A HISTÓRIA DA HISTÓRIA DE DAVI E GOLIAS. O PROCESSO E A FUNÇÃO SOCIAL DA PRODUÇÃO DA IMAGEM DE DAVI COMO PASTOR QUE FALA EM NOME DE YHWH ZEBAOT, EM 1 SAMUEL 17,1-18,5 / The history of the history of David and Goliath. The process and social function in producing the image of David as a shepherd who speaks in the name of YHWH Zebaot in First Samuel 17,1-18,5

Luiz José Dietrich

The purpose of this thesis is to ana lyze the Story of David and Goliath, found in First Samuel 17,1-18,5. Using a historical-critical method, the study conducts a history of the story. In particular, it analyzes the formation of the image of David as a shepherd and representative of YHWH Zebaot. At the base of the narrative of First Samuel 17,1-18,5 is a historic memory of a battle in which the Israelites, led by Saul, were victorious over a contingent of Philistines. The study reveals that from the beginning, David was present among the warriors in the popular army sent by the tribes, and that he was not Sauls weapon bearer. In this battle, David armed only with a slingshot and stones courageously defeated a more experienced and betterarmed opponent, instigating the war. This achievement caused him to be highlighted among the group of warriors. It is only after this episode that David became known to Saul who unites David to his closest commanders. Historically, David had been integrated to the group of Sauls servants as a warrior, and not as a type of musictherapist (First Samuel 16,14-23).This study maintains that the narrative of this battle grew in military and theological details to the degree in which Davids political and military weight expanded, even during Davids reign in Hebron, but principally later, when Davids house took power in Jerusalem. The first stage of the growth in this narrative is related to the placement of the ark in Jerusalem. The presence of the verb rk, to set in rows / put in order, and of the names derived from it ma arakâ / maarkot / maarkôt , row / rows, the presence of the name YHWH Zebaot (17,45) and the comparison of the fall of the Philistine before David with the fall of the Dagon before the ark (First Samuel 5,1-5), are presented as proof of this relationship.In a second moment, the image of David as a shepherd is reinforced, principally confronting it with the image of Saul. This was done when the narrative was integrated in the History of Davids Rise to Power. In the following step, already within the Salomonic era, the Philistine was identified with Goliath, pulling from within the text the figure of Second Samuel 21,19, and to the image of David as a shepherd would be added the qualifier haqatIan, the lesser. David came to be the small shepherd who by chance is sent to the battlefield by his father to bring food and see how his older brothers are doing. Motivated by the offer of compensation, he presents himself for battle against Goliath. The next re-reading of the narrative of the struggle between David and the Philistine, presents the tale in an environment of fear and terror. The Philistine adversary, compared to Goliath, will be transformed into a giant Assyrian armed to the teeth and practically invincible, who proposes to define the destiny of the Philistines and the Israelis in man-to man-combat. On the other hand, there is the young shepherd full of confidence in YHWH,fearlessly ready to confront the colossal opponent. This transformation is attributed to the scribes of King Hezekiah in the confrontation with the Syrians. With this narrative which is brought to us by the Masoretic Text, the story was nearly complete. Later there would only be minor additions. Based on this analysis, I maintain that the testimony of a much shorter and abbreviated text, presented by the Codex Va ticanus of the Septuagint (LXXB) is the fruit of a harmonizing summary. This thesis on First Samuel 17,1-18,5, seeks to track the itinerary that runs from the story to the images and from the images to the myth. In this way it seeks to support the formation of a critical consciousness capable of comprehending, disassembling and conducting a rereading of the myths and images that today are sprinkled over us by the media and advertising. Behind the images and myths, there are, in the story of David and Goliath, institutions, interests, practices, feelings and relationships that can impede or strengthen the defense of life in our history.(AU)

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