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2.1.3.8 Kings are not above the law. Jonathan tries to convince
Saul not to “commit innocent blood” by killing David without cause
(1 Sam. 19:5); Abigail convinces David that spilling blood without
reason ( ̇innam) would be a stumbling block to his kingship (1 Sam.
25:31). Nathan declared that the sword would never depart from
David’s house because he committed adultery with the wife of Uriah,
one of his subjects, and arranged for Uriah to be killed in battle (2
Sam. 12:9–10).2.2 Prophets
The close connection of prophets and leaders is already indicated
by the Pentateuch, which unites both leaders in the figure of Moses.
The two roles were united once again in Samuel, the grand transi-
tional figure to monarchy who ordained Saul as the first king of
Israel, and in Saul, who had episodes of prophecy (1 Sam. 10:9–11;
19:19–23). Samuel also anointed David during Saul’s lifetime. Samuel
established three prophetic roles. As adviser to the king, he is fol-
lowed by Gad and Nathan, David’s advisers, and by Isaiah, adviser
to king Hezekiah. As opponent to the king he is followed by later
prophets who committed treason by ordaining rebels to the king,
culminating in Elisha, who sent his disciple to ordain Jehu to destroy
the Omrides (2 Kings 9:1–10).2.2.1 A true prophet must be obeyed (Deut. 18:15–19). The difficulties
of determining who is a true prophet are vividly described in the
story of Ahab, Micaiah, and the four hundred prophets (1 Kings
22). False prophets are an object of considerable invective (e.g., Jer.
14:14–16 and throughout Jeremiah; Ezek. 22:38), and Deuteronomy
calls for their death (Deut. 18:20). Deuteronomy rejected “signs and
portents” as proofs of true prophesy, calling for the death of a sign-
maker who advocated other gods (Deut. 13:2–6).2.2.2 Prophets might run into trouble when their negative prophe-
cies were perceived as a sign that they wished the king or the peo-
ple ill, or that they were actually cursing the city or temple. Micaiah,
who prophesied that Ahab would die if he went to war, was put in
prison to await the result (1 Kings 22). Jeremiah was put on trial
for “cursing” the temple and court ( Jer. 26:16–24). At his trial, the
elders recalled two prophets—Micah, who was not punished, and
who brought Hezekiah to repent so that Micah’s words did not comewestbrook_f27-975-1046 8/27/03 1:36 PM Page 985