Sheep-shearing

Jeffrey Geoghegan examines the OT events that take place during sheep-shearing festivals in an article in Biblica . He tries to discern the common themes in the four passages set during sheep-shearing: Gen 31, 38; 1 Sam 25; 2 Sam 13. He argues that sheep-shearing was a “significant celebration, characterized by feasting, drunkenness and the settling of old scores.” It thus serves as an “ideal backdrop” for the Davidic dynasty; David and Absalom both “took advantage of sheephearing” to settle wrongs and thus “sheephearing became intimately associated with the establishment of the Davidic dynasty.”

While Geoghegan conclusions are not compelling, the parallels he finds between the passages are striking and he makes some intriguing observations along the way:

He notes, for instance, the punning on the verb PARATZ, to “break away” that runs through several of these passages: “In 1 Samuel 25, David is accused by Nabal of being among those ‘p’ras’-ing from their masters during the time of sheepshearing (v. 10). This is understandable since he is a descendant of a certain Peres who was conceived during the time of sheepshearing and who was himself a ‘p’ras’-er (Gen 38,29), an action that secured his right to be
the progenitor of the royal clan. Later, David is ‘p’ras’-ed upon by his own son, Absalom (after all, he is a Peres-ite, too), in connection with a sheepshearing (2 Sam 13,25.27), and in what seems to be an attempt at securing (perhaps even seizing, had David attended the shearing) his father’s throne.”

And he draws attention to the parallels between the life of David and Jacob: “a number of episodes from David’s life mirror those of the
Patriarchs, especially Jacob. For instance, both Jacob and David have daughters (Dinah and Tamar, respectively) who are victims of sexual aggression and whose vindication results in the removal of two brothers (Simeon and Levi, in the case of Jacob; Amnon and, eventually, Absalom, in the case of David) from the line of succession. Additionally, both Jacob and David have sons (Reuben, in the case of Jacob; Absalom and, in a manner, Adonijah, in the case of David) who take their fathers’ concubines, again with consequences for the throne. In the end, it is the ‘fourth’ son of both Jacob and David (Judah and Solomon, respectively) who secures the right to rule over his brothers.”

He also makes intriguing suggestions about the links between Absalom’s sheared hair and sheep-shearing.

It seems likely that sheep-shearing, taking place in the spring, is associated with Passover (this fits with the “exodus” motifs of Gen 31). And it also occurs to me that shearing a sheep is a kind of circumcision. The connections of these passages merit further thought.