60 Jeffrey C. Geoghegan attribute the presence of ≈rpyw in these verses to scribal error (metathesis), arguing that the text originally read wbAr≈pyw, “and he pleaded with him” (21). That they are not alone in this expectation (cf. LXX, 4QSama, Syr. and OL) should not surprise us. Yet, it is the unexpected ≈rpyw that seems the preferred reading, since, lectio difficilior aside, the verbal root ≈rp plays an important role in the other Davidic sheepshearings. 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. Yet, the connections do not end here. We will recall a text that is peculiar in isolation, but that takes on new significance in light of the present study. In 2 Samuel 14 we are informed of Absalom’s appealing physical characteristics, among which is his voluminous hair (vv. 25-26). He is said to have had such thick hair that he shaved it the same time each year: the start of spring (µymyl µymy ≈qm) – the same time sheep were shorn in ancient Israel (22). The weight of his hair is even calculated in πeq˝lîm, just like his ovine ˘ counterpart (23). Furthermore, he is described as “without defect” (µwm wb hyhAal), a fitting victim for the ensuing slaughter (24). In fact, it is likely Absalom’s unshorn hair that proves his downfall when “his head” gets caught in a tree and he is run through by the blades of Joab and his men (25). The mode (21) See, e.g. J. WELLHAUSEN, Der Text der Bücher Samuelis (Göttingen 1871) 188; MCCARTER, I-II Samuel, 330; CAQUOT – DE ROBERT, Les Livres de Samuel, 500; Cf. 1 Sam 28,23 and 2 Kgs 5,23 for ≈rp in similar contexts. (22) S. HIRSCH, Sheep and Goats in Palestine (Tel Aviv 1933) 29. Spring shearing seems to have arisen from the natural molting of primitive and undomesticated sheep that occurs during this season. Another reason for spring shearing is that the warming weather lessens the likelihood of illness to the bare flocks. (23) It is noteworthy that the average annual yield of wool from an adult ram in Israel is 2.25 kg. (HIRSCH, Sheep and Goats, 18), roughly equivalent to Absalom’s annual yield of two hundred shekels (2 Sam 14,26; although compare the “one hundred” of LXX and OL) or 2.2-2.6 kg. (see M.A. POWELL, “Weights and Measures”, ABD VI, 905-907). The comparison of Absalom to a member of the flock would not have been lost on an Israelite audience, making his earlier sheepshearing exploits and the circumstances surrounding his death all the more ironic. (24) Cf. Deut 17,1, “You shall not sacrifice to YHWH your God an ox or a sheep in which there is a defect (µwm wb hyhy), anything bad, for that is an abomination to YHWH your God”. (25) So Josephus (Ant. 7.239) and the Talmud (Sot 9b). Others have argued that it is not Absalom’s hair, but more generally his head, that is caught in the tree. See, for example, G.R. DRIVER, “Plurima Mortis Imago”, Studies and Essays in Honor of Abraham A. Neuman (eds. M. BEN-HORIN – B. D. WEINRYB – S. ZEITLIN) (Leiden 1962) 131. The question is over the meaning of “his head”, wçar. It seems significant that in the earlier description of Absalom’s annual shave that the text says he shaved “his head”, suggesting that wçar and wçar r[ç (2 Sam 14,26) share a semantic (and, of course, an anatomic) field. If, in fact, Absalom is caught by his hair, then Absalom was coming due (or was past due) for his annual springtime shave. Further suggesting that this event occurred in the spring is that military engagements were usually initiated during this time of year.