Warning: Undefined array key 2 in dtm_page_attachments() (line 71 of modules/custom/dtm/dtm.module)."The Watcher at the Window: Cultural Poetics of a Biblical Motif." Prooftexts 24, no. Sheffield: Sheffield Academic Press, 2000.
“Michal, the Barren Wife.” In A Feminist Companion to Samuel and Kings, second series, edited by Athalya Brenner, 37-46. Minneapolis: Augsburg Fortress Press, 2014. "Michal and Merab." In Dangerous Sisters of the Hebrew Bible, 37-52. Tragedy and Biblical Narrative: Arrows of the Almighty. Cambridge: 1992. Fragmented Women Feminist (Sub)versions of Biblical Narratives. Valley Forge, PA: 1993.Įxum, J. King Saul in the Historiography of Judah. Sheffield, England: 1991.Įxum, J. Telling Queen Michal’s Story: An Experiment in Comparative Interpretation. Sheffield, England: 1991.Įdelman, Diana Vikander. “Between Michal and Rachel-Reflection of Misery.” In Beit Mikra: Journal for the Study of the Bible and its World 48, 289-301. Sheffield: Sheffield Phoenix Press, 2015.Īlter, Robert. "Michal: The King’s Daughter or the King’s Wife.” In The Female Ruse: Women's Deception and Divine Sanction in the Hebrew Bible, 137-150. Some manuscripts therefore read “Merab” in place of “Michal,” for Merab was the wife of Adriel.Īdelman, Rachel. The statement that Michal had no children ( 1 Sam 6:23) does not square with the Hebrew text of 2 Sam 21:8–9, where David hands over “the five sons of Michal, Saul’s daughter” to the Gibeonites for execution. Michal’s childlessness is not accounted for (did David confine her, as he shut away other wives ?) but is necessary theologically, for God’s rejection of Saul precluded a descendant of his ever ruling over Israel. David’s rude reply is his only speech addressed to her in the narrative.
Michal is identified as “Saul’s daughter,” for she speaks as the representative of her father’s house, and, by doing so, forfeits her role in the house of King David. Their quarrel raises another important issue by repeatedly referring to the kingship: the rejection of the house of Saul in favor of the house of David. Her rebuke, accusing him of sexual vulgarity, gives vent to her anger over his treatment of her (it also isolates her from David and from the servant women she speaks of as witnessing his cavorting). Michal’s husband Paltiel is grief-stricken, but of Michal’s feelings we hear nothing until 2 Samuel 6, where she watches David dancing before the ark and “despise him in her heart” (v. After Saul’s death, when it is politically expedient, David demands the return of his wife in his negotiations over the kingship ( 1 Samuel 3). Saul gives Michal to another man ( 1 Sam 25:44) in an apparent move to block David from claiming the kingship through her. Some commentators take the presence of teraphim as a sign that Michal holds to false religious beliefs, but it should be noted that the teraphim are in David’s house. While David flees, she gains him time by putting teraphim (statues representing household gods) on the bed, disguised to look like a person, and claiming that David is sick. Based on the true story of Pat and Mike Jones, the film seeks to raise awareness and create change in the education system for children struggling with dyslexia. Michal saves David’s life by orchestrating his escape through the window when Saul’s envoys come for him ( 1 Samuel 19). Following their success with 2018’s Secret Child, producer Gordon Lewis, director Yewweng Ho, and cinematographer Darius Shu reteam for their latest short film, Mical.
These two scenes, the only ones in which Michal plays an active role, are framed by scenes in which Michal is acted upon: 1 Samuel 19 , where she actively takes David’s part against her father Saul, is framed by scenes in which she is acted upon by her father ( 1 Sam 18:20–29 and 25:44) and Samuel 6, where she takes the part of her father’s house against her husband, David, is framed by scenes in which she is acted upon by her husband ( 2 Sam 3:13 and 21:8–9). Michal’s love for David helps explain both the risk she takes to save David’s life in 1 Samuel 19 and, later, her angry outburst at him in 2 Samuel 6, when her love has turned to hate. David pays double the bride price, and Michal becomes his wife. After her introduction in 1 Sam 14:49 as Saul’s younger daughter, she appears next in 18:20, where we read, “Michal loved David.” Saul uses her, as he did her older sister Merab, as a “trap,” in the hope that David will be killed while trying to meet the bride price of one hundred Philistine foreskins. Michal’s appearances in 1–2 Samuel reflect her confinement as a woman caught in the fierce struggle over the kingship between her father, Saul, and her husband, David.
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