s behaviour suggests he was under some sort of anointing (similar to when Saul was filled with the Spirit and danced) and was behaving unusually. This practice was also observed among devotees of other gods in ancient civilizations.
Secondly, David was not a priest or a Levite and thus was not supposed to wear the ephod. However, he deemed the event worthy of this honour. Wearing the linen ephod, which typically did not include underwear, resulted in David’s nudity being accidentally exposed due to his twirling dance. This was not considered appropriate or holy.
Michal’s Perspective
These points help explain part of Michal’s irritation upon witnessing this. However, there is more to consider. Many significant events occurred, From when Michal became David’s wife to this event. Michal is said to have “despised him in her heart”, indicating a complete change of heart rather than a mere dislike for this moment. Let’s explore Michal more concerning this.
In 2 Samuel 6:16, Michal is referred to as “the daughter of Saul” rather than “the wife of David”. The writer chose this term to highlight the dissociation between David and Michal and her association with Saul.
- “Looked out of the window”: Earlier, Michal helped David escape from Saul by letting him down “through the window” (1 Sam. 19:12). Their relationship has changed significantly since then. Unlike the woman in Song of Songs 2:9, who “gazes through the window” at her beloved, Michal looks out at David with no love.
- “Despised him in her heart”: Michal found David’s behaviour and attire undignified. Beneath this, she resented David for breaking her happy marriage to Paltiel (2 Sam. 3:13).
Michal’s Background and Resentment
- Name: Michal מִיכַל (abbreviation of Michael, “who is like God?”)
- Parents: Saul and Ahinoam
Michal was given to David as a wife by Saul as a reward for David’s bravery in battle (1 Sam. 18:17-19). The Bible notes that she loved David (18:20) and helped him escape death (19:11-17). Jealous of David, Saul took her away and married her to Paltiel, who loved her; they lived together for an extended period while David was on the run (25:44).
From this, we see a power struggle between Saul and David, with Michal being a victim in this contest. Saul used his power as father and king to take her away from David and marry her to someone else who loved her. When David became king over Judah, he demanded that Michal be returned to him, using their former marriage as political leverage to consolidate his power and strengthen his claim as the rightful king over all of Israel.
This ongoing power struggle is evident even during the procession event. In response to Michal’s insults, David replied: “It was before the Lord, who chose me in place of your father and all his household, to appoint me as prince over Israel, the people of the Lord, that I have danced before the Lord.” (2 Sam. 6:20). This response highlighted the power shift from Saul, Michal’s father, to David.
- “Prince”: The Hebrew word נָגִיד (naggid) means “a military commander who stands in front of his troops” and was also used to describe Saul in 1 Samuel 10:1.
- “Danced”: The Hebrew word וְשִׂחַקְתִּי (sihek) means “to play, to rejoice”. David uses this common word instead of the rare term מְכַרְכֵּר (mekharker), indicating a more restrained form of celebration.
Conclusion
Understanding Michal’s bitterness helps us see that her life had been heavily influenced by powerful men using her as a pawn. Unfortunately for her, as punishment for rebuking David’s dancing, she never bore any children (2 Sam. 6:23).
This passage reveals that there is more beneath the surface of the text. Diving into the Hebrew roots uncovers a complex drama involving people living through real emotions and challenges. However, in the eyes of God, emotions and feelings do not excuse a lack of honour, respect, and obedience, regardless of the circumstances.
The story of David and Michal is a profound narrative about the complexities of leadership, worship, and interpersonal relationships. Exploring the original Hebrew text reveals the depth of emotions and cultural tensions influencing their actions. This story serves as a historical account and a reflection on the complexities of personal and public life entwined with faith.
Reflection Points
- How do our cultural backgrounds and personal histories shape our interpretation of religious practices?
- In what ways do we see personal and communal obligations conflicting in our spiritual communities today?
- What can we learn from Michal and David’s story about handling personal grievances within a faith community?
