431 GOLIATH’S DEATH TESTAMENT JUDAH AND THE OF But if this is true, then the mention of Judah striking the King of Hazor at his greaves in T Jud 3,1 would take on added significance. For like the two cases cited earlier, the striking at the greaves is also a detail unique to T Jud 3 that appears in neither the Chronicles of Yerahmeel nor the Book of Yashar. For although Ch Yerah 36,5 does mention Jacob killing a certain King of Hasor with the arrow, while Yashar 38,5-6 also mentions Jacob slaying a King of Chazar with an arrow, T Jud 3,1, however, departs from both haggadic works by attributing the killing of the King of Hazor to Judah when he struck him at the greaves (knimıdav),˜ thus bringing him down and allowing him to be killed. Since this is apparently another instance where the Testament’s departure from its underlying source material coincides with a detail related to 1 Sam 17, a case can be made that this mention of the greaves may also be an attempt by the author of the Testament to supplement his source material by drawing on 1 Sam 17 in order to forge a rhetorical link with David. To be sure, according to the traditional understanding, the only direct mention of greaves in 1 Sam 17, be it tjxm in the MT or knhmıdev in the ˜ LXX, is in v. 6 28. But if, for the sake of argument, one accepts the possibility that jxm in v. 49 was in fact understood as referring to the one of the greaves as Deem suggests rather than to the forehead, then not only would the correspondence between the relevant details in the two texts become much more direct, it would also have become immediately clear why the author of the Testament would introduce this seemingly puzzling detail about striking at the greaves into his account of Judah’s exploits 29. For T Jud 3,1 would then constitute a direct plot parallel with 1 Sam 17,49, thus making the rhetorical link with David quite obvious. If this is indeed the case, then in portraying Judah as striking at an enemy’s greaves to bring him down, the author of the Testament may have borne indirect witness to a tradition that understands txm in 1 Sam 17,49 as one of the greaves rather than forehead. Thus, instead of T Jud 3,1 offering evidence to support the practice of striking at the greaves in certain combat Testament. As KUGLER, Testaments, 97, notes, for example, in T Jud 11, Judah’s being lured into marriage with the beautiful Bathshua and the subsequent death of his children from that marriage by God’s hand may represent a deliberate attempt to echo David’s adulterous affair with Bathsheba and subsequent death of the son from that affair. Thus, commenting on the mention of the greaves in T Jud 3,1, 28 HOLLANDER and DE JONGE, Testament, 191, writes “cf. 1 Sam 17,6 (Goliath!)”. It should be pointed out that had the author of the Testament simply 29 wanted to craft a rhetorical link to Goliath by referring to one of his combat gear from the list in 1 Sam 17,5-7, it is indeed strange that he would choose the most obscure item from that list.