Pitie et Non-violence dans 1S 24-26 : Cas de David Versus Saül et Nabal

This article takes root in the reading of the narrative sequence which we find 1S 24-26 where three narratives follow one after another: at first to David who leads Saul to Engaddi, then to Abigail who diverts David from his plan to avenge Nabal, and finally, to David who once more saves the life of...

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Main Author: Augustin L. Kagunge
Format: Article
Language:Afrikaans
Published: OTSSA 2019-05-01
Series:Old Testament Essays
Subjects:
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spelling doaj-f799aaaef3e74685989667c1a564554b2020-11-25T01:55:05ZafrOTSSAOld Testament Essays1010-99192312-36212019-05-0132115517310.17159/2312-3621/2019/v32n1a9Pitie et Non-violence dans 1S 24-26 : Cas de David Versus Saül et NabalAugustin L. Kagunge 0Katholieke Universiteit LeuvenThis article takes root in the reading of the narrative sequence which we find 1S 24-26 where three narratives follow one after another: at first to David who leads Saul to Engaddi, then to Abigail who diverts David from his plan to avenge Nabal, and finally, to David who once more saves the life of Saul in the desert of Ziph. To emphasize the need for pity and nonviolence in the society, it seems interesting to us to raise the context antecedent to this sequence where the hostility of Saul towards David leaves no shadow of a doubt. Indeed, devoured by jealousy in the face of David's successes, Saul tries with a doggedness to eliminate the latter who dashes off desperately until golden opportunities are presented to him to eliminate Saul. He does not eliminate him, but he gets only the piece of his coat as he surprises him while he was covering his feet. Then, for a second time, he still saves his life when he perceives him sleeping near Abner. Refusing to hurt him, he takes the lance which was at his bedside as well as the gourd of water. Pity and non-violence towards enemies practised by David could be the resources which our society needs to strengthen to consolidate conviviality. In this context where wars, conflicts, hatred, vengeances and terrorism seem to gain ground, could the rediscovery of these two values be a challenge to reveal for our world?Pitiénon-vengeancenon-violenceréconciliationfraternité
collection DOAJ
language Afrikaans
format Article
sources DOAJ
author Augustin L. Kagunge
spellingShingle Augustin L. Kagunge
Pitie et Non-violence dans 1S 24-26 : Cas de David Versus Saül et Nabal
Old Testament Essays
Pitié
non-vengeance
non-violence
réconciliation
fraternité
author_facet Augustin L. Kagunge
author_sort Augustin L. Kagunge
title Pitie et Non-violence dans 1S 24-26 : Cas de David Versus Saül et Nabal
title_short Pitie et Non-violence dans 1S 24-26 : Cas de David Versus Saül et Nabal
title_full Pitie et Non-violence dans 1S 24-26 : Cas de David Versus Saül et Nabal
title_fullStr Pitie et Non-violence dans 1S 24-26 : Cas de David Versus Saül et Nabal
title_full_unstemmed Pitie et Non-violence dans 1S 24-26 : Cas de David Versus Saül et Nabal
title_sort pitie et non-violence dans 1s 24-26 : cas de david versus saül et nabal
publisher OTSSA
series Old Testament Essays
issn 1010-9919
2312-3621
publishDate 2019-05-01
description This article takes root in the reading of the narrative sequence which we find 1S 24-26 where three narratives follow one after another: at first to David who leads Saul to Engaddi, then to Abigail who diverts David from his plan to avenge Nabal, and finally, to David who once more saves the life of Saul in the desert of Ziph. To emphasize the need for pity and nonviolence in the society, it seems interesting to us to raise the context antecedent to this sequence where the hostility of Saul towards David leaves no shadow of a doubt. Indeed, devoured by jealousy in the face of David's successes, Saul tries with a doggedness to eliminate the latter who dashes off desperately until golden opportunities are presented to him to eliminate Saul. He does not eliminate him, but he gets only the piece of his coat as he surprises him while he was covering his feet. Then, for a second time, he still saves his life when he perceives him sleeping near Abner. Refusing to hurt him, he takes the lance which was at his bedside as well as the gourd of water. Pity and non-violence towards enemies practised by David could be the resources which our society needs to strengthen to consolidate conviviality. In this context where wars, conflicts, hatred, vengeances and terrorism seem to gain ground, could the rediscovery of these two values be a challenge to reveal for our world?
topic Pitié
non-vengeance
non-violence
réconciliation
fraternité
work_keys_str_mv AT augustinlkagunge pitieetnonviolencedans1s2426casdedavidversussauletnabal
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