Israelite Sheepshearing and David’s Rise to Power 59 31,38-42; 1 Sam 25,21) (16). What is more, both Jacob and David seek recompense for their services during the time of sheepshearing and leave these encounters with two wives: Jacob with Rachel and Leah, and David with Abigail and, by means of narrative placement, Ahinoam (1 Sam 25,43). Finally, both narratives contain the motif of servants escaping from their masters. This theme is self-evident in Genesis 31: Jacob, who has served Laban for twenty years, chooses the time of sheepshearing to make his escape. In the David and Nabal narrative this motif does not come from the storyline, but rather from Nabal’s mouth when denying David’s request for food. After his proverbial retort, “Who is David, and who is the son of Jesse?” (cf. 2 Sam 20,1; 1 Kgs 12,16), Nabal makes the somewhat cryptic statement: “Today the servants who are breaking away — each from the presence of his master — have multiplied”, wynda ynpm çya µyxrptmh µydb[ wbr µwyh (1 Sam 25,10). That this comment is not simply a slighted remark at David for fleeing from Saul is demonstrated by Nabal’s reference to the number of servants and masters affected by this “breaking away”. That is, Nabal’s description and Jacob’s actions could very well represent the state-of-affairs during sheepshearing. After all, the release or escape of slaves in connection with certain festivals (especially springtime festivals) is well attested in other ancient Near Eastern and Mediterranean Basin cultures (17), including Israel(18). 2. Sheepshearing and the “P˝ras≥-ing” Nature of the Davidides David’s association with those “breaking away” (µyxrptmh) from their masters during sheepshearing highlights a subject requiring attention before concluding our study. McCarter has suggested that Absalom invited the royal family to his sheepshearing to kill not only Amnon but also David (19). That Absalom had his eyes on the throne becomes clear with his subsequent revolt, and that even David is suspicious of Absalom’s intentions in inviting him is indicated by David’s refusal to attend (2 Sam 13,25), as well as by his questions regarding the need for Amnon to attend (v. 26) (20). With these observations in mind, it seems significant that Absalom does not merely “ask” David to attend his sheepshearing, but rather twice “prevailed upon him” (lit. “broke out upon him”), wbA≈rpyw (2 Sam 13,25.27). Most commentators (16) For similar observations, see M. GARSIEL, The First Book of Samuel. A Literary Study of Comparative Structures, Analogies, and Parallels (Ramat-Gan 1985) 122-133. (17) For the manumission of slaves during spring festivals, see J.B. SEGAL, The Hebrew Passover. From the Earliest Times to A.D. 70 (London 1963) 119-120. (18) Cf. the Passover, a spring festival involving the release of slaves (Israel) from bondage (in Egypt). One might also add the privilegium paschale described in the gospel accounts (Matt 27,15; Mark 15,6). The possibility that Israelite sheepshearing is the shepherding festival long hypothesized by scholars (see, e.g. R. DE VAUX, Ancient Israel. Religious Institutions, [New York 1965] II, 489) as the precursor to the Passover deserves further attention. (19) McCarter conjectures: “Seizing the occasion of a sheepshearing feast, Abishalom issues an invitation to the royal family that, if accepted, will put them in his power. We cannot be sure that the king’s courteous but negative response is cautionary, but it is probable that David already suspects Abishalom’s ambition and fears him on that account”, (P.K. MCCARTER, I-II Samuel [AB 3; Doubleday 1970] 334). (20) Cf. MCCARTER, I-II Samuel, 334 and CAQUOT – DE ROBERT, Les Livres de Samuel, 500.