Editing David and Jonathan (section)

==== Counter-arguments ====
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[[File:Gottfried Bernhard Göz - Jonathan greeting David after David killed Goliath.jpg|thumb|200px|Jonathan greeting David after killing Goliath, 18th century illustration by [[Gottfried Bernhard Göz]]]]
Other interpreters point out that neither the books of Samuel nor Jewish tradition documents sanctioned romantic or erotic physical intimacy between the two characters, which the Bible elsewhere makes evident when between heterosexuals, most supremely in the [[Song of Solomon]]. It is also known that covenants were common, <!-- and that the word is never used to denote marriage between man and women,<ref>International Standard Bible Encyclopedia</ref> --> <!-- counterexample: Malachi 2:14 --> and that marriage was a public event and included customs not seen in this story.<ref>Albert Barnes, Judges 14:10</ref><ref>Sketches of Jewish Social Life. Cp. 9 (Edersheim)</ref>

The platonic interpretation of David and Jonathan's relationship is advocated by the religious writer [[Robert A. J. Gagnon|R.A.J. Gagnon]]<ref name=Gagnon-2001>{{cite book |last=Gagnon |first=R.A.J. |author-link=Robert A. J. Gagnon |year=2001 |title=The Bible and Homosexual Practice. Texts and hermeneutics |place=Nashville, TN |publisher=Abingdon Press |pages=146–154}}</ref> and the Assyriologist Markus Zehnder<ref>Observations on the Relationship Between David and Jonathan and the Debate on Homosexuality, ''Westminster Theological Journal'' 69 (2007), pp. 127–174</ref> and is consistent with commonly held theological views condemning same sex relations.<ref>"Welcoming But Not Affirming," by [[Stanley J. Grenz]]</ref>

The removal of the robe is seen as a ceremonial act following the precedent of Aaron, of whom God commanded, "And strip Aaron of his garments, and put them upon Eleazar his son",<ref>Numbers 20:26; cf. Esther 3:6</ref> in transference of the office of the former upon the latter. In like manner, Jonathan would be symbolically and prophetically transferring the kingship of himself (as the normal heir) to David, which would come to pass.<ref name=Gagnon-2001/><ref>Markus Zehnder, “Observations on the Relationship between David and Jonathan and the Debate on Homosexuality,” Westminster Theological Journal 69.1 [2007]: 127–174)</ref><ref>Thomas E Schmidt, “Straight or Narrow?”</ref>

Even if the mention of "nakedness" in 1 Samuel 20:30 could be interpreted to convey a negative sexual nuance, it is related to Jonathan's mother [[Ahinoam]] rather than Jonathan ("to the shame of the nakedness of your mother"). [[Jon Levenson]] and [[Baruch Halpern]] suggest that the phrase suggests "David's theft of Saul's wife", and that the verse supports the construction that Ahinoam, the wife of Saul is the same Ahinoam who became David's wife.<ref>[[Jon D. Levenson]] and [[Baruch Halpern]], "The Political Import of David's Marriages," ''[[Journal of Biblical Literature|JBL]]'' 99 [1980] 515.</ref> This event, however, is never described in the Bible, and this particular interpretation has been disputed by Diana V. Edelman, who remarked that, "Such a presumption would require David to have run off with the queen mother while Saul was still on the throne, which seems unlikely."<ref>Edelman, Diana. "Ahinoam (Person)", The Anchor Yale Bible Dictionary. (David Noel Freedman. ed.) New York: Doubleday, 1992, 1:118</ref>

In platonic respects, such as in sacrificial loyalty and zeal for the kingdom, Jonathan's love is seen as surpassing that of romantic or erotic affection,<ref>Matthew Henry{{full citation needed|date=February 2021}}</ref> especially that of the women David had known up until that time. The grammatical and social difficulties are pointed out in respect to 1 Samuel 18:21,<ref>Keil and Delitzsch; and is seen as referring to Merab and Michal: John Gill; T. Bab. Sanhedrin, fol. 19.2.</ref> as well as the marked difference in the Bible between sensual kissing (as in ''[[Song of Songs]]'') and the social kiss of Near Eastern cultures, whether in greeting, or as expression of deep affection between friends and family (as found throughout the Old and New Testaments).<ref name=Gagnon-2001/> The strong emotive language expressed by David towards Jonathan is also argued to be akin to that of platonic expressions in more expressive or pre-urban cultures.<ref>Regan, P. C; Jerry, D; Narvaez, M; Johnson, D. "Public displays of affection among Asian and Latino heterosexual couples". ''Psychological Reports''. 1999; 84:1201–1202</ref>

Orly Keren of the [[Kaye Academic College of Education]] additionally posits that the relationship between Jonathan and David was not without [[enlightened self-interest]] on both sides: Jonathan in obtaining guarantees for his own future and that of his family, and David in creating and maintaining a public image. Keren suggests that David's lament for Jonathan may have been a calculated pose for a people mourning a popular prince.<ref>[http://jot.sagepub.com/content/37/1/3.abstract Keren, Orly. "David and Jonathan: A case of unconditional love?"], ''[[Journal for the Study of the Old Testament]]'' September 2012, vol. 37 no. 13–23, {{doi|10.1177/0309089212455544}}</ref>