Jonathan and David were heroic figures of the Kingdom of Israel, whose intimate relationship was recorded favorably in the Old Testament books of Samuel. There is debate amongst religious scholars whether this relationship was platonic or romantic.

Story of Jonathan and David

David, a handsome, ruddy-cheeked youth and the youngest son of Jesse, a wealthy elder of Bethlehem who employed the boy as a shepherd, is brought before Saul, the king of Israel, for having slain the fierce Philistine warrior Goliath with only a stone and sling. David had previously served Saul, chosen to entertain the king with his harp playing and named by Saul (who loved him at first sight and requested him from Jesse) to be his armour bearer.

Jonathan, the eldest son of Saul and a general of the army, falls in love with David as he speaks before the king, “And it came to pass, when he [David] had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul.” (). That same day, “Jonathan and David made a covenant, because he loved him as his own soul” (1 Sam. 1). Jonathan strips himself before David, offering him his rich garments, sharing with him all his worldly possessions, “And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle” (1 Sam. 18:4).

The people of Israel openly accept David and sing of his praises, so much so that it draws the jealousy of Saul (1 Sam. 18:5-9). Saul tries to repeatedly to kill David, but is several times unsuccessful, and David's reputation only grows with each attempt (1 Sam. 18:24-25). To get rid of David, Saul decides to offer him a daughter in marriage, requesting a hundred enemy foreskins in lieu of dowry - hoping David will be killed trying. David however returns with a trophy of two hundred foreskins and the king is obligated to fulfill his end of the bargain.

Learning of one of Saul’s murder attempts, Jonathan warns David to hide because he “delighted much in David” (1 Sam. 19:1-2). David is forced to flee more of Saul’s attempts to kill him (1 Sam. 19:1-20:1).

“Then said Jonathan unto David, ‘Whatsoever thy soul desireth, I will even do it for thee’ ... [and] Jonathan made a covenant with the house of David, saying, ‘Let the LORD even require it at the hand of David's enemies.’ And Jonathan caused David to swear again, because he loved him: for he loved him as he loved his own soul” (1 Sam. 20:4, 1 Sam. 20:16-17).

David agrees to hide, until Jonathan can confront his father and ascertain whether it is safe for David to stay (1 Sam. 18-22). But Jonathan discovers Saul’s still angry towards David, and blames Jonathan for his closeness to David: “Then Saul's anger was kindled against Jonathan, and he said unto him, Thou son of the perverse rebellious woman, do not I know that thou hast chosen the son of Jesse [David] to thine own confusion, and unto the confusion of thy mother's nakedness” (1 Sam. 20:30).

Jonathan is so upset that he doesn’t eat (1 Sam. 20:34). He goes to David at his hiding place to tell him that it is unsafe for him and he must leave. “David arose out of a place toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded. And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying, The LORD be between me and thee, and between my seed and thy seed for ever. And he arose and departed: and Jonathan went into the city” (1 Sam. 20:41-42).

Saul continues to pursue David (- 23:14&src= 1 Sam. 20:43 - 23:14); David and Jonathan renew their covenant together (1 Sam. 23:15-18); and eventually Saul and David reconcile (1 Sam. 24-26). When Jonathan is slain on Mt. Gilboa by the Philistines (1 Sam. 31:2), David laments his death saying, “I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, surpassing the love of women” (2 Sam. 1:26).

Platonic Interpretation

Some scholars claim that the relationship between Jonathan and David, though strong and close, is ultimately an unromantic friendship. This interpretation views the covenant made between the two men as a political, rather than affectionate, commitment. Jonathan and David merely agree to look out for one another and care for each other's family should one of them perish (incidentally, David keeps his word in this respect).

Furthermore, the central themes of the Judeo-Christian Scriptures are reiterated throughout. Relationships between mixed-sex couples are consistent. Yet, nowhere else in any of the Judeo-Christian Scriptures is same-sex romance depicted, thus it would be anomalous to interpret these passages as such.

The books of Samuel document physical intimacy (hugging and kissing) between Jonathan and David, but do not indicate a sexual component. In addition, David was not only married, but, in fact, had multiple wives, one of them being Jonathan`s sister Michal.

Romantic Interpretation

Other theologians, however, interpret the love between Jonathan and David as more intimate than friendship. They contend the relationship between the two men is addressed with the same words and emphasis as loving mixed-sex relationships in the Old Testament. When they are alone together, David confides that he has “found grace” in Jonathan’s eyes. Throughout the passages, David and Jonathan consistently affirm and reaffirm their love and devotion to each other. Jonathan is willing to betray his father, family, and traditions for David.

Following their initial covenant, Jonathan strips himself before the youth. Likewise, the covenant made between the two men strengthens a romantic rather than political or platonic interpretation of their relationship. When they first make their covenant, not long after their first meeting, the reason supplied is simply because Jonathan “loved [David] as his own soul” (1 Sam. 18:3). Each time they reaffirm the covenant, love is the only justification provided. Additionally, it should be observed that the covenants and affectionate expressions were made in private, rather than publicly as would a political bond.

Though sex is never explicitly depicted, much of the Bible’s sexual terminology is shrouded in euphemism. Numerous passages elude to a physically intimate relationship between the two men: Jonathan’s disrobing, his “delighting much” in David, and the kissing before their departure. Saul accuses Jonathan of exposing the nakedness of his mother with David; the nakedness of one’s parents is a common Biblical metaphor for a sexual relationship (e.g. Lev. 18:6-19; Lev. 20:11,Lev. 17-21; Ezek. 16:36-37; Ezek 23:10; Hab. 2:15; etc.). Some scholars (a strong minority) insinuate innuendo in David’s “bowing three times” before Jonathan or David’s “exceeding” after they have spent time alone together.

Although David was married, David himself articulates a distinction between his relationship with Jonathan and the bonds he shares with women. He explicitly states that his love for Jonathan is greater than any bond he’s experienced with women. Furthermore, relationships with women, for many of the populations of the Mediterranean basin, did not preclude homoerotic relationships.

Some note that recent translations reading “Thou shalt this day be my son-in-law, in the one of the twain" with twain meaning two in a reference to a proposed marriage between David and one of Saul’s two daughters. However earlier translations show the phrase "the one of" does not exist in the original. And that the words are shown in italics in the King James Version; which is an admission by the translators that they made the words up. Thus it should’ve read "Thou shalt this day be my son-in-law, in the twain", in a reference to David’s already existing marriage with Saul’s son Jonathan and a proposition to marry one of his daughters also. Some early translations of other passages mention David and Jonathan kissing with David becoming sexually aroused. Many of those who claim the mistranslation mention the fact that Jonathan was the son of King Saul in Israel and that after the relationship with David, King Saul then made David the next King instead of his own son.

References

• Same-sex Relationships in the Bible

See Also

• History of Early Christianity and Homosexuality