Other scholars, however, interpret the love between David and Jonathan as more intimate than friendship.
[1][2] This interpretation views the bonds the men shared as romantic love, regardless of whether or not the relationship was physically consummated. Jonathan and David cared deeply about each other in a way that was arguably more tender and intimate than a platonic friendship.
The relationship between the two men is addressed with the same words and emphasis as loving heterosexual relationships in the Hebrew Testament:
e.g. 'ahavah or אהבה (see
Strong's Concordance with Hebrew and Greek Lexicon, Hebrew word #160;
Gen. 29:20;
2 Sam. 13:15;
Pro. 5:19;
Sgs. 2:4-7;
Sgs. 3:5-10;
Sgs. 5:8) When they are alone together, David confides that he has "found grace in Jonathan's eyes", a phrase normally referring to Romantic or physical attraction. 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, wealth, and traditions for David.
The covenant made between the two men strengthens a romantic rather than political or platonic interpretation of their relationship. At their first meeting, Jonathan strips himself before the youth, handing him his clothing, armor, and weapons, remaining naked before him[
citation needed]. This is when they first make their covenant, not long after their first meeting (
1 Sam. 18:3-4). Each time they reaffirm the covenant, love (though not necessarily sexual in nature) is the only justification provided. Additionally, it should be observed that the covenants and affectionate expressions were made in private, like a personal bond, rather than publicly as would a political bond.
The fact that David refers to Jonathan as "brother" does not necessarily signify a platonic relationship. "Brother" was often used as a term of romantic, even erotic, affection in some ancient Mediterranean societies, and the word "sister" is used many times in the bible to represent a bride or a loved woman. For instance, "brother" is used to indicate long-term homosexual relationships in the
Satyricon (eg. 9, 10, 11, 13, 24, 25, 79, 80, 91, 97, 101, 127, 130, 133), in the poetry of
Catullus (Poem No. 100) and
Martial (ie. 2.4, 7.24, 10.65), and in
Apuleius'
The Golden Ass (8.7). "From the middle of the second millennium B.C.E. ... it became usual for commoner husbands [in parts of the Mediterranean] to call their wives 'sister'" when they were in fact not siblings
[3].
Although David was married, David himself articulates a distinction between his relationship with Jonathan and the bonds he shares with women. David is married to many women, one of whom is Jonathan's sister Michal, but the Bible does not mention David loving Michal (though it is stated that Michal loves David). He explicitly states, on hearing of Jonathan's death, that his love for Jonathan "passes the love of women" (
2 Sam. 1:25-26). Furthermore, social customs in the ancient Mediterranean basin, did not preclude extramarital homoerotic relationships.
The Epic of Gilgamesh, which predates the Books of Samuel, depicts a remarkably similar homoerotic relationship between
Gilgamesh and
Enkidu.
Though sex is never explicitly depicted, much of the Bible's sexual terminology is shrouded in euphemism. Numerous passages allude 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 "confusing the nakedness of his mother" with David; the nakedness of one's parents is a common Biblical sexual allusion (e.g.
Lev. 18:6-19;
Lev. 20:11,
Lev. 20:17-21;
Ezek. 16:36-37;
Ezek 23:10;
Hab. 2:15; etc.)
