2Samuel 19
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2Samuel 19:1–24
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David’s Long Return to Jerusalem
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These studies are designed for believers in Jesus Christ only. If you have exercised faith in Christ, then you are
in the right place. If you have not, then you need to heed the words of our Lord, Who said, “For God so loved the
world that He gave His only-begotten [or, uniquely-born] Son, so that every [one] believing [or, trusting] in Him shall
not perish, but shall be have eternal life! For God did not send His Son into the world so that He should judge the
world, but so that the world shall be saved through Him. The one believing [or, trusting] in Him is not judged, but
the one not believing has already been judged, because he has not believed in the Name of the only-begotten [or,
uniquely-born] Son of God.” (John 3:16–18). “I am the Way and the Truth and the Life! No one comes to the
Father except through [or, by means of] Me!” (John 14:6).
Every study of the Word of God ought to be preceded by a naming of your sins to God. This restores you to
fellowship with God (1John 1:8–10). If there are people around, you would name these sins silently. If there is
no one around, then it does not matter if you name them silently or whether you speak aloud.
These exegetical studies are not designed for you to read each and every word. For instance, the Hebrew
exegesis is put into greyish tables, so that if you want to skip over them, that is fine. If you question a translation,
you can always refer back to the appropriate Hebrew tables to sort it all out.
The intent is to make this particular study the most complete and most accurate examination of 2Samuel 19 which
is available in writing. The idea is to make every phrase, verse and passage understandable; and to make
application of all that is studied.
Besides teaching you the doctrinal principles related to this chapter, this commentary is also to help bring this
narrative to life, so that you can understand the various characters, their motivations, and the choices that they
make. Ideally, you will be able to visualize the peoples and armies as they move across the landscape of the Land
of Promise.
J. Vernon McGee: When Absalom died, however, David's heart broke. Why? He was not sure of the young man's
salvation; he was not sure where his son was. Frankly, I believe that David felt his son was not saved, and that
is why he was so stricken with grief.
R. B. Thieme, Jr.: In arrogance, David lost track of the big picture and was disorganized of mind, and preoccupied
with himself.
2Sam. 19:7 (Joab is speaking to David): Now, therefore, go and speak to your soldiers—they will understand your
being so conflicted—however, if you do not speak to them, then I swear by Jehovah that no man will remain with
you this night, and that the evil of having no support among the people will be greater than any other evil which
has come upon you from your youth until now.”
2Sam. 19:19–20 (Shimei is speaking to David): “Do not impute iniquity to me, my lord and please do not
remember the things which your servant said and did when you were leaving Jerusalem. Please do not dwell on
these things. I know what I did was very wrong. I have come to you this day, the first from all the house of
Joseph, to meet my lord, the king.”
2Sam. 19:27b–28 (Mephibosheth is speaking to David): “You, my lord, have been like an angel from God.
Therefore, do what you believe to be right. Wasn’t the house of my father considered for death as rivals of my
lord? Yet you placed me among the people at your dinner table. Therefore, I have no right to beg from you any
additional benefits.”
Kukis (quotes taken from this study): We might have a good president now and again, or some good leaders in
Congress, but there will always be attacks of evil forces, looking to turn and confuse anyone who is willing to return
to their own vomit.
Kukis: Greed is not what you have or don’t have; greed is a mental attitude; greed occurs in the soul.
Kukis: When a politician brands a certain populace as greedy, they simply want to tax that people more than they
do at present. It does not mean they are going to tax them and give that money to you.
2Sam. 19:43f But the men of Judah were more stubborn and severe than the men of Israel.
Outline of Chapter 19:
Introduction
vv. 1–4 David’s Emotional Arrogance
vv. 5–7 Joab Braces David
vv. 8a–e David Speaks to His Troops
vv. 8f–10 Arguments in Northern Israel
vv. 11–15 David Turns the Hearts of the Judæans
vv. 16–23 Shimei ben Gera’s Public Apology to David
vv. 24–30 Mephibosheth Comes to David
vv. 31–39 David and His Wealthy Benefactor Barzillai
vv. 40–43 Unrest Between (Northern) Israel and Judæa
Addendum
Charts, Graphics and Short Doctrines:
Introduction The Principals of 2Samuel 19
Introduction The Prequel of 2Samuel 19
Introduction Prequel to 2Samuel 19 by Bible.org
Introduction The Abbreviated Davidic Timeline
Introduction Alternative Outlines
Introduction Gill’s Synopsis of 2Samuel 19
v. 1 Introductory Points to 2Samuel 19
v. 1 David’s Grief for Absalom
v. 1 Emotional Arrogance
v. 3 David’s Army
v. 4 David’s Failure as King/Joab’s Faithfulness
v. 6 Reversionism and Reverse Process Reversionism
v. 6 Because of Arrogance, David Lacks Appreciation for his Troops
v. 7 Huddle-hands graphic
v. 8 David’s Recovery
v. 8 David’s Recovery Part II
v. 8 Joab’s Part in David’s Recovery
v. 10 Bible.org on Power Changing Hands in the Ancient World
v. 10 Matthew Henry on the Return of the King
v. 11 How David’s Decisions Parallel the Decisions of God
v. 12 Why does northern Israel speak of bringing David back, but Judah does not?
v. 13 Amasa or Joab—who will head David’s army?
v. 13 Assume the opposite; let’s assume that David chose Amasa to replace Joab
v. 16 Map of the Jordan River in Central Israel
v. 17 Now, who is Ziba again?
v. 25 Mephibosheth Bows Before David (graphic) by Paul Hardy
v. 26 Why Ziba Would Deceive King David
v. 27 What happened between Ziba and Mephibosheth
v. 29 Ziba’s Story versus Mephibosheth’s Account
v. 29 Links to the Doctrine of Happiness
v. 30 David’s Marvelous Decision Regarding Mephibosheth and Ziba
v. 32 L. G. Merritt’s Doctrine of Wealth (edited)
v. 36 The Expositor’s Bible Commentary on Barzillai
v. 38 The Doctrine of Barzillai and Chimham
v. 39 Parallel Meetings and Events
v. 41 One Possible Explanation for the Perceived Slight
v. 43 Judah and Israel Talking Past Each Other
Addendum What We Learn from 2Samuel 19
Addendum Josephus’ History of this Time Period
Addendum Edersheim Summarizes 2Samuel 19
Addendum A Complete Translation of 2Samuel 19
Addendum Word Cloud from a Reasonably Literal Paraphrase of 2Samuel 19
Addendum Word Cloud from Exegesis of 2Samuel 19
Psalms Appropriately Exegeted with this Chapter
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Other Chapters of the Bible Appropriately Exegeted with this Chapter
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Many who read and study this chapter are 1st or 2nd generation students of R. B. Thieme, Jr., so that much of
this vocabulary is second nature. One of Bob’s contributions to theology is a fresh vocabulary along with a
number of concepts which are theologically new or reworked, yet still orthodox. Therefore, if you are unfamiliar
with his work, the definitions below will help you to fully understand all that is being said. In addition to this, I
will use a number of other more traditional technical theological terms which will be used and therefore defined
as well.
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Definition of Terms
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Abuse of
Authority
Arrogance
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This is where a person in authority considers himself too smart and too good to consider
the suggestions of his underlings. He automatically reacts negatively to the suggestions
of certain people below him. Or he rejects philosophies and approaches which rejection
has been ingrained in his soul from his early age.
Another form of this is where a person in authority abuses or takes advantage of those
under his authority.
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Addictive
Behavior
Arrogance
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Some sins are naturally addictive—alcohol and drug usage are examples of this. Quite
obviously, a person drinks or takes a particular drug because they like the way it makes
them feel. It titillates their emotions and causes their mind and/or body to feel good. Most
often, it removes them from their circumstances, which they may find difficult. At the
same time, this addictive behavior begins to consume their life.
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Anadiplosis
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An anadiplosis [pronounced An-a-dee-PLOH-sihs] is repeating a word from the end of a
sentence at the beginning of the next sentence.
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Criminal
arrogance
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Criminal arrogance seeks to solve problems by violence and/or by criminal actions. The
modus operandi of a person in criminal arrogance is criminal behavior. Believers are
susceptible to this kind of arrogance just as unbelievers are.
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Emotional
Arrogance
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Emotional arrogance is where you allow your emotions to dominate your life, and you will
set aside truth (in any of the 3 categories) in order to satiate your own emotions. This
doctrine is covered in full below.
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Emotional Revolt
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The emotional revolt of the soul is the condition of the soul when the soul’s self-consciousness makes decisions because it has yielded itself to a strong emotional state.
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Epanadiplosis
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An epanadiplosis [pronounced EHP-an-a-dee-PLOH-sihs], where a word is used at the
beginning and at the end of a sentence, in indicates that this gives a full circle of an event,
from beginning to end.
There is a completeness in this statement, a completeness which
also causes the hearer to pay attention to what has been said.
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Hyperbole
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A figure of speech in which exaggeration is used for emphasis or effect, as in I could
sleep for a year or This book weighs a ton.
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Interlocking
Systems of
Arrogance
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The interlocking systems of arrogance refers to many clusters of sins which have a
tendency to interlock with one another. That is, a believer who goes into interlocking
systems of arrogance through one gate (or entrance), is likely to interlock with another
cluster of sins if he remains out of fellowship. We have simple examples of this in life. A
person might begin to smoke marijuana, which is illegal. Some time later, he may take
other drugs (this is why marijuana is often called a gateway drug). He may also become
involved in anti-authority actions, extreme liberal philosophy and politics, and break more
and greater laws. He may involve himself with a woman with the same weaknesses, and
they become involved in sexual arrogance together (his norms and standards being wiped
out by his changing mores). He enters in the gate of smoking marijuana which makes him
vulnerable to a number of other clusters of sins.
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Laws of Divine
Establishment
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Since the world appears to be made up of mostly unbelievers, God must have some kind
of plan for the unbelievers while they are alive. These are called the laws of divine
establishment, and they are applicable to both believers and unbelievers. These are the
laws which protect the freedom of a nation, and allow for evangelism and for the teaching
of the Word of God. See the Laws of Divine Establishment (HTML) (PDF) (WPD).
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Metonym
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A metonym is where one word stands in for another word (or for several words). The
headline which reads: California Elects Jerry Brown actually means the voters of
California elect Jerry Brown.
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Personal Sense
of Destiny
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A person so in tune with the will of God (by means of knowledge of doctrine), that they
understand their reason for being alive and they execute the plan of God almost as if God
were whispering into their ear what to do (God does not whisper into anyone’s ears
today). This doctrine can be found at Grace Bible Church, Wenstrom , Grace and
Truth Bible Ministries and Robt McLaughlin.
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Rational
Arrogance
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1. Rational arrogance is the vanity of intellectual arrogance, or the elitism of the genius
I.Q. Elitism might be defined for this study as that arrogant consciousness of pride
in belonging to a select or favorite group of people. People with a high I.Q. have a
tendency to look down their noses at those who are less fortunate.
2. Rational arrogance is the vanity of giving precedence to human I.Q. and intellectual
attainment over spiritual I.Q. and momentum from doctrine. The human viewpoint
of life rejects or sets aside divine viewpoint.
3. Rational arrogance generally afflicts those believers in Jesus Christ whose superior
I.Q. or educational background gives them a false sense of elitism or
4. All too often, intellectual arrogance compromises Bible doctrine by attempting to
reconcile those things found in the Word of God with philosophical and scientific
speculation.
5. Because rational or intellectual arrogance is so anthropocentric, it has a tendency
to accept as fact theories and philosophical speculations in the field of rationalism
and empiricism, and make them a part of Christian doctrine.
6. This doctrine is found at the Free Republic Website as gate #9 (points taken from
there) and at Robert McLaughlin’s website.
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Rebound
(Restoration to
fellowship with
God)
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In the New Testament, this is naming your sins to God, so that you are both restored to
temporal fellowship with God and are then filled with the Spirit of God. In the Old
Testament, naming your sins to God would result in a restoration of fellowship and, in
some cases, the empowerment of the Holy Spirit once again (the Holy Spirit was not given
to all Old Testament believers).
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Reverse Process
Reversionism
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Reverse Process Reversionism is the final stage of reversionism where everything that
is worthwhile and valuable in life is rejected; everything that is useless and nonsense is
accepted. Prolonged residence in the cosmic system causes a complete reversal of all
mandates, all priorities, and all norms and standards related to the plan of God. Christian
degeneracy reaches its peak in reverse process reversionism. The believer in reverse
process reversionism cannot be distinguished in any way from an unbeliever, though he
cannot lose his salvation. In reverse process reversionism, degeneracy is defined as
decline from the normal standards of the plan of God. Therefore, the believer retrogresses
into below normal stages of reversionism, and totally reverts from the divine standards
found in the Word of God.
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Reversionism
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A state of being or a set of actions where a person reverts back to a former state, habit,
belief, or practice of sinning. Reversionism is the status of the believer who fails to
execute the plan of God for the Church Age. He returns to his pre-salvation modus
operandi and modus vivendi. This doctrine is covered at the Grace Bible Church website;
at Angel Fire.com; at He-Ekklesia under the 8 Stages of Reversionism; and at the Lake
Erie Bible Church website.
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Sexual
arrogance;
sexual addiction
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This is the point where sexual desire overrides all else in a person’s psyche. It overrides
reason, compassion, protocol. Just as the drug addict might be willing to do nearly
anything for a fix; so the sexually addicted will be willing to do and even risk anything in
order to fulfill their lusts. For the sexual addict, the object of his sexual lust is simply an
object; his sexual lust does not indicate any sort of love is involved; not even like.
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One never knows what will be found in any chapter of the Word of God. When I began this chapter, and even at
the completion of the 3 translations, it seemed like there might not be a lot to discuss. However, as I got further
into it, I became amazed as to how many different doctrinal discussions this chapter stimulates.
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An Introduction to 2Samuel 19
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ntroduction: 2Sam. 19 is about David returned to Jerusalem as king and the interaction with his people as he
returns. We focus on some individuals who David meets on the way back—not necessarily every person that
he met on his return—and we will see how David deals with each person, based on his previous interactions
with this person, and based upon what they have said and done.
Even though the actual arc of this narrative is a week or two, the change in David and his focus is dramatic. He
goes from a low point in reverse process reversionism to being able to interact with his subjects and to make good
decisions regarding them.
All of this takes place in a backdrop of a split between northern and southern Israel. This is a long-term process
which began in the book of Judges and will culminate at the death of Solomon (David’s son and the next king).
We need to know who the people are who populate this chapter. This chapter has a huge cast of characters.
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The Principals of 2Samuel 19
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Characters
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Biographical Material
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King David
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King David has been in exile, leaving Jerusalem voluntarily when Absalom marched into
Jerusalem. David’s army has defeated Absalom’s army, killed Absalom; and this
chapter is about David returning to Jerusalem.
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Joab
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Joab is David’s nephew and his main general and one of the few people who can level
with David. In this chapter, Joab gets David off his crying jag concerning Absalom (who
Joab killed), and Joab will get David back on track as the king of Israel.
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Abishai
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Abishai is one of David’s greatest generals and the brother of Joab. When Shimei
comes to David, Abishai will suggest that he be executed right on the spot.
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Shimei
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When David was leaving Jerusalem, Shimei came out and said a lot of mean things to
David. David could have had Shimei killed then, but he did not. Now that David is
victorious over Absalom, Shimei comes to David, apologizes and essentially throws
himself at David’s mercy.
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Mephibosheth
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Mephibosheth is the lame son of Jonathan, someone who David sought out and treated
very well. David expected Mephibosheth to accompany him when he left Jerusalem,
but Mephibosheth did not. Mephibosheth explains why in this chapter.
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Barzillai
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Barzillai is a very wealthy man who help to feed David’s army. David, in this chapter,
will offer Barzillai a permanent position working for him. Barzillai will decline the offer.
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People
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Often when we find the word people in this and previous chapters, it refers to those who
followed King David out of Jerusalem; and primarily to those in his army. This would
include those who left Jerusalem with him and those who joined up with David later on.
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Israel
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When used in apposition to the people, Israel refers to those who supported Absalom
in the revolution.
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The Men of Israel
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In the latter portion of this chapter, Israel will refer to northern Israel, and they will have
a dispute with the tribe of Judah.
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The Men of Judah
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The people of Judah finally put together a celebration for David, but do not really
include the men of Israel in the planning or in the celebration itself. Only about half of
northern Israel gets there in time to celebrate the king’s return.
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Minor Characters
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Biographical Material
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Absalom
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Absalom is the son who rebelled against David and was killed by Joab in the previous
chapter. David mourns his loss greatly.
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Zadok and Abiathar
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These men are the two priests in Jerusalem, and David sends a message to them to
find out why Judah has not organized some sort of a welcoming celebration on his
behalf.
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Amasa
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Amasa is David’s bastard nephew who headed up Absalom’s army. In David’s
message to Zadok and Abiathar, he offers to make Amasa a general in his army.
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Ziba
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Ziba was Saul’s slave who became quite prosperous at the death of Saul. David
reassigned him back to being the slave for Mephibosheth. In a previous chapter, Ziba
told David that his master, Mephibosheth, remained in Jerusalem to see if he might be
proclaimed king. In that chapter, David assigned all of Mephibosheth’s land to him.
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Chimham
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He appears to be a son of Barzillai, and Barzillai will offer him up to serve David instead
of himself.
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These minor characters are mentioned only incidentally. They have non-speaking roles in this chapter.
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It is important to understand what has gone before.
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The Prequel of 2Samuel 19
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All of this started with David chasing skirt perhaps a decade ago in Jerusalem when his soldiers were in the field
at war. He had gone way to far by committing adultery with a married woman, and then he had her husband
killed.
The prophet Nathan came to David, and got David to come to the point of realizing that what he did was so very
wrong. Once David recognized his own sin, then God put David under a great deal of discipline and pressure,
designed to bring him out of this state of sexual arrogance (which had interlocked with criminal arrogance).
The child that came out of that illicit union died. The great pressure that David found himself under were the
natural results of his failure as a parent, and his sexual arrogance in collecting wives and mistresses. His sons,
which were, for all intents and purposes, wards of the state, grew up without a father to guide them, as a true
father would have done. David could not give them all his time, so they grew up the best they could, being
raised by their mothers.
His son Absalom eventually rebelled against him, setting into motion a play to take David’s power from him.
He drove David out of Jerusalem. David left quickly with a scratch army and, before he had crossed over the
River Jordan, David had set up a system of spies and an intelligence network, so that he could determine which
military moves to make.
Absalom associated himself with Ahithophel, who was a brilliant tactician, and Ahithophel gave Absalom a plan
which would have probably succeeded. However, this plan did not appeal to Absalom’s arrogance. Ahithophel
was going to gather up some shock troops and go right after David, right then and there. He would return to
Jerusalem after defeating David in battle. Ahithophel would have been the star of this plan and not Absalom.
So when Hushai, David’s mole, presented a plan to Absalom, Absalom liked that plan because Absalom was
the star of that plan. Absalom had more hands on in Hushai’s plan than in Ahithophel’s plan, which was another
reason why Absalom liked it. Some people like to manage everything, which pretty much describes Absalom.
Absalom, pretty much on his own, set himself up as the new king of Israel—he did this by himself, never having
done it before, and right under the nose of his overindulgent father. Therefore, Absalom believed that he had
things worked out, as long as he was in charge. When Hushai said, “You need to gather all the people of Israel
and lead them into battle yourself;” Absalom thought that was a good idea. He had never done this before, but
that’s okay, because he had never decided to become king before, and he did pretty well with that. So Absalom
is blindly arrogant. He doesn’t know what he doesn’t know; he does not recognize an upper limit to his abilities.
When it came to the difference between himself and his son Absalom, his son was the newest model. He was
younger and better looking, more progressive and more relatable. Although there was no indication whatsoever
that Absalom had the ability to actually lead his country Israel, apart from being David’s son, he received a fairly
significant backing from the people, many of whom were unhappy with David’s skirt chasing and killing
(information which sure got out into the public by this time).
In the previous chapter, David’s army went up against Absalom’s army and defeated them. Joab killed
Absalom. 2Sam. 18 end with David mourning over his son’s death, which is how this chapter begins.
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Much of this was taken from 2Sam. 18 (HTML) (PDF) (WPD).
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Bible.org presents a rather colorful approach to introducing this chapter, and therefore it is included.
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Prequel to 2Samuel 19 by Bible.org
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David has sinned by committing adultery with Bathsheba and by having her husband killed (by none other than
Joab, a central figure in our text). God has indicted David for his sin through Nathan the prophet, and David has
repented. Nevertheless, there are certain consequences he will have to face. There was the rape of his
daughter Tamar by her half-brother, Amnon. Then there was the murder of Amnon by his half-brother, Absalom.
Absalom fled to Geshur, where he was given sanctuary by his grandfather, Talmai. Through the intervention
and intrigue of Joab, David was pressured into allowing Absalom to return to Jerusalem. In time, Absalom
succeeded in undermining the reign of his father, David, and precipitated a revolution which forced David, his
family, and his supporters to flee to the wilderness. God spared David, gave his army victory over the rebel
forces, and providentially removed Absalom through Joab, who killed Absalom in spite of David's specific orders
not to harm him.
Now, David is about to return to Jerusalem to resume his reign over the nation Israel. To win the favor of the
people (and perhaps to remove a thorn in his own flesh), David removes Joab as commander of his armed
forces, replacing him with Amasa. It looks as though Joab is finished, and yet by the end of our text, it is Amasa
who is finished, killed by Joab. Once again Joab is named as the commander of Israel's armed forces. Who
could have imagined such a thing?
It doesn't stop here, however. David has been forced to flee Jerusalem due to the revolution instigated by
Absalom. While he never abdicated his throne, Absalom acted as king for a few days, until he was defeated
in battle and his life was ended by Joab. David is invited to return to Jerusalem to resume his rule over the
nation Israel. But on the way there is strife between the men of Judah (David's tribe) and the men from the other
tribes in Israel. Somewhere between the Jordan river and Jerusalem, a rebellion is instigated by Sheba, and
the Israelites forsake David as their king, returning to their homes. Through a strange twist of fate (humanly
speaking), Sheba is cornered in an Israelite fortified city. Through the intervention of a wise woman of that city,
Sheba is put to death, the city is delivered, and the division of Israel is reversed. To sum up these events: (1)
David is king; (2) David is not king; (3) David is invited to be king again; (4) David's kingdom is divided; (5)
David's kingdom is united.
On top of all this is an incredible display of gore and violence. This story would most certainly receive an "R"
rating for its violence. Joab "underhandedly" (pardon the pun) runs his sword through Amasa, spilling his
intestines on the path; then the army of David stops to gawk at the sight of this man wallowing in his own blood.
The grand finale is the beheading of Sheba, whose head is then tossed over the wall of the city to Joab and his
army outside.
This fascinating story has all the makings of a movie. But it is not for this reason alone (not even for this reason
primarily) that we should read it carefully. This is inspired religious history; it is history most likely penned by a
prophet, so it is a story with a message for us to hear and to heed. Let us approach our study then with
expectant hearts and minds, ready to hear and to heed what God has to say to each of us through it.
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This timeline is simply a shortened version of the David Timeline (HTML) (PDF), with a few principle events
of David’s life recorded, along with the events of this chapter. Bracketed dates are derived from the Scripture,
based upon author’s original premises.
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The Abbreviated David Timeline
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Fenton-Farrar
(F. L. Smith)
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Bible Truth 4U
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Reese’s
Chronology
Bible
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Scripture
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Narrative
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[1085 b.c.]
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1040 b.c.
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[1055 b.c.]
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Ruth 4:22
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David is born.
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1055 b.c.
(c. 1010 b.c.)
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1010 b.c.
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1025 b.c.
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2Sam. 2:1–4
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David becomes king over Judah (the southern
kingdom). David is 30. 2Sam. 5:4 David was 30
years old when he began to reign. He reigned 40
years.
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1048 b.c.
(c. 1004 b.c.)
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1003 b.c.
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1018 b.c.
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2Sam. 5:1–3
1Chron. 11:1–3
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David becomes king over all Israel. He is still
ruling from Hebron. David is approximately 37
years old, according to Bible Truth 4U.
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1035 b.c.
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1005 b.c.
c. 1016 b.c.
(Klassen)
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2Sam. 11:2–25
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David’s sin with Bathsheba. He has her
husband, Uriah the Hittite, killed in battle.
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1023 b.c.
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992 b.c.
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2Sam. 17:24–18:18
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David’s army defeats Absalom’s army in battle
and Absalom is subsequently killed. Absalom is
approximately 30 years old (Reese). According
to Reese, David would be 63 years old and
according to Fenton-Farrar, he would be 62 years
old.
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1023 b.c.
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2Sam. 18:19–19:8
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David reacts to Absalom’s death.
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1023 b.c.
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2Sam. 19:9–20
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David returns to Jerusalem.
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It is always helpful to see how someone else views the same chapter. This is a fairly difficult chapter, so I will
include material from a number of different commentators.
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Alternative Outlines
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Adam Clarke’s Outline:
I. David continues his lamentation for his son, and the people are greatly discouraged. 2Sam. 19:1–4.
II. Joab reproves and threatens him with the general defection of the people. 2Sam. 19:5–7.
III. David lays aside his mourning, and shows himself to the people, who are thereby encouraged.
2Sam. 19:8.
IV. The tribes take counsel to bring the king back to Jerusalem. 2Sam. 19:9–12.
V. He makes Amasa captain of the host in place of Joab. 2Sam. 19:13.
VI. The king, returning, is met by Judah at Gilgal. 2Sam. 19:14–15.
VII. Shimei comes to meet David, and entreats for his life, which David grants. 2Sam. 19:16–23.
VIII. Mephibosheth also meets him, and shows how he had been slandered by Ziba. 2Sam. 19:24–30.
IX. David is met by Barzillai, and between them there is an affecting interview. 2Sam. 19:31–40.
X. Contention between the men of Judah and the men of Israel, about bringing back the king.
2Sam. 19:41–43.
|
Matthew Henry’s Outline:
I. His return to himself, by the persuasion of Joab (2Sam. 19:1–8).
II. His return to his kingdom from his present banishment.
1. The men of Israel were forward of themselves to bring him back (2Sam. 19:9–10).
2. The men of Judah were dealt with by David's agents to do it (2Sam. 19:11–14) and did it
(2Sam. 19:15).
III. At the king's coming over Jordan, Shimei's treason is pardoned (2Sam. 19:16–23), Mephibosheth's failure
is excused (2Sam. 19:24–30), and Barzillai's kindness is thankfully owned, and recompensed to his son
(2Sam. 19:31–39).
IV. The men of Israel quarrelled with the men of Judah, for not calling them to the ceremony of the king's
restoration, which occasioned a new rebellion, an account of which we have in the next chapter
(2Sam. 19:40–43).
|
Arno Gaebelein outlines 2Sam. 19, The Return of the King
1. The continued grief of the king (2Samuel 19:1-8)
2. The return of the king (2Samuel 19:9-16)
3. Mercy shown to Shimei (2Samuel 19:17-23)
4. Mephibosheth's joy (2Samuel 19:24-30)
5. Barzillai and Chimham (2Samuel 19:31-40)
6. Strife between Judah and Israel (2Samuel 19:41-43)
|
Adam Clarke, Commentary on the Bible; from e-Sword, 2Sam. 19 (chapter comments).
Matthew Henry, Commentary on the Whole Bible; from e-Sword, 2Sam. 19 (chapter comments).
Gaebelein outline is from http://www.studylight.org/com/gab/view.cgi?bk=9&ch=19 accessed January 26, 2014.
|
I used Gill’s summary here, with a great deal of editing.
|
Gill’s Synopsis of 2Samuel 19
|
David had been indulging in too much grief for the death of his son—so much so that he is rebuked by Joab,
and threatened with a revolt of the people from him, if he did not change his conduct, which he accordingly did.
2Sam. 19:1–8
|
At this, the men of Israel were the first that moved for the bringing him back to Jerusalem, and the men of Judah
were solicited to join with them in it. 2Sam. 19:8f–9
|
David, by letter, influences the people of Judah, to organize a celebration for his return. 2Sam. 19:10–15
|
When leaving Jerusalem, Shimei ben Gera had cursed David. In this chapter, Shimei comes to David and asks
his pardon. David forgive him. 2Sam. 19:16–23
|
Mephibosheth, the son of Jonathan, explained why he could not accompany David. As a result, he had half his
land restored to him, which had been given to his servant, Ziba. 2Sam. 19:24–30
|
Barzillai, who had very liberally supplied the king, was allowed to return to his own city, and Chimham his son
was taken under David’s wing. 2Sam. 19:31–39
|
Finally, there is a contention arose between the men of Israel and of Judah about the restoration of the king,
which results in an insurrection, as the next chapter shows. 2Sam. 19:40–43
|
Some additional things ought to be said about this chapter. Most narrative chapters are presented in a linear,
chronological way. The chapters are often filled and defined by many wâw consecutives followed by imperfect
verbs. This is not the case in this chapter. Nor is there a clear divide between topics. Several times in this
chapter it appears that David is crossing over the Jordan River. However, he is going over from the east side
of the river to the west. This requires him only one crossing. David meets and speaks with 3 people. It
appears that there is some overlap in his interaction with Barzillai and with Shimei. However, all or most of his
conversation with Mephibosheth will take place in Jerusalem, where, logically, had to take place after this
chapter is completed and David himself is back in Jerusalem.
|
So for reasons which are not entirely clear, this chapter is put together very differently from most other narrative
chapters. About the only thing which is reasonable is, David’s conversations with 3 men upon exiting Jerusalem
parallel the 3 conversations which he has upon his return to Jerusalem. However, since these conversations
may have taken place east of the Jordan, on the Jordan, west of the Jordan and/or in Jerusalem; we match
them up topically with the previous conversations.
|
Another oddity of this chapter is, there is a much larger cast of characters, which includes 6 characters with
speaking parts; 6 secondary characters; and 3 sets of people.
|
Dr. John Gill, John Gill’s Exposition of the Entire Bible; from e-Sword, 2Sam. 19 (chapter comments) (heavily edited).
|
One of the things which I have noticed in this chapter is, the verse divisions are done quite poorly. Many
translations begin paragraphs in the middle of a verse; and some even begin a passage in the middle of a verse.
On many occasions, the thought of one verse continues into the thought of another—that keeping the verses
separate was not necessarily the best thing to do. These choices will be obvious when looking through the
translations of each verse or set of verses (I have begun to combine verses where one commonly leads into the
next).
The chapter divisions were also problematic in this portion of 2Samuel. What happens in the previous chapter
leads us directly into this chapter; and this chapter bleeds into the next chapter. That is, we cannot consider
2Sam. 19 unless we know what happened in 2Sam. 18 (which is included in the Prelude to this Chapter); and
2Sam. 20 requires us to know the contents of this chapter, in order to fully understand what occurs there.
There is also an oddity in this overall chapter. What appears to be occurring is a celebration and a re-coronation
of David. All of Judah and half of Israel shows up for this (2Sam. 19:40). However, the actual fact that this is a
celebration of the re-coronation of David is nowhere clearly stated in this chapter. The idea that this is a
celebration is logically derived from the material in this chapter.
There is another oddity—David does not appear to seek God’s counsel at any time in this or the next chapter, nor
does he appear to receive any guidance from his priests. He will use his priests, but only to get a message to the
people of Judah. God’s name will be mentioned, but only incidentally. This does not mean that David is acting
totally outside of God’s will. At the beginning of this chapter, he will clearly be outside of God’s will, as he cannot
seem to cope with the death of his son, Absalom. However, afterwards, he makes good decisions regarded the
several people which he speaks to when return to Jerusalem. If you have doctrine in your soul, you do not need
to inquire of God every 15 seconds, “Should I make a left turn or a right turn?”
——————————
David’s Emotional Arrogance
The last verse in the English of 2Sam. 18, is actually the first verse in the Hebrew Bible. In most of the Hebrew
Bibles in 2Sam. 19, the verses are numbered one-off from the numbering in this chapter.
And so is agitated the king and so he goes up
upon the roof-chamber of the gate and so he
weeps. And thus he said in going, “My son
Absalom, my son, my son Absalom! Who
gives my dying, me, instead of you, Absalom,
my son, my son.”
|
2Samuel
18:33
(19:1 in
Hebrew)
|
The king is [clearly] agitated as he goes up to
the roof-chamber over the gate, and he is
weeping. While going up, he said, “My son,
Absalom, my son, my son Absalom! Would
that I had died instead of you, Absalom, my
son, my son!”
|
The king was clearly agitated as he went up to the roof-chamber situated over the gate, and he began to
weep when he could not be seen. As he went up, he kept saying, “Absalom, my son, my son—O that I
might have died in your place, my son Absalom.”
|
When this verse is put together with the verse which follows, it will be clear that they belong together. The chapter
divisions and verse delineations were added long after the text had been written, and this was done more for
convenience than anything else. However, because this was added later, the divisions are not always accurate.
This particular section is a problem; and it will become obvious at the end of this chapter that it should have been
continued, at least partway into the next chapter.
David has just received the news that his army was victorious against Absalom; but also that Absalom died in the
battle. Obviously, King David is very upset over the loss of his son.
Interestingly enough, even though Job initiated the execution of Absalom, it does not appear that David knows
this.
J. Vernon McGee makes this observation: The news of Absalom's death was a real heartbreak to
David. He had a tender love for his son, and he was extremely grieved when the boy died. Why?
There are several reasons. First of all, I do not think that David was sure about the salvation of
Absalom. You will recall that when David's first son by Bathsheba was born, he became very sick, and
David fasted and prayed for him. When David heard that the little boy was dead, he arose, bathed,
went to the house of God to worship, and then was ready for a good dinner. His servants could not
understand his action. He made it very clear to them when he said, "I am going to him some day. He
will not return to me, but it will be a great day when I go to him." He knew where the little fellow was.
When Absalom died, however, David's heart broke. Why? He was not sure of the young man's
salvation; he was not sure where his son was. Frankly, I believe that David felt his son was not saved,
and that is why he was so stricken with grief. Also, even though David was a great king, he was a poor
father; I am sure David realized this. He never quite succeeded in being the father he should have
been, and Absalom was evidence of this failure.
——————————
This verse helps to introduce us to 2Sam. 19.
|
Introductory Points to 2Samuel 19
|
1. David has not fully thought out the logical end to the revolution.
2. The revolution will end with him dead or with Absalom dead. There is no other ending. Even Absalom
would not agree to splitting up the kingdom.
3. Much of this is David’s fault, although Absalom makes these decisions as an adult. David did not
discipline Absalom as a young boy; he did not give Absalom enough direction as a young boy.
4. Therefore, Absalom grew up with great personal arrogance; and with no respect for authority.
5. King David’s only chance to have gotten Absalom was to exercise justice over love after Amnon raped
Tamar; and then after Absalom killed Amnon. David was unable to act in justice, which led to this revolt.
6. There is the added problem that Absalom was probably not saved. This also greatly bothered King David.
7. Joab could have sat David down before he went off to war and explained what had to happen, but he did
not. David may not have been cooperative. Furthermore, my guess is that Joab hoped that David would
sort through the logical end of this revolution on his own.
8. When Joab returns victorious, and David is sobbing and weeping over Absalom; then Joab will have to
sit David down and give him the facts of life and death.
|
Kukis slavishly literal:
|
|
Kukis moderately literal:
|
And so [it] is made known to Joab, “Behold,
the king is weeping; and so he mourns upon
Absalom.”
|
2Samuel
19:1
(19:2 in
Hebrew)
|
[It] was made known to Joab, “Listen, the king
is weeping; in fact, he is mourning over
Absalom.”
|
Kukis not so literal:
|
Then a message was brought Joab: “Listen, the king is weeping; in fact, he is mourning because of the
death of Absalom.”
|
Here is how others have translated this verse:
Ancient texts: Note: I compare the Hebrew text to English translations of the Latin, Syriac and
Greek texts, using the Douay-Rheims translation
; George Lamsa’s translation, and
Sir Lancelot Charles Lee Brenton’s translation as revised and edited by Paul W.
Esposito, respectively. I often update these texts with non-substantive changes
(e.g., you for thou, etc.). I often use the text of the Complete Apostles’ Bible instead
of Brenton’s translation, because it updates the English text.
The Septuagint was the earliest known translation of a book (circa 200 b.c.). Since
this translation was made before the textual criticism had been developed into a
science and because different books appear to be translated by different men, the
Greek translation can sometimes be very uneven.
When there are serious disparities between my translation and Brenton’s (or the
text of the Complete Apostles’ Bible), I look at the Greek text of the Septuagint (the
LXX) to see if a substantive difference actually exists (and I reflect these changes
in the English rendering of the Greek text). I use the Greek LXX with Strong’s
numbers and morphology available for e-sword. The only problem with this
resource (which is a problem for similar resources) is, there is no way to further
explore Greek verbs which are not found in the New Testament. Although I usually
quote the Complete Apostles’ Bible here, I have begun to make changes in the
translation when their translation conflicts with the Greek and note what those
changes are.
The Masoretic text is the Hebrew text with all of the vowels (vowel points) inserted
(the original Hebrew text lacked vowels). We take the Masoretic text to be the text
closest to the original. However, differences between the Masoretic text and the
Greek, Latin and Syriac are worth noting and, once in a great while, represent a
more accurate text possessed by those other ancient translators.
In general, the Latin text is an outstanding translation from the Hebrew text into
Latin and very trustworthy (I say this as a non-Catholic). Unfortunately, I do not
read Latin—apart from some very obvious words—so I am dependent upon the
English translation of the Latin (principally, the Douay-Rheims translation).
Underlined words indicate differences in the text.
Bracketed portions of the Dead Sea Scrolls are words, letters and phrases lost in
the scroll due to various types of damage. Underlined words or phrases are those
in the Dead Sea Scrolls but not in the Masoretic text.
I will only list the translation from the Dead Sea Scrolls if it exists and if it is different
from the Masoretic text.
Ancient texts:
Latin Vulgate And it was told Joab, that the king wept and mourned for his son. It is interesting
that the Catholic Bibles below are off one verse, in accordance with the Hebrew
Bible; but the Latin Vulgate matches up with the commonly accepted verse
numbering. Verses were numbered long after the fact, so chapter and verse
divisions are somewhat arbitrary (which is quite clear when comparing this chapter
to the previous and subsequent chapters).
Masoretic Text (Hebrew) And so [it] is made known to Joab, “Behold, the king is weeping; and so he mourns
upon Absalom.”
Peshitta (Syriac) AND it was told Joab, Behold, the king is weeping and mourning for Absalom.
Septuagint (Greek) And they brought Joab word, saying, Behold, the king weeps and mourns for
Absalom.
Significant differences: The Latin has son instead of Absalom.
Thought-for-thought translations; paraphrases:
Contemporary English V. Someone told Joab, "The king is crying because Absalom is dead."
Easy English Joab speaks to David and David returns to Jerusalem
Someone told Joab, `The king is crying. He is very sad about Absalom.'.
Easy-to-Read Version People told the news to Joab. They told Joab, “Look, the king is crying and very sad
for Absalom.”
New Berkeley Version About 979 b.c.
The information was brought to Joab, “See, the king is weeping and lamenting over
Absalom.”
New Century Version Joab Scolds David
People told Joab, "Look, the king is sad and crying because of Absalom."
New Life Bible Then Joab was told, "See, the king is crying. He is filled with sorrow for Absalom."
New Living Translation Joab Rebukes the King
Word soon reached Joab that the king was weeping and mourning for Absalom.
Verses 19:1-43 are numbered 19:2-44 in Hebrew text.
The Voice
David should never be counted out. Hours before, Absalom has everything going
his way, and David is run out of his kingdom. Smart and fierce, he doesn't spend all
those years hiding from Saul and fighting with little or no resources for nothing.
Although he orders his generals to be merciful to his son Absalom, his forces win
a great victory against the rebel forces, and David's general Joab kills Absalom and
removes a threat to the security of the kingdom.
But David's reaction again is tender; although his son might have killed him if he'd
been given the chance, David laments his death. As king, as father, and as follower
of the Lord, he knows he could have done better; but now it is too late, and all he
can do is mourn the consequences of his past actions.
Joab heard the news that David was weeping and mourning for Absalom, and the
mood shifted from celebration to sorrow, for all the soldiers heard that the king was
grieving for his son. V. 2 is included for context.
Partially literal and partially paraphrased translations:
Beck’s American Translation Joab Corrects David
Joab was told, “The king is weeping and mourning for Absalom.”
New Advent (Knox) Bible Word came back to Joab that the king was in tears, mourning over his son; and the
news of the royal grief went round among the army, so that the victory they had won
that day issued only in lament. V. 2 is included for context.
New American Bible (2002) The king was shaken, and went up to the room over the city gate to weep. He said
as he wept, "My son Absalom! My son, my son Absalom! If only I had died instead
of you, Absalom, my son, my son!"
Joab was told that the king was weeping and mourning for Absalom;... This is
2Sam. 19:1–2 in the Catholic Bible.
New American Bible (2011)
Joab Reproves David.
Joab was told, "The king is weeping and mourning for Absalom,"...
NIRV Someone told Joab, "The king is sobbing over Absalom. He's filled with sadness
because his son has died."
New Jerusalem Bible The king shuddered. He went up to the room over the gate and burst into tears;
and, as he wept, he kept saying, 'Oh, my son Absalom! My son! My son Absalom!
If only I had died instead of you! Oh, Absalom my son, my son!'
Word was brought to Joab, 'The king is weeping and mourning for Absalom.' This
is 2Sam. 19:1–2 in the Catholic Bible.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear The king was agitated, and ascended to the upper-room over the gate weeping. As
he went, he said thus, "My son Absalom! My son, my son Absalom! Who would give
me to die instead of you, Absalom, my son, my son?"
It was told Joab, "The king weeps and mourns here over Absalom."
2Sam. 18:33 is included for context.
Bible in Basic English And word was given to Joab that the king was weeping and sorrowing for Absalom.
The Expanded Bible Joab Scolds David
People told Joab, "Look, the king is ·sad [mourning] and crying ·because of [for]
Absalom."
Ferar-Fenton Bible Then the king trembled, and went up the stairs of the gate,. and wept, You have
gone, my son, Absalom! My son, my son, Absalom! I wish I myself had died instead
of youl Absalom! my son! But it was reported to J’oab, “The king is weeping and
lamenting over Absalom!” I am unsure about this copy of the Ferar-Fenton Bible.
It does not always run true to the other FF version I have. This is 2Sam. 19:1–2 in
the FF Bible.
HCSB It was reported to Joab, "The king is weeping. He's mourning over Absalom."
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Yo'av was told, "The king is weeping, mourning for Avshalom."
exeGeses companion Bible DAVID REBUKED FOR MOURNING
And they tell Yah Ab, and behold,
the sovereign weeps and mourns for Abi Shalom:...
Orthodox Jewish Bible And it was told Yoav, Hinei, HaMelech weepeth and mourneth for Avshalom.
The Scriptures 1998 And it was reported to Yoʼa, “See, the sovereign is weeping and mourning for
Ashalom.”
Literal, almost word-for-word, renderings:
Concordant Literal Version And it is declared to Joab, `Lo, the king is weeping and mourning for Absalom;...
Context Group Version And it was told Joab, Look, the king weeps and mourns for Absalom.
English Standard Version Joab Rebukes David
It was told Joab, "Behold, the king is weeping and mourning for Absalom."
Green’s Literal Translation And it was announced to Joab, Behold, the king is weeping and mourning over
Absalom.
Kretzmann’s Commentary Reinstated in his Royal Power
And it was told Joab, Behold, the king weepeth and mourneth for Absalom. He was
immersed in his immoderate and sinful grief for Absalom, and did not even take
time to greet his victorious army upon its return.
NASB Joab Reproves David's Lament
Then it was told Joab, "Behold, the king [2 Sam 18:5, 14] is weeping and mourns
for Absalom."
Syndein/Thieme {Note: Some time passes now and Joab has arrived in Mahanaim. And, a report is
made to him on the condition of the King.}
{Verses 1-8: David's recovery from Arrogance}
And it was told Joab, "Behold, the king keeps on weeping while he keeps on
mourning/grieving for Absalom. {Note: RBT says this is an abnormal weeping
beyond that which is warranted for a believer. This is emotion dominating the soul
and replacing thought - especially overriding his divine viewpoint (which should
always dominate the emotions). David knew better (see David II Samuel 12:22-24
when his son with Bathsheba had died - at that time, he understood that he would
see the child again). David is now inside interlocking systems of arrogance.}.
Young’s Updated LT And it is declared to Joab, “Lo, the king is weeping and mourning for Absalom.”
The gist of this verse: Joab receives an official report that, after this great victory in war, King David is
weeping over the death of his son Absalom.
2Samuel 19:1a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
nâgad (נָגַד) [pronounced
naw-GAHD]
|
to be made conspicuous, to be
made known, to be expounded,
to be explained, to be declared,
to be informed
|
3rd person masculine
singular, Hophal
imperfect
|
Strong's #5046
BDB #616
|
The Hophal is the passive of the Hiphil (causative stem) and the rarest of the seven stems. There is never a
hint of reflexive in this stem and the agent of the verb is often not given in the immediate context. Most
grammar books call it simply the causative passive stem.
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
Yôwʾâb (יוֹאָב)
[pronounced YOH-awbv]
|
Yah is father and is transliterated
Joab
|
masculine singular
proper noun
|
Strong’s #3097
BDB #222
|
Translation: [It] was made known to Joab,... You will recall that the king held back and waited for news at the
allied city, while Joab led the troops to war against Absalom and his revolutionary troops. The idea was, all the
rebel army had to do was kill one man—David—and the war was over. This worked both ways, although David
does not admit this to himself. If his army kills Absalom, the revolution is over.
Even though there were actual differences in the philosophy and governing of David and his son Absalom, the
entire civil war is based primarily on superficial aspects of Absalom. He is younger, more dynamic and he appears
to be a nicer guy, more concerned with the downtrodden and those having recent problems. He is the man who
seems to care, which is a big factor in U.S. elections.
Application: As an example, the stock market was quite powerful and moved upward throughout 95% of George
Bush’s presidency.
All during that time, I did not hear a single liberal say, “Look, I don’t like Bush, I don’t like his
policies, but I must admit that his presidency is good for country and the business investment, as per the stock
market.” However, when the economy of President Obama is discussed, nearly every time liberals will tout the
upward growth of the stock market as proof of a strong economy. In both cases, the stock market has been
pushed up by factors unrelated to the true economy (during Bush’s presidency, the stock market was fueled, in
part, to a housing bubble, which involved a lot of loans—many of them fraudulent—and a lot of building; under
Obama, the fed is pouring $85 billion per month into the bond market). In both cases, the rising start market is
based upon artificial stimulants.
My point in all of this is, Absalom was not superior to David in a single area except that he was younger and
therefore better looking, having David’s genes. For this, and because of Absalom’s chicanery, Israel was
embroiled in a civil war which will continue to bubble up.
Joab killed Absalom, and sent his troops into retreat. Joab did not pursue them to punish them. With Absalom,
there is no reason for them to fight. Again, the armies were lined up behind two men, and the killing of either man
would end the war.
Then Joab sent two men to report this to David. Now, Joab receives a message while in the field or returning from
this battle. He is going to be quite disturbed over this.
2Samuel 19:1b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
hinnêh (הִנֵּה)
[pronounced hin-NAY]
|
lo, behold, or more freely,
observe, look here, look, listen,
note, take note; pay attention,
get this, check this out
|
interjection,
demonstrative particle
|
Strong’s #2009
(and #518, 2006)
BDB #243
|
This seems to attempt to take others and put them in the place of the person saying this (so that they see the
same thing); or to grab the attention of the reader. From the many times I have seen this word used in a
narrative, I believe that we may update the translation to, he observed [that]. This goes along with the idea that
this word is to cause us to see things from the viewpoint of someone in the narrative.
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
bâkâh (בַּכָה) [pronounced
baw-KAW]
|
weeping [for] (in grief,
humiliation, or joy), weeping
[bitterly], weeping upon, crying
[for], bewailing
|
Qal active participle
|
Strong’s #1058
BDB #113
|
Translation:...“Listen, the king is weeping;... The king has been involved in a revolt by his oldest son remaining,
Absalom, and this revolt has just now been put down. And yet, when David hears that his son has been killed,
he begins weeping. He has gone up to an upper room chamber to be alone, but it is quite obvious that everyone
can hear him crying.
2Samuel 19:1c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâbal (אָבַל) [pronounced
awb-VAHL]
|
to mourn, to act like a mourner,
to go through the motions a
ceremonies of mourning
|
3rd person masculine
singular, Hithpael
imperfect
|
Strong’s #56
BDB #5
|
Generally speaking, the Qal is found in poetry and the Hithpael in prose.
|
ʿal (עַל) [pronounced
ģahl]
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upon, beyond, on, against,
above, over, by, beside
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preposition of relative
proximity
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Strong’s #5921
BDB #752
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ʾĂbîyshâlôwm (אֲבִישָלוֹם)
[pronounced ub-ee-shaw-LOHM]
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my father is peace and is
transliterated Absalom
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masculine singular
proper noun
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Strong’s #53
BDB #5
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An alternate form of this word is ʾAbeshâlôwm (אַבְשָלוֹם) [pronounced ahbe-shaw-LOHM].
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Translation: ...in fact, he is mourning over Absalom.” In the second half of this report, the messenger tells Joab
why David is mourning. He is mourning over the death of his son, Absalom.
One needs to ask, why is David grieving so much here, whereas, back a few chapters, when his infant died,
he got up, cleaned himself up, and went to worship God?
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David’s Grief for Absalom
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1. When Nathan first exposed David to his own sin, the first consequence was the death of his infant son
by Bathsheba, after a desperate illness.
2. David laid on the floor next to his infant child and petitioned God with prayer to let this little guy live.
However, this child died.
3. David then got up, cleaned himself up, and went to worship God, saying, “He will not return to me; I will
go to him.” (referring to his infant son who died).
4. However, here, David is moaning and groaning over the death of his son, Absalom; so much so, that his
army is embarrassed that they participated in a battle that resulted in the death of Absalom.
5. Joab will have to step in and brace David as strongly as David has ever been braced.
6. We would have expected David to be further along spiritually at this point, and yet he has seemed to
retrogress. What is going on?
7. There is a clear difference between David’s relationship with Absalom and his unnamed son. His
unnamed son was less than a year old, had almost no personality, and did not have many recognizable
traits. However, with Absalom, David both knows this young man (although he seems to have an
idealized version of Absalom in his mind) and Absalom looks like a young David. David sees him as his
successor.
8. What David is clearly unable to see is just how wicked Absalom is.
9. There is something more here. It is very possible that Absalom is not a believer in the Revealed God of
Israel. Throughout our history of Absalom, at no time does he express faith in the Revealed God or any
reverence toward Him. In fact, on one occasion, Absalom uses the concept of sacrifices to God to explain
his move to Hebron; which move allows him to foment revolution against David.
10. This would be the greatest loss to David. Not only is Absalom gone, but David will never see this young
man again, as he rejected David’s God.
11. Add to this that David is in emotional arrogance. He sees his grief as far more important than the
direction of the nation over which he is king.
12. Because of his own personal grief and emotion, David is unable to do and say the right thing as king.
13. David has to shake off this little pity party that he is throwing for himself.
14.
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You cannot hold a position of power and authority and spend your time concerned about your own problems.
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Much of this comes from the teaching of R. B. Thieme, Jr.
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For many people, I recognize that a doctrine like this is a bit much. However, as has been discussed in previous
chapters, it is clear that we need a better explanation for David’s actions beyond him simply being out of
fellowship or in reversionism. The full explanation can be found in 2Samuel 11 (HTML) (PDF) (WPD).
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Emotional Arrogance Introduction
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1. Emotional arrogance or the arrogance of emotion is one of the gates of the interlocking systems of
arrogance.
2. The interlocking systems of arrogance refers to many clusters of sins which have a tendency to interlock
with one another. That is, a believer who goes into interlocking systems of arrogance through one gate
(or entrance), is likely to interlock with another cluster of sins if he remains out of fellowship. We have
simple examples of this in life. A person might begin to smoke marijuana, which is illegal. Some time
later, he may take other drugs (this is why marijuana is often called a gateway drug). This is similar to
how the interlocking systems of arrogance works—this person would have never considered taking heroin
or crack or anything like this, but he takes marijuana, and, after a few months or a few years, is ready to
consider taking other drugs. The gateway drug of marijuana interlocks with other systems of drugs, which
also pull the drug-taker into their sphere of influence.
3. Now, the taking of drugs actually is one of the interlocking systems of behavior known as the arrogance
of addictive behavior. Some sins are naturally addictive—alcohol and drug usage are examples of this.
Quite obviously, a person drinks or takes a particular drug because they like the way it makes them feel.
It titillates their emotions and causes their mind and/or body to feel good. Most often, it removes them
from their circumstances, which they may find difficult. At the same time, this addictive behavior begins
to consume their life.
4. Addictive behavior arrogance will often cause a person to become involved in anti-authority actions,
extreme liberal philosophy and politics, and break more and greater laws. He may involve himself with
a woman with the same weaknesses, and they become involved in sexual arrogance together (his norms
and standards being wiped out by his changing mores). He enters in the gate of smoking marijuana
which makes him vulnerable to a number of other clusters of sins.
1) The Bible often speaks of such a person as a dog returning to his vomit. (Prov. 26:11 2Peter 2:22).
He rejects something which is clearly wrong, but, upon entering into one of the arrogance gates,
he returns to this thing which he rejected before, and decides he might want to try it.
2) This principle is found to be true not only when a person is inside the interlocking systems of
arrogance, but when he is in reversionism as well.
5. The whole idea is, once you have entered into one of these arrogance gates, you become vulnerable to
many of the other arrogance gates, which you were not vulnerable to before. This is exactly like the
person who smokes marijuana, and then begins to experiment with other drugs, which such a person
would have never taken before.
6. One of those clusters of sins is known as emotional arrogance (it is also called irrational arrogance).
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Emotional Arrogance
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1. Emotional or irrational arrogance is the antithesis of rational arrogance.
1) Rational arrogance uses human viewpoint and academic theory as the criterion for life instead of
Bible doctrine.
2) Irrational arrogance uses feeling and emotion as the criterion for life instead of Bible doctrine.
2. Normal emotional function responds to the thinking of the precordial frontal lobes of the soul.
1) In the human soul, there exists both male and female parts. The intellect is the male part of the
soul; emotion is the female part of the soul.
2) Emotions are designed, under normal living, to respond to the content of your intellect and to the
standards developed from your thinking. When your standards are met in any field of life, your
emotions respond.
3) Emotion is normal only when under the authority of thought. Just as your volition must be under
human authorities of establishment and under the divine authority of the Word of God, so emotion
is only normal when it is subordinate to thinking.
4) Emotion is a responder and reflector of thinking or lack of thinking in a normal person. Emotion is
the feeling and responding reflexes of the soul.
5) As a system of feeling and response, emotion in itself does not contain any of the following.
(1) Emotion has no ability to reason. The ability to reason is lost if emotion dominates the
(2) Emotion has no capability of thought. Emotion was not designed for thinking, but for
responsive stimulation.
(3) Emotion has no doctrinal content or criteria.
(4) Emotion has no common sense. So if emotion dominates the soul, there is no common
(5) Emotion has no vocabulary as a tool for mental function. To be able to think, you must have
a vocabulary.
3. Emotion is never the criterion for Christian experience. You are not saved or spiritual because you feel
saved or spiritual. Your feelings have absolutely nothing to do with your spiritual status quo. However,
your emotions can respond to your spiritual growth or to doctrines you finally understand, just as your
emotions respond to other things.
4. The criterion for Christianity is two-fold.
1) Positive criterion: Bible doctrine, the systematic theology of reason.
2) Negative criterion: emotion, a system of feeling, which when used as criterion leads to the distortion
of the protocol plan of God.
5. Under the principle of irrational arrogance, emotion becomes a major distraction to the execution of the
protocol plan of God. Preoccupation with self in arrogance enjoys substituting emotional stimulation for
Bible doctrine, therefore forcing doctrine out of your life. This is why people seek guidance in their
decision making from others.
6. Emotion rejects the three R's of operation Z: reception, retention, and recall of doctrine, all of which
require the function of the frontal lobe inside the divine dynasphere.
7. Emotion is not involved in the process of learning doctrine. Emotion benefits from doctrine learned. To
the extent that you get emotional about some doctrinal point, you lose your objectivity and your ability to
actually take in doctrine. When arrogance gives precedence to emotion or how one feels, it results in false
doctrine, rejection of eternal security, drug abuse, and involvement in the phallic
8. Emotional arrogance concludes the following blasphemies.
1) A person is not saved unless he feels saved.
2) A person is not spiritual without an ecstatic experience.
9. Abnormal emotion is the impulsive function related to arrogance. Emotional stress causes the believer
to act on impulse rather than the application of Bible doctrine.
1) The emotion of fear causes flight.
2) The emotion of disgust causes repulsion.
3) The emotion of anger causes violence.
4) Instincts are reflex behavior based on emotion rather than on thought.
10. Therefore, emotions are feeling functions, and they should never become the criterion for
11. Emotional arrogance converts reality into illusion and hallucination, making another giant step in the drive
toward unreality, which explains why so many believers are psychopathic. Therefore, emotional arrogance
always collapses under pressure.
12. Definition and description of emotion.
1) Emotion is defined as a complex, biochemical, physiological process or function concerned with
somatic expression of feeling. Emotion is the basis for thymopathic behavior, disturbance of effects.
2) There are two functions of the emotion.
(1) The conscious sensation of emotions in the soul responding to the intellect.
(2) The effect of emotions on the organic functions of the body. Both of these are misconstrued
in Christianity today.
3) The conscious sensation of emotion in the soul is the mechanism of emotions in the brain. The
effects of emotion on the organic function of the body is a parasympathetic effect of the
transmission of too many or too few motor nerve impulses to the muscles of the body.
4) The prefrontal lobes are the cortical areas associated with thought and decisions. Normal emotions
respond to thought in the prefrontal lobes. In cases where the prefrontal lobes have been removed,
such as a frontal lobotomy, such individuals still have emotional activity. Therefore, you can have
a lot of emotional activity without ever having a thought! Such emotional activity is unstable, coming
and going with extreme rapidity. So while the removal of the prefrontal lobes may eliminate thought,
it does not eliminate emotional activity.
5) Emotion without thought is a disaster to the soul. Such sins as anger, rage, fear, worry, anxiety, and
hatred are classified as emotional activity.
6) Emotion is related to human power and influence, but never to divine power and Bible doctrine.
Emotional arrogance is a denial of divine power available to every Church Age believer. Doctrine
is stored and utilized in the prefrontal lobes, not in the emotions.
13. The cosmic believer has three emotional malfunctions.
1) He makes a god out of his emotions. Phil 3:18-19.
2) His emotions distract him from the protocol plan of God. Rom 16:17-18.
3) His emotions hinder his perception of Bible doctrine. 2Cor 6:11-12.
14. Irrational arrogance makes emotion the criterion for the Christian way of life. Phil 3:18-19, "For many
[cosmic believers] keep walking [modus operandi in cosmic system] concerning whom I have
communicated to you many times and now continue communicating, even though weeping, that they are
enemies of the cross of Christ; whose end is destruction [sin unto death], whose god is his emotions,
whose fame is by means of dishonor, who keeps thinking about earthly things."
1) In any given generation, the "many" or the majority of believers execute this blasphemous,
emotional way of life.
2) The apostle Paul wept because divine power is available to every Church Age believer, yet it is
rarely utilized. Most believers are content to live out their lives in a very conventional, ordinary way
without ever realizing that God has given us greater power than He ever gave to Old Testament
believers, except to a few.
3) How can believers be the enemies of the cross? Because they are grieving the same Holy Spirit
who sustained our Lord on the cross. These believers live in the arrogance complex, their lives
reflecting Satan's modus operandi and policy as the ruler of this world. These cosmic believers live
outside the divine dynasphere in Satan's cosmic system.
4) The outcome of the cross was that our Lord demonstrated that by utilizing the omnipotence of the
Holy Spirit inside the divine dynasphere, you can bear anything in life. There is no suffering, no
disaster, no tragedy, no heartache too great for us to bear. We have the same divine dynasphere
and the same power available as our Lord had.
5) So those who make emotion their criterion and associate emotion with Christianity are the enemies
of the cross. Their arrogance is too subtle for most to see, but it is obvious to those who understand
the great power experiment of the Church Age.
6) Any believer living outside the divine dynasphere is an enemy of the cross. He is a cosmic, carnal
believer, and he will wind up in either moral or immoral degeneracy; both are equally
7) Attaining "fame by dishonor" violates the principle that if God doesn't promote you, you're not
15. Emotional arrogance distracts from the execution of the protocol plan of God. Rom 16:17-18, "Now I urge
you, brethren, be alert for those who are causing dissensions and apostasies contrary to doctrine which
you have learned. For such believers do not obey our Lord Jesus Christ, but their emotions, serving
themselves. And by their smooth and flattering speech they deceive the right lobes of the ignorant [of
Bible doctrine]."
1) Alertness is impossible apart from epistemological rehabilitation and cognition of doctrine.
2) All dissension and apostasy has one root: arrogance.
3) Our Lord set up the pattern and gave the mandates with regard to the great power experiment of
the Church Age. But arrogant believers have rejected the protocol plan of God and the mandates
of our Lord. Arrogance rejects authority.
16. Emotional arrogance hinders the believer from epistemological rehabilitation and cognition of Bible
doctrine. 2Cor 6:11-12 "O you Corinthians, our mouth has been opened face to face with you; our [Paul,
Apollos, Timothy] right lobes have been enlarged [by Bible doctrine]. Therefore, you have not been
hindered by us, but you have been hindered by your own emotions."
1) The Corinthians were generally bright with high human I.Q.s. But the issue is spiritual I.Q., living
in the divine dynasphere, learning from the teaching of God the Holy Spirit.
2) The enlargement of the right lobes refers to the studying and teaching of the doctrinal
3) It was not lack of good Bible teaching that hindered the Corinthian believers from executing the
protocol plan of God. They were hindered by their own emotional arrogance.
17. Characteristics of emotional arrogance.
1) Emotional arrogance is vulnerable to flattery, because flattery encourages unreality about
2) Emotional arrogance encourages fear because emotion cannot think under pressure. Courage is
thinking under pressure.
3) Emotional arrogance produces personality disturbances, called psycho-neurotic disorders.
Psycho-neurotic personalities use arrogance to try to deal with stress, but instead of solving stress,
they manufacture anxiety, piling more pressure on their life. Emotional arrogance cannot handle
anxiety. Phobic, depressive, obsessive, and compulsive reactions result from emotional arrogance.
4) Emotion has no vocabulary, no ability to think, and no problem solving capabilities.
5) The guilt complex causes pressure, for it is an emotion which is much stronger than doctrine in you.
6) One way of allowing your emotions to dominate is through drug addiction. Drugs are a stimulus to
the emotional pattern, wiping out the thinking pattern. In this euphoric state, you cannot cope with
life.
7) The modern tongues movement is the expression of emotions dominating the soul. Emotional
arrogance is the function of demon possession among unbelievers and demon influence among
both believers and unbelievers.
18. Decisions made by emotional arrogance are generally wrong decisions from a position of weakness. In
the formative years, emotions dominate the soul, so you should never marry your first
19. Knowledge of doctrine is the environment for thinking, not emotion or ecstatics. Emotion has no rationale
for application to the stresses of life. Emotional arrogance uses illusion, hallucination, and fantasizing to
cope with stress.
20. The cure for emotional arrogance is discipline and authority resulting in enforced humility. One of the
greatest things that can happen to anyone is to be born into a family where the parents are very strict and
enforce discipline and force you to respect them. In this way, even if you have a tendency toward
arrogance, your parents keep you related to reality under enforced humility. In the local church, this
enforced humility comes from discipline under the pastor.
21. Emotional arrogance not only eliminates rational thinking in the soul, but produces arrogant preoccupation
with the insignificant. Arrogant preoccupation with the insignificant not only destroys any true scale of
values in life, but develops an arrogant self-centeredness which destroys capacity for life, love and
happiness.
22. Details of life are the means of living, but they are neither the motivation nor the capacity for living.
Thought is motivation for life. Arrogance always wants more and bigger details of life to the exclusion of
reality; then your happiness comes to depend on these. But the details of life are the means of living, not
the means for capacity for life or happiness. When you are motivated for living because of such details
as transportation, food, shelter, recognition, and fame, you have used arrogance to eliminate capacity for
life, love and happiness. Without capacity of thought, details will make you miserable. Again, knowledge
is the environment for thinking - not emotion.
23. Doctrine is the environment for decisions, not emotion.
24. Emotions are wonderful when they are the result of thinking; that's what emotions are for. They are the
nerve extensions of thought in the soul. Therefore, emotions are designed to enjoy life.
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Much of this doctrine came from a post in Free Republic. Accessed January 18, 2014. It has been edited and modified.
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Joab is a realist, and there are times in government where there is no time for self-pity (actually, in life, there is
really no time for self-pity). What David is doing here could destroy his own leadership and authority, which would
in turn destroy the country. All Israel could be consumed in revolution. There is clearly strife between those who
backed David and those who backed Absalom; and there is also strife between the northern and southern sections
of Israel. There will be another revolution which breaks out in the next chapter. Therefore, David has to get his
act together, which requires him to be operating on divine viewpoint.
All of this is going on because David is still an emotional mess. He entered into interlocking systems of arrogance
through the sexual arrogance gate, and this has interlocked with criminality arrogance. Those who have
opposed David are in authority arrogance, political arrogance, or the feet-of-clay syndrom arrogance.
Therefore, all of this is one big mess which needs to be cleared up, and David has to be a leader extraordinare
in order for him to pull the country together.
Application: Presidents do face personal problems when leading the United States. A great president has to put
these problems aside, because what he is doing in leading the nation is much greater in importance. A great
president needs to have the right kinds of voices speaking to him. David has Nathan the prophet and Joab the
general. These men can say nearly anything to David and he will listen to them. He may not like what they have
to say, but he will still listen and take what they say seriously.
Application: Most people do not have a clue about having authority. They think authority means, they can tell
everyone else what to do, and then sit back and watch them do it. David, if he gets this wrong—and he is heading
in that direction—could cause strife and disruption in his country for the next few hundred years. Authority means
responsibility and authority means being able to put your own agenda aside for a bigger purpose.
Application: We have in office right now the worst president of my lifetime (President Obama; I write this in 2014).
Nothing which he has done has worked, and he ought to know this. Everything which he has done has had dire
consequences for literally millions of people. However, he has a point of view, and he is unable to recognize that
his approach to things is not working. There is no one who can come to him, like Nathan or like Joab, and say,
“Sir, you have it all wrong. This is how you are affecting the nation. And nearly every time you speak, you drive
a wedge further and further in between the people of this country.”
Application: However, so that you do not misunderstand this—getting the right person in office is not the key.
We have a country where the population is confused and completely out of step with God’s plan, including
believers in Jesus Christ. Over half the people in the United States want things to be accepted in this land which
go against the laws of divine establishment (gay marriage, marijuana use), which things will not only act as a
cancer in our nation, but be used to attack Christianity. It is the thinking of this nation which is out-of-synch with
God’s plan, and this is why we have a lousy president.
Application: We have a government which is spiraling out of control, a Congress which is unwilling to do anything
to fix anything, but they are very willing to spend money; and we had a presidential candidate in 2012 who was
the perfect candidate for this mess: Mitt Romney. He had dealt successfully with large organizations with many
moving parts; and he knew how to deal with huge budgets. The 2012 election should not have been close. The
problem is, our public is confused about the most basic issues, and they are confused because they do not have
any truth in their souls (not establishment truth and not Bible doctrine truth). There are a huge number of people
who vote Democrat because this means that they might not have to ever work again; that the Democrats will find
new ways to funnel money to them without them having to go to the trouble of getting a job. That is completely
divorced from truth and integrity.
Application: As I have mentioned in previous applications, I am not looking to get another hundred people to vote
Republican. What I would like to see is the Word of God taught carefully, word-by-word, verse-by-verse in as
many churches as possible. This will turn our country around.
Application: Also, so that there is no misunderstanding, we will never come to a point where America is fixed.
We might have a good president now and again, or some good leaders in Congress, but there will always be
attacks of evil forces, looking to turn and confuse anyone who is willing to return to their own vomit.
To the reader: Do not worry; not every verse will require this much explanation. This sets us up for David’s exit
from the interlocking systems of arrogance leaving through the emotional arrogance gate.
——————————
And so is the deliverance in the day the that
to mourning to all the people for they heard
in the day the that, so say, “Has grieved the
king upon his son.”
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2Samuel
19:2
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The victory in that day became mourning to all
the people because they [lit., the people] heard
in that day, [the message which] said, “The
king is grieving because of [the death of] his
son.”
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Consequently, the victory that day was turned to mourning for David’s supporters because they heard that
the king was grieving because of his son’s death.
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Here is how others have translated this verse:
Ancient texts:
Latin Vulgate And the victory that day was turned into mourning unto all the people: for the people
heard say that day: The king grieveth for his son.
Masoretic Text (Hebrew) And so is the deliverance in the day the that to mourning to all the people for they
heard in the day the that, so say, “Has grieved the king upon his son.”
Peshitta (Syriac) And there was mourning that day among all the people; for the people heard that
day how the king was grieved for his son.
Septuagint (Greek) And the victory was turned that day into mourning to all the people, for the people
heard it said that day, The king grieves after his son.
Significant differences: the Syriac is missing the word victory, deliverance.
Thought-for-thought translations; paraphrases:
Contemporary English V. David's army found out he was crying because his son had died, and their day of
victory suddenly turned into a day of sadness.
Easy English David's army had won the battle that day. But then they heard that David was very
sad about his son. So, it became a sad day for the army too.
Easy-to-Read Version {David’s army} had won the battle that day. But the joy of victory had turned to
sadness for all the people. It was a very sad day because the people heard, “The
king is very sad for his son.”
The Message The day's victory turned into a day of mourning as word passed through the army,
"David is grieving over his son."
New Century Version David's army had won the battle that day. But it became a very sad day for all the
people, because they heard that the king was very sad for his son.
New Life Bible So the happiness of winning the battle that day was changed to sorrow for all the
people. For they heard that day, "The king is filled with sorrow for his son."
New Living Translation As all the people heard of the king's deep grief for his son, the joy of that day's
victory was turned into deep sadness.
Partially literal and partially paraphrased translations:
American English Bible Then a message was sent to JoAb that the king was crying and mourning over
AbSalom rather than celebrating a victory, and that his people had gone into
mourning, because they heard that the king was [disturbed over the death of] his
son. V. 1 is included for context. .
NIRV The army had won a great battle that day. But their joy turned into sadness. That's
because someone had told the troops, "The king is filled with sorrow because his
son is dead."
New Jerusalem Bible And for the entire army that day, victory was turned to mourning, the troops having
learnt that the king was grieving for his son.
New Simplified Bible David’s army found out he was crying because his son died. Suddenly their day of
victory turned into a day of sadness.
Revised English Bible Joab was told that the king was weeping and mourning for Absalom, and that day’s
victory was turned for the whole army into mourning, because the troops heard how
the king grieved for his son; they stole into the city like men ashamed to show their
faces after fleeing from a battle. Vv. 1 & 3 are included for context.
Today’s NIV And for the whole army the victory that day was turned into mourning, because on
that day the troops heard it said, "The king is grieving for his son."
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear The salvation that day was mourned by all the people. For the people heard it said
that day, "The king grieves for his son."
Bible in Basic English And the salvation of that day was changed to sorrow for all the people: for it was
said to the people, The king is in bitter grief for his son.
The Expanded Bible David's army had won the battle that day. But ·it became a very sad day for all the
people [Lthe victory that day turned to mourning], because they heard that the king
was ·very sad [grieving] for his son.
Ferar-Fenton Bible Consequently to ·· day's victory will become a sorrow to all the army? for the army
will hear it said now that the king laments it, because of his son,...
NET Bible® So the victory of that day was turned to mourning as far as all the people were
concerned. For the people heard on that day, "The king is grieved over his son."
When it comes to making an actual material change to the text, the NET Bible® is
pretty good about indicating this. Since most of these corrections will be clear in the
more literal translations below and within the Hebrew exegesis itself, I will not
continue to list every NET Bible® footnote.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Thus the victory that day was turned into mourning for all the people, for the people
heard it said that day that the king was grieving for his son;...
exeGeses companion Bible ...and the salvation that day
becomes mourning to all the people:
for that day the people hear say
that the sovereign writhes for his son:...
Orthodox Jewish Bible And the teshu'ah (salvation, deliverance) on that day was turned into evel
(mourning) unto kol HaAm; for the people heard say that day how HaMelech was
grieved for bno.
Literal, almost word-for-word, renderings:
Emphasized Bible So the victory, on that day, was turned into mourning, with all the people,—for the
people heard, on that day, saying, The king is distressed for his son.
English Standard Version So the victory that day was turned into mourning for all the people, for the people
heard that day, "The king is grieving for his son."
Green’s Literal Translation And the deliverance on that day became mourning to all the people, for the people
had heard on that day, saying, The king is grieving for his son.
Kretzmann’s Commentary And the victory, the deliverance or salvation from the hands of the murderous rebels
under the leadership of Absalom, was turned into mourning unto all the people; for
the people heard say that day how the king was grieved for his son. But while they
respected his fatherly grief and, in a measure, shared his sorrow, they were
gradually filled with dissatisfaction over the fact that the king did not seem to have
one word of cheer or appreciation for them.
New RSV So the victory that day was turned into mourning for all the troops; for the troops
heard that day, `The king is grieving for his son.'
Syndein/Thieme {Low Morale of the People}
Consequently, the victory on that day was turned into mourning for the entire army.
{Note: The army did not celebrate their great victory. The entire army now was
under 'a guilt complex' and self pity. They risked their lives, friends had died, and
now were infected with guilt and self-pity.} Because on that day, the army heard it
said that the king was grieving for his son.
Webster’s Bible Translation And the victory that day was [turned] into mourning to all the people: for the people
heard it said that day how the king was grieved for his son.
The gist of this verse: Whereas the people of Israel should have been celebrating, they instead had
become sad, as they knew the king was mourning for his son, who led the failed
revolution against him.
2Samuel 19:2a
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Hebrew/Pronunciation
|
Common English Meanings
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Notes/Morphology
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BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
hâyâh (הָיָה) [pronounced
haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person feminine
singular, Qal imperfect
|
Strong's #1961
BDB #224
|
teshûwʿâh (תְּשוּעָה)
[pronounced te-shoo-ĢAW]
|
deliverance, salvation
|
feminine singular noun
with the definite article
|
Strong’s #8668
BDB #448
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
yôwm (יוֹם) [pronounced
yohm]
|
day; time; today (with a definite
article)
|
masculine singular noun
with the definite article
|
Strong’s #3117
BDB #398
|
hûwʾ (הוּא) [pronounced
hoo]
|
that, this
|
masculine singular,
demonstrative pronoun
(with the definite article)
|
Strong’s #1931
BDB #214
|
The bêyth preposition, yôwm and hûw (with definite articles) mean in that day, on that day, in [on] the same day.
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
ʾêbel (אֵבֶל) [pronounced
AY-behl]
|
mourning [for the dead]; the rites
of mourning; mourning clothing;
a period of mourning
|
masculine singular noun
with the definite article
|
Strong’s #60
BDB #5
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
kôl (כֹּל) [pronounced
kohl]
|
the whole, all of, the entirety of,
all; can also be rendered any of
|
masculine singular
construct followed by a
definite article
|
Strong’s #3605
BDB #481
|
ʿam (עַם) [pronounced
ģahm]
|
people; race, tribe; family,
relatives; citizens, common
people; companions, servants;
entire human race; herd [of
animals]
|
masculine singular
collective noun with the
definite article
|
Strong’s #5971
BDB #766
|
Translation: The victory in that day became mourning to all the people... The people who supported David were
victorious over Absalom, his revolutionary son. There should have been great excitement and great celebration.
However, the people were sad instead, as if in a period of mourning.
2Samuel 19:2b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
shâmaʿ (שָמַע)
[pronounced shaw-MAHĢ]
|
to listen [intently], to hear, to
listen and obey, [or, and act
upon, give heed to, take note of],
to hearken to, to be attentive to,
to listen and be cognizant of
|
3rd person masculine
singular, Qal perfect
|
Strong's #8085
BDB #1033
|
ʿam (עַם) [pronounced
ģahm]
|
people; race, tribe; family,
relatives; citizens, common
people; companions, servants;
entire human race; herd [of
animals]
|
masculine singular
collective noun with the
definite article
|
Strong’s #5971
BDB #766
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
yôwm (יוֹם) [pronounced
yohm]
|
day; time; today (with a definite
article)
|
masculine singular noun
with the definite article
|
Strong’s #3117
BDB #398
|
hûwʾ (הוּא) [pronounced
hoo]
|
that, this
|
masculine singular,
demonstrative pronoun
(with the definite article)
|
Strong’s #1931
BDB #214
|
The bêyth preposition, yôwm and hûw (with definite articles) mean in that day, on that day, in [on] the same day.
|
Translation: ...because they [lit., the people] heard in that day,... There was a message which was spread
around, and it is unclear whether a messenger announced this, or if Joab told his military heads and they passed
the word on down. Or, this could have been simply rumored about, in explanation as to why King David was not
out in front of them praising them and their fearlessness.
2Samuel 19:2c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to answer
|
Qal infinitive construct
|
Strong’s #559
BDB #55
|
ʿâtsab (עָצַב) [pronounced
ģaw-TSAHBV]
|
to be pained [in pain], to be hurt,
to be grieved, to be afflicted
|
3rd person masculine
singular, Niphal perfect
|
Strong’s #6087
BDB #780
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
ʿal (עַל) [pronounced
ģahl]
|
upon, beyond, on, against,
above, over, by, beside
|
preposition of relative
proximity
|
Strong’s #5921
BDB #752
|
bên (בֵּן) [pronounced
bane]
|
son, descendant
|
masculine singular noun
with the 3rd person
masculine singular suffix
|
Strong’s #1121
BDB #119
|
Translation:...[the message which] said, “The king is grieving because of [the death of] his son.” The message
was the David was grieving the loss of his son. This is actually quite sad, because Absalom brought this on
himself. He would have been in line to become king, but he was not willing to wait. So he rebelled against his
father, which meant either he or his father would die.
David should have been a realist, given the circumstances, but he was heartbroken over his son. And yet, there
was no other possible outcome. In that day, a revolution was not over until either the king or the revolutionary
leader was dead. There could have been no other outcome that left David alive and the king over all Israel.
So, his army returns to him, pumped up and excited over their victory, looking forward to a good meal, perhaps
some wine and some celebration. And they would have expected their king to be there with them, thanking them,
giving them words of appreciation. Yet, when they come to Mahanaim, David is in an upstairs room crying about
his son, the revolutionist.
Peter Pett: For David's grieving had become common knowledge with the result that those who had
naturally wanted to celebrate the great victory did not do so lest they upset the king. Instead they
themselves began to feel one with his grief. It was adversely affecting the whole of the army who had
fought so expertly for David.
Guzik: There is such a thing as excessive mourning - mourning that is basically rooted in unbelief and
self indulgence. In 1Thessalonians 4:13, Paul warned Christians: I do not want you to be ignorant,
brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope.
Some Christians sorrow at times in death or tragedy like those who have no hope in God and this is
wrong to do.
Unfortunately, in this case, David might be sorrowing as one who has no hope, as it is very possible that Absalom
never believed in the God of David.
It should be noted that the mental attitude and the actions of a leader have an effect upon those under him. When
the press has as much power as they do (particularly in previous decades), if they have a general attitude, then
this is also picked up and reflected by the people.
——————————
And go by stealth the people in the day the
that to go in the city as which go by stealth
the people the shamed ones to retreat in the
war.
|
2Samuel
19:3
|
The people went secretly in that day to go into
the city, the people went secretly like [they are]
ashamed [as if] retreating in war.
|
Those in David’s army went secretly that day into Mahanaim, as if they were the ones retreating in war.
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate And the people shunned the going into the city that day as a people would do that
hath turned their backs, and fled away from the battle.
Masoretic Text (Hebrew) And go by stealth the people in the day the that to go in the city as which go by
stealth the people the shamed ones to retreat in the war.
Peshitta (Syriac) And the people concealed themselves as they entered into the city that day, as
people who are ashamed steal away when they flee from battle.
Septuagint (Greek) And the people stole away that day to go into the city, as people steal away when
they are ashamed as they flee in the battle.
Significant differences: The word shunned found in the Latin does not sound right.
Thought-for-thought translations; paraphrases:
Common English Bible So that day the troops crept back into the city like soldiers creep back ashamed
after they've fled from battle.
Contemporary English V. The troops were sneaking into Mahanaim, just as if they had run away from a battle
and were ashamed.
Easy English The men returned to the city quietly that day. They behaved like men who had run
away from a battle. They were as quiet as men who felt ashamed.
Good News Bible (TEV) They went back into the city quietly, like soldiers who are ashamed because they
are running away from battle.
The Message The army straggled back to the city that day demoralized, dragging their tails.
New Berkeley Version The troops re-entered the city furtively that day, like people stealing away, who have
been shamed by being routed in battle.
New Century Version The people came into the city quietly that day. They were like an army that had
been defeated in battle and had run away.
New Life Bible So the people were quiet as they went in secret into the city that day. They acted
like people who are ashamed when they run away from a battle.
New Living Translation They crept back into the town that day as though they were ashamed and had
deserted in battle.
The Voice They crept back to the city as though they had lost the battle rather than saved the
kingdom.
Partially literal and partially paraphrased translations:
American English Bible And the people had just melted away into the city like men who were running from
a battle.
Christian Community Bible The people quietly entered the city that day, like those fleeing from battle in shame.
New Advent (Knox) Bible They would not even return that day to the city, feeling such shame as a broken and
routed army feels;...
New American Bible (2011) The soldiers stole into the city that day like men shamed by flight in battle.
NIRV The men came quietly into the city that day. They were like fighting men who are
ashamed because they've run away from a battle.
New Jerusalem Bible And that day the troops came furtively back into town, like troops creeping
shamefacedly away when deserting in battle.
New Simplified Bible The troops returned to Mahanaim without celebration. It was as if they ran away
from battle and were ashamed.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear The people stole into the city that day, coming as people stealing in, embarrassed
to flee in war.
Bible in Basic English And the people made their way back to the town quietly and secretly, as those who
are shamed go secretly when they go in flight from the war.
The Expanded Bible The ·people [men; soldiers] ·came into the city quietly [Lstole/crept into the city] that
day. They were like an army that had been ·defeated in battle and had run away
[Lshamed for fleeing in battle].
Ferar-Fenton Bible ...and the forces will have to skulk into the city to-day, like an army skulks in when
it is ashamed by flying from battle;...
HCSB So they returned to the city quietly that day like people come in when they are
humiliated after fleeing in battle.
NET Bible® That day the people stole away to go to the city the way people who are
embarrassed steal away in fleeing from battle.
New Heart English Bible The people sneaked into the city that day, as people who are ashamed steal away
when they flee in battle.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible ...so that the people entered the city furtively that day, the way that people who are
ashamed creep away when fleeing a battlefield.
Orthodox Jewish Bible And the people stole that day into the Ir [Machanayim] as people being ashamed
steal in when they flee in milchamah.
Literal, almost word-for-word, renderings:
The Amplified Bible The people slipped into the city stealthily that day as humiliated people steal away
when they flee in battle.
A Conservative Version And the people slipped away that day into the city, as people who are ashamed
sneak away when they flee in battle.
English Standard Version And the people stole into the city that day as people steal in who are ashamed when
they flee in battle.
Kretzmann’s Commentary And the people, the soldiers of the army, infected with the gloom which hung over
the entire city and its vicinity, gat them by stealth that day into the city, instead of
entering in military order and with shouts of victory, they stole away in small groups
and crept into the city as unobtrusively as possible, as people being ashamed steal
away when they flee in battle, like disgraced fugitives who find it impossible to face
their friends and relatives.
New RSV The troops stole into the city that day as soldiers steal in who are ashamed when
they flee in battle.
Syndein/Thieme {Military is Snubbed (Always seems to be the way)}
Consequently on that day {of victory over a much larger army} the army returned
to the city by stealth . . . like an army that has been disgraced sneaks back when
they have 'fled in panic' in battle. {Note: This day would be celebrated in the future.
But on this day, because of David's emotional arrogance, his army was denied a
great victory greeting in the city. They had to sneak back in like they were cowards
and ran from the battle. Seems that an arrogant population always forgets the men
who risked all to protect them and their freedoms just as soon as the immediate
danger is over.}.
World English Bible The people got them by stealth that day into the city, as people who are ashamed
steal away when they flee in battle.
Young’s Updated LT And the people steal away, on that day, to go in to the city, as the people steal
away, who are ashamed, in their fleeing in battle.
The gist of this verse: Instead of the men marching as victors into the city of Mahanaim, they quietly enter
into the city, as if they had retreated or deserted in battle.
2Samuel 19:3a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
gânab (גָּנַב) [pronounced
gaw-NAHBV]
|
to go [do something] by stealth;
to steal away
|
3rd person masculine
singular, Hithpael
imperfect
|
Strong’s #1589
BDB #170
|
ʿam (עַם) [pronounced
ģahm]
|
people; race, tribe; family,
relatives; citizens, common
people; companions, servants;
entire human race; herd [of
animals]
|
masculine singular
collective noun with the
definite article
|
Strong’s #5971
BDB #766
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
yôwm (יוֹם) [pronounced
yohm]
|
day; time; today (with a definite
article)
|
masculine singular noun
with the definite article
|
Strong’s #3117
BDB #398
|
hûwʾ (הוּא) [pronounced
hoo]
|
that, this
|
masculine singular,
demonstrative pronoun
(with the definite article)
|
Strong’s #1931
BDB #214
|
The bêyth preposition, yôwm and hûw (with definite articles) mean in that day, on that day, in [on] the same day.
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
bôwʾ (בּוֹא) [pronounced
boh]
|
to come in, to come, to go in, to
go, to enter, to advance
|
Qal infinitive construct
|
Strong’s #935
BDB #97
|
ʿîyr (עִיר) [pronounced
ģeer]
|
encampment, city, town
|
feminine singular noun
with the definite article
|
Strong's #5892
BDB #746
|
Translation: The people went secretly in that day to go into the city,... Those who supported David were behaving
as if they had been the ones who were defeated in war. They returned secretly or stealthily to Mahanaim, which
is their home base. A victorious army ought to be returning in formation with shouts of comradery and trumpets
playing. Instead, they sneak back into the city, as if they have done something wrong.
The city suggests that this was a return to one, particular city. The soldiers did not all return to their individual
hometowns.
Matthew Henry: What a damp and disappointment it was to David’s army to find the king in tears for
Absalom's death, which they construed as a token of displeasure against them for what they had
done, whereas they expected him to have met them with joy and thanks for their good services.
The Pulpit Commentary: Naturally, the people...were pained at this seeming ingratitude to them for
their brave exertions in his behalf, and at what they must have regarded as indifference to the welfare
of the nation.
2Samuel 19:3b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
kaph or ke (כְּ)
[pronounced ke]
|
like, as, according to; about,
approximately
|
preposition
|
No Strong’s #
BDB #453
|
ʾăsher (אֲֹשֶר)
[pronounced ash-ER]
|
that, which, when, who, whom
|
relative pronoun
|
Strong's #834
BDB #81
|
Together, kaʾăsher (כַּאֲשֶר) [pronounced kah-uh-SHER] means as which, as one who, as, like as, as just;
because; according to what manner, in a manner as. Back in 1Sam. 12:8, I rendered this for example.
|
gânab (גָּנַב) [pronounced
gaw-NAHBV]
|
to go [do something] by stealth;
to steal away
|
3rd person masculine
singular, Hithpael
imperfect
|
Strong’s #1589
BDB #170
|
ʿam (עַם) [pronounced
ģahm]
|
people; race, tribe; family,
relatives; citizens, common
people; companions, servants;
entire human race; herd [of
animals]
|
masculine singular
collective noun with the
definite article
|
Strong’s #5971
BDB #766
|
kâlam (כָלַם) [pronounced
kaw-LAHM]
|
those being ashamed, those
being put to shame, disgraced
ones
|
masculine plural, Niphal
participle
|
Strong's #3637
BDB #483
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
nûwç (נוּס) [pronounced
noose]
|
to flee, to flee from, to escape, to
depart, to retreat, to hasten
quickly [away]
|
Qal infinitive construct
with the 3rd person
masculine plural suffix
|
Strong's #5127
BDB #630
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
milechâmâh (מִלְחָמָה)
[pronounced mil-khaw-MAW]
|
battle, war, fight, fighting; victory;
fortune of war
|
feminine singular noun
with the definite article
|
Strong’s #4421
BDB #536
|
Translation: ...the people went secretly like [they are] ashamed [as if] retreating in war. They returned to
Mahanaim as if they had been defeated in war, as if they had been shamed, and they were retreating from war.
And these are the victors. What David did and said made them feel great shame and disappointment.
John Gill: [The soldiers] did not march into it in companies, in a public and triumphant manner, as
conquerors used to do; but entered in a private manner, one by one, or a very few together, not caring
to be seen or known, least of all by the king...as if they had been conquered, and...had acted a
cowardly part, and ran away; and so cared not to be seen, lest they should be reproached...for their
cowardice.
Arthur Pink: In due time Joab and his victorious army arrived at Mahanaim, to receive the
congratulations of the king and wait upon him for further instructions. But instead of meeting them with
warm gratitude for the signal service they had rendered him and his kingdom, David conducted himself
in such a way as to make the army conclude the sovereign was filled with regret at their
achievements, Consequently, instead of there being joyous celebrations over the victory, the spirit of
the camp was greatly dampened. Instead of being thankful that his kingdom had been mercifully
delivered, David was completely overwhelmed with grief over the death of his wayward son, aid all
were made to suffer in consequence.
Jamieson, Fausset and Brown: The rumor of the king`s disconsolate condition spread a universal and
unseasonable gloom. His troops, instead of being welcomed back (as a victorious army always was)
with music and other demonstrations of public joy, slunk secretly and silently into the city, as if
ashamed after the commission of some crime.
Let’s look at David’s army for a moment.
|
David’s Army
|
1. The men who supported David showed great personal character.
2. Many of them left with David out of Jerusalem. They just picked up and left. Some brought their wives,
apparently, but they made an instantaneous choice.
3. Many of these men may have wanted to stay in Jerusalem and face Absalom and his army as they
showed up. David did not order them to do so, because that would have resulted in a great many
casualties in an area with a large civilian population.
4. David’s army accepted David’s authority and left Jerusalem with him.
5. It is apparent that men from all over Israel, when they realized what was going on, found David and joined
up with him.
6. As a leader, David has a great responsibility at this point. All of those who support him would be subject
to death at the hand of Absalom as traitors if David does not lead them to victory.
7. These are extraordinary men with an extraordinary leader.
8. This army has just saved David and his family; and his ended the revolutionary war in Israel. A victory
celebration in Mahanaim is what ought to occur next.
9. It is the military which protects the freedom of a nation; and law enforcement which preserves peace
within a nation. Life under Absalom would have been tyranny.
10. David must rise to the occasion of this victory, no matter how emotionally distraught he is. His future, his
legacy and the future of Israel all depend upon what he does.
|
Joab will guide David into making the right decisions, which will help to lead him out of the interlocking systems
of arrogance.
|
David should be at the front gate, hobnobbing with the men, with a smile on his face, and with great appreciation
for those who supported him. There ought to be feasting, with great animals on spigots and wine being passed
around. Men should be breaking into songs; there should be thunderous cheers which erupt frequently. There
ought to be public prayers to God. The men ought to be happy; David ought to be happy; their wives and children
ought to be happy. This should be a great celebration of victory, but because of David, it is not.
——————————
And the king covered his faces and so cries
out the king in a voice great, “My son,
Absalom; Absalom, my son, my son.”
|
2Samuel
19:4
|
The king covered his face and he [lit., the king]
cried out with a loud voice, “My son, Absalom;
Absalom, my son my son.”
|
The king covered his face and cried out with a loud voice, “My son, Absalom; Absalom, my son my son.”
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate And the king covered his head, and cried with a loud voice: O my son Absalom, O
Absalom my son, O my son.
Masoretic Text (Hebrew) And the king covered his faces and so cries out the king in a voice great, “My son,
Absalom; Absalom, my son, my son.”
Peshitta (Syriac) But the king covered his face, and cried with a loud voice, saying, O my son
Absalom, O Absalom, my son, my son!
Septuagint (Greek) And the king hid his face. And the king cried with a loud voice, My son Absalom!
Absalom my son!
Significant differences: The Greek has one less my son at the end.
Thought-for-thought translations; paraphrases:
Contemporary English V. David held his hands over his face and kept on crying loudly, "My son, Absalom!
Absalom, my son, my son!"
The Message And the king held his face in his hands and lamented loudly, O my son Absalom,
Absalom my dear, dear son!
New Living Translation The king covered his face with his hands and kept on crying, "O my son Absalom!
O Absalom, my son, my son!"
The Voice The king covered his face, and he continued to cry loudly.
David: O my son Absalom. O Absalom, my son, my son!
Partially literal and partially paraphrased translations:
American English Bible Well, the king refused to show his face, for he kept crying and sobbing, 'O my son
AbSalom! AbSalom! O my son!'
New Advent (Knox) Bible ...and all the while the king hid his face away, and went on crying aloud, My son
Absalom, Absalom, my son, my son!
New American Bible (2011) Meanwhile the king covered his face and cried out in a loud voice, "My son
Absalom! Absalom! My son, my son!" 2 Sm 15:30.
NIRV The king covered his face. He sobbed out loud, "My son Absalom! Absalom, my
son, my son!"
New Jerusalem Bible The king had covered his face and kept crying aloud, 'My son Absalom! Oh,
Absalom my son, my son!'
New Simplified Bible David held his hands over his face and kept on crying loudly. »My son, Absalom!
Absalom, my son, my son!«
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear But the king obscured his face. The king cried with a great voice, "My son Absalom,
Absalom, my son, my son!"
Bible in Basic English But the king, covering his face, gave a great cry, O my son Absalom, O Absalom,
my son, my son!
Ferar-Fenton Bible ...for the king hides his face, and the king shrieks with a loud voice, ` My son,
Absalom! Absalom! My son! My son l ' "
HCSB But the king hid his face and cried out at the top of his voice, "My son Absalom!
Absalom, my son, my son!"
NET Bible® The king covered his face and cried out loudly [Heb "with a great voice."], "My son,
Absalom! Absalom, my son, my son!"
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Meanwhile, the king covered his face and cried aloud, "Oh, my son Avshalom! Oh,
Avshalom, my son, my son!"
exeGeses companion Bible And the sovereign muffles his face
and the sovereign cries with a great voice,
O my son Abi Shalom!
O Abi Shalom! My son - my son!
Orthodox Jewish Bible But HaMelech covered his face, and HaMelech cried with a kol gadol, O beni
Avshalom, O Avshalom, beni, beni!
The Scriptures 1998 And the sovereign covered his face, and the sovereign cried out with a loud voice,
“O my son Ashalom! O Ashalom, my son, my son!”
Literal, almost word-for-word, renderings:
Emphasized Bible But, the king, muffled his face, and the king made outcry, with a loud voice,—O my
son Absolom, O Absolom, my son, my son!
English Standard Version The king covered his face, and the king cried with a loud voice, "O my son Absalom,
O Absalom, my son, my son!"
Kretzmann’s Commentary But the king covered his face, in unrestrained grief and shame, and the king cried
with a loud voice. O my son Absalom, O Absalom, my son, my son! He had almost
worked himself into a hysteria over the loss of his worthless son, the rebel against
the entire kingdom.
Syndein/Thieme {David's loss of Poise - in Emotional Arrogance}
Meanwhile the king covered his face, and the king screamed/wailed with a loud
voice, "O my son Absalom, O Absalom, my son, my son!"
Young’s Updated LT And the king has covered his face, yea, the king cries—a loud voice—“My son
Absalom, Absalom, my son, my son.”
The gist of this verse: While his heroic troops are returning, the king has hidden himself away, where he
keeps crying out of his dead son, Absalom.
2Samuel 19:4a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
lâʾaţ (לָאַט) [pronounced
law-AHT]
|
to cover
|
3rd person masculine
singular, Qal perfect
|
Strong’s #3813
BDB #521
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
pânîym (פָּנִים)
[pronounced paw-NEEM]
|
face, faces, countenance;
presence; person; surface
|
masculine plural noun
(plural acts like English
singular); with the 3rd
person masculine
singular suffix
|
Strong’s #6440
BDB #815
|
Translation: The king covered his face... The covering of the face indicated that the king was in deep mourning.
Such a one did not want to be seen and did not want to see (see 2Sam. 15:30).
This really sent the wrong
message to his troops. They just fought valiantly for him, and he is acting as if they have ruined his life.
It is not clear if David went out much. However, he had to come out of this room he had taken, as it is known that
he has a covering over his face. We do not know how long this went on for. It appears for the better part of a day
or two; perhaps more.
2Samuel 19:4b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
zâʿaq (זָעַק) [pronounced
zaw-ĢAHK]
|
to cry out, to call, to cry
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #2199
BDB #277
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
qôwl (קוֹל) [pronounced
kohl]
|
sound, voice, noise; loud noise,
thundering
|
masculine singular noun
|
Strong’s #6963
BDB #876
|
gâdôwl (גָּדוֹל)
[pronounced gaw-DOHL]
|
large, great or mighty [in power,
nobility, wealth; in number, or
magnitude and extent], loud,
older, important, distinguished;
vast, unyielding, immutable,
significant, astonishing
|
masculine singular
adjective
|
Strong’s #1419
BDB #152
|
bên (בֵּן) [pronounced
bane]
|
son, descendant
|
masculine singular noun
with the 1st person
singular suffix
|
Strong’s #1121
BDB #119
|
ʾĂbîyshâlôwm (אֲבִישָלוֹם)
[pronounced ub-ee-shaw-LOHM]
|
my father is peace and is
transliterated Absalom
|
masculine singular
proper noun
|
Strong’s #53
BDB #5
|
ʾĂbîyshâlôwm (אֲבִישָלוֹם)
[pronounced ub-ee-shaw-LOHM]
|
my father is peace and is
transliterated Absalom
|
masculine singular
proper noun
|
Strong’s #53
BDB #5
|
bên (בֵּן) [pronounced
bane]
|
son, descendant
|
masculine singular noun
with the 1st person
singular suffix
|
Strong’s #1121
BDB #119
|
bên (בֵּן) [pronounced
bane]
|
son, descendant
|
masculine singular noun
with the 1st person
singular suffix
|
Strong’s #1121
BDB #119
|
Translation: ...and he [lit., the king] cried out with a loud voice, “My son, Absalom; Absalom, my son my son.”
All King David can concentrate on is his son, Absalom, who is dead. This seems to be David’s mournful refrain,
repeated again and again.
Gill writes: [David], upon first hearing the news, and had continued a few hours, it would have been
more excusable; but to continue some days, as it is very probably it did, was very unbecoming.
Matthew Henry: How he prolonged his passion, even till the army had come up to him, which must be
some time after he received the first intelligence. If he had contented himself with giving vent to his
passion for an hour or two when he first heard the news, it would have been excusable, but to
continue it thus for so bad a son as Absalom...was very unwise and very unworthy.
Arthur Pink: This was not the initial outburst of David's anguish, but the prolonged...sorrow after the
army had returned. The king was quite overcome, insensible to the pressing requirements of the hour
and the needs of his subjects. This is what inordinate grief produces: it makes one so self-centered
that the interests of others are ignored. It thoroughly unfits for the discharge of our duties. It so takes
the eye off God that we are wholly occupied with distressing circumstances.
V. 4: The king covered his face and he [lit., the king] cried out with a loud voice, “My son, Absalom; Absalom, my
son my son.” What does all of this repetition means? He says my son, then he says Absalom’s name a couple
of times; and then he says, my son, my son. And this does not go on for a few hours; it appears to continue for
a few days. This means that David is not thinking, but he is emoting. How he feels—his grief—he deems more
important than anything else. He has a responsibility as king toward his soldiers, and yet, it is as if they do not
matter to him. David is clearly is controlled by his emotions. He cannot function as king and he cannot function
as a representative of God as long as his emotions control him. David will need someone to come along and
throw cold water in his face. He needs someone to slap him a few times, to snap him out of it. Joab will do this.
He will come to David and give him a reasoned explanation why what David is doing is wrong, and why he needs
to get a hold of himself.
Nation Israel is teetering at this point. David is out of commission and Joab, his top general, needs to snap him
out of it.
|
David’s Failure as King/Joab’s Faithfulness
|
1. David previously had requested that his son Absalom be spared. David issued this order at an officer’s
call, in the presence of all the officers. The troops were thrown into immediately confusion. David should
not have been in the field in the first place and he almost handicapped his army from the start.
2. A person suffering from arrogance cannot function as his position requires. This is another reason why
David needed to be left in Mahanaim while Joab led the army.
3. Instead of using his volition in self-control and using poise in his grief, David uses his free will to get into
various parts of interlocking systems of arrogance. This demoralized all the army in Mahanaim. The
nation is very close to anarchy.
4. The army has just defeated Absalom and put down the anarchy of revolution. David must step up as their
king. Otherwise, these men will ask themselves, what did they just fight and risk their lives for? To be
under this man who cannot stop crying?
5. This is complete confusion, and, as we studied in the previous chapter, Joab knew that Absalom had to
be killed, and he would do it himself if need be. So we have one order from the commander-in-chief, and
the intention to disobey that direct order at the highest level. The revolution only ends with David or
Absalom dead. Joab recognized this; David did not.
6. Although David is no longer in sexual arrogance or criminal arrogance, he is still in the sphere of
emotional arrogance, which has interlocked with the arrogance of unhappiness.
7. David’s emotional state, brought on by the death of Absalom, and his great unhappiness, have shut down
his rational thinking at a time when his military needs him.
8. Only enforced and/or genuine humility could help David at this point.
9. Joab is going to have to step in and reach David’s soul, just as Nathan the prophet was able to reach into
David’s soul before. Joab has to get David to set aside his unhappiness and to recognize reality.
10. Buried in David’s soul are the laws of divine establishment. He understands the military. That has been
much of his life. Joab has to reach him right there.
11. On any given day, there are people with extreme difficulties and tragedies in their lives. However,
because of the laws of divine establishment, people are able to drive to work, to work, and to go to Bible
class even, despite having sin natures and despite personal failures and tragedies in their lives.
12. Joab and David are both required to keep this nation together; Joab has done his part, and now David
has to step up to do his.
13. What Joab says and what David does will be the key to the stability of Israel under David.
|
Some of the points are taken from R. B. Thieme, Jr.’s 1972 David series, lesson 631_0484, 09/05/1980.
|
——————————
Joab Braces David
And so comes in Joab unto the king the
house and so he says, “You have put to
shame the day faces of all your servants, the
ones saving your soul the day and the soul
of your sons and your daughters and a soul
of your women and a soul of your
concubines; for [you] love those hating you
and to hate those loving you for you have
made it clear the day for nothing to you
commanders and servants; for I know the
day for if Absalom [were] alive and all of us
the day dying ones for then right in your
[two] eyes.
|
2Samuel
19:5–6
|
Joab then went in to the house [of] the king
and he said, “You have put to shame today the
faces of all your servants, those who saved
your life today and the lives of your sons and
daughters and the lives of your wives and the
lives of your mistresses; for [you] love those
who hate you and you hate those who love
you; for you have made it clear today that your
commanders and enlisted men [lit., servants]
[mean] nothing to you. I know today that if
Absalom [were] alive and all of us were dead,
then [that would be] right in your eyes.
|
Joab then went into the house of the king and he said, “Today, you have shamed and humiliated all of
your servants who saved your life today, as well as the lives of your sons and daughters, and your wives
and mistresses. Apparently, you love those who hate you and you hate those who love you. By your self-centered actions today, you have made it obvious that your commanders and enlisted men mean nothing
to you. In fact, I believe if Absalom were alive today and the rest of us dead, you would have preferred
that.
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate Then Joab going into the house to the king, said: You have shamed this day the
faces of all your servants, that have saved your life, and the lives of your sons, and
of your daughters, and the lives of your wives, and the lives of your concubines.
You lovest them that hate you, and you hatest them that love you: and you have
shewn this day that you carest not for your nobles, nor for your servants: and I now
plainly perceive that if Absalom had lived, and all we had been slain, then it would
have pleased you.
Masoretic Text (Hebrew) And so comes in Joab unto the king the house and so he says, “You have put to
shame the day faces of all your servants, the ones saving your soul the day and the
soul of your sons and your daughters and a soul of your women and a soul of your
concubines; for [you] love those hating you and to hate those loving you for you
have made it clear the day for nothing to you commanders and servants; for I know
the day for if Absalom [were] alive and all of us the day dying ones for then right in
your [two] eyes.
Peshitta (Syriac) And Joab came into the kings house and said to him, You have shamed this day the
faces of all your servants who this day have saved your life and the lives of all your
sons and your daughters and the lives of your wives and the lives of your
concubines, Because you have loved your enemies and hated your friends. For you
have declared this day that you have neither noblemen nor servants; for this day I
perceive that if Absalom were alive and all of us were dead, it would have pleased
you better.
Septuagint (Greek) And Joab went in to the king, into the house, and said, You have this day shamed
the faces of all your servants that have delivered you this day, and have saved the
lives of your sons and of your daughters, and the lives of your wives, and of your
concubines, forasmuch as you love them that hate you, and hate them that love
you; and you have this day declared, that your princes and your servants are
nothing in your sight; for I know this day, that if Absalom were alive, and all of us
were dead today, then it would have been right in your sight.
Significant differences: None.
Thought-for-thought translations; paraphrases:
Common English Bible Joab came to the king inside and said, "Today you have humiliated all your servants
who have saved your life today, not to mention the lives of your sons, your
daughters, your wives, and your secondary wives, by loving those who hate you and
hating those who love you! Today you have announced that the commanders and
their soldiers are nothing to you, because I know that if Absalom were alive today
and the rest of us dead, that would be perfectly fine with you!
Contemporary English V. Joab went to the house where David was staying and told him: You've made your
soldiers ashamed! Not only did they save your life, they saved your sons and
daughters and wives as well. You're more loyal to your enemies than to your
friends. What you've done today has shown your officers and soldiers that they
don't mean a thing to you. You would be happy if Absalom was still alive, even if the
rest of us were dead.
Easy English Then Joab went into the king's house. Joab said to the king, `Today you have made
your men feel ashamed. Those men have saved your life. They have saved the
lives of your sons and daughters. They have saved the lives of your wives and
*concubines. You love the people who hate you. And you hate the people who love
you. You have clearly shown that your officers and their men have no value to you.
You do not care whether we die. You would be happy if Absalom was alive today
instead of us.
Easy-to-Read Version Joab came into the king’s house. Joab said to the king, “You are humiliating every
one of your officers! Look, those officers saved your life today. And they saved the
lives of your sons and daughters and your wives and women servants [Or,
"concubines," slave women who were like a wives to a man.]. You love the people
who hate you, and you hate the people who love you. Today you have made it clear
that your officers and men mean nothing to you. I can see that you would be
perfectly happy if Absalom had lived and all of us had been killed today!
Good News Bible (TEV) Joab went to the king's house and said to him, "Today you have humiliated your
men---the men who saved your life and the lives of your sons and daughters and
of your wives and concubines. You oppose those who love you and support those
who hate you! You have made it clear that your officers and men mean nothing to
you. I can see that you would be quite happy if Absalom were alive today and all of
us were dead.
The Message But in private Joab rebuked the king: "Now you've done it--knocked the wind out of
your loyal servants who have just saved your life, to say nothing of the lives of your
sons and daughters, wives and concubines. What is this--loving those who hate
you and hating those who love you? Your actions give a clear message: officers and
soldiers mean nothing to you. You know that if Absalom were alive right now, we'd
all be dead--would that make you happy?
New Berkeley Version But Joab broke in on the king in the house, exclaiming, “You have today covered
with shame the faces of all your men who have just now saved your life, the lives
of your sons and your daughters, your wives, and your concubines, by cherishing
those who hate you and hating those who love you! You have made it clear this day
that officers and men nothing to you, because now I know that, if Absalom were
alive and all of us today were dead, it would be acceptable in your eyes!
New Century Version Joab went into the king's house and said, "Today you have shamed all your men.
They saved your life and the lives of your sons, daughters, wives, and slave women.
You have shamed them because you love those who hate you, and you hate those
who love you. Today you have made it clear that your commanders and men mean
nothing to you. What if Absalom had lived and all of us were dead? I can see you
would be pleased.
New Living Translation Then Joab went to the king's room and said to him, "We saved your life today and
the lives of your sons, your daughters, and your wives and concubines. Yet you act
like this, making us feel ashamed of ourselves. You seem to love those who hate
you and hate those who love you. You have made it clear today that your
commanders and troops mean nothing to you. It seems that if Absalom had lived
and all of us had died, you would be pleased.
The Voice Then Joab came into the king's presence.
Joab: Today you have shamed the men who saved your life, who have saved the
lives of your sons and daughters, and the lives of your wives and concubines, 6 all
because of your love for those who hated you and your hatred of those who love
you! You've made it perfectly clear where your affections are-that your officers and
men mean nothing to you, and that you'd gladly trade our lives for Absalom's.
Partially literal and partially paraphrased translations:
American English Bible Finally, JoAb went into the king's house, and said: 'You've disgraced all your
servants who fought to save you today, as well as your sons, your daughters, your
wives, and your concubines; because, you're indicating that you love the ones who
hated you, and that you hate those who love you. Why, you're giving the impression
that your leaders and your servants are nothing, and that if AbSalom were alive
today and all the rest of us were dead, it would be a better thing in your eyes.
Christian Community Bible Joab then came to the king’s house and said, “You have today put to shame all your
servants who saved your life, the lives of your sons and daughters, and of your
wives and concubines. Yes, you love those who hate you and hate those who love
you. For you have made it clear today that your commanders and guards mean
nothing to you. I know that if Absalom were alive today and all of us dead, you
would be pleased.
New Advent (Knox) Bible At last Joab made his way into the royal lodging, and said to the king, Here is a fine
day's work, to make all thy followers go about hanging their heads! The men who
have saved thee and thy sons and daughters, thy wives and concubines, from peril
of death! Nothing but love for thy enemies, nothing but hatred for thy friends; never
a thought, this day, for thy own captains and thy own men! If we were all dead, and
Absalom still lived, I warrant thou hadst been the better pleased.
New American Bible (2002) Then Joab went to his residence and said: "Though they saved your life and your
sons' and daughters' lives, also the lives of your wives and those of your
concubines, you have put all your servants to shame today by loving those who hate
you and hating those who love you. For you have shown today that officers and
servants mean nothing to you. Indeed I am now certain that if Absalom were alive
today and all of us dead, you would think that more suitable.
New American Bible (2011) So Joab went to the king's residence and said: "Though they saved your life and
your sons' and daughters' lives, and the lives of your wives and your concubines,
you have put all your servants to shame today by loving those who hate you and
hating those who love you. For you have announced today that officers and
servants are nothing to you. Indeed I am now certain that if Absalom were alive
today and all of us dead, that would be fine with you.
NIRV Then Joab went into the king's house. He said to him, "Today you have made all of
your men feel ashamed. They have just saved your life. They have saved the lives
of your sons and daughters. And they have saved the lives of your wives and
concubines. "You love those who hate you. You hate those who love you. The
commanders and their troops don't mean anything to you. You made that very clear
today. I can see that you would be pleased if Absalom were alive today and all of
us were dead.
New Jerusalem Bible Joab went inside to the king and said, 'Today you have made all your servants feel
ashamed-today, when they have saved your life, the lives of your sons and
daughters, the lives of your wives and the lives of your concubines!-because you
love those who hate you and hate those who love you. Today you have made it
plain that commanders and soldiers mean nothing to you -- for today I can see that
you would be content if we were all dead, provided that Absalom was alive!
New Simplified Bible Joab went to the house where David was staying and told him: »You have made
your soldiers ashamed! They saved your life and the lives of your sons and
daughters and wives as well.
»You are more loyal to your enemies than to your friends. You show your officers
and soldiers that they do not mean a thing to you. You would be happy if Absalom
was still alive even if the rest of us were dead.
Today’s NIV Then Joab went into the house to the king and said, "Today you have humiliated all
your men, who have just saved your life and the lives of your sons and daughters
and the lives of your wives and concubines. You love those who hate you and hate
those who love you. You have made it clear today that the commanders and their
men mean nothing to you. I see that you would be pleased if Absalom were alive
today and all of us were dead.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Joab came to the king's house and said, "Today you shamed the faces of all your
servants escaping your soul today, the souls of your sons and daughters, the souls
of your women, and the souls of your concubines! You love your haters, and hate
your lovers! For today you told nothing to the leaders and servants. Today I know
that if Absalom lived, and we all died today, then it would be right in your eyes.
Bible in Basic English And Joab came into the house to the king and said, Today you have put to shame
the faces of all your servants who even now have kept you and your sons and your
daughters and your wives and all your women safe from death; For your haters, it
seems, are dear to you, and your friends are hated. For you have made it clear that
captains and servants are nothing to you: and now I see that if Absalom was living
and we had all been dead today, it would have been right in your eyes.
The Expanded Bible Joab went into the king's house and said, "Today you have ·shamed [humiliated] all
your men. They ·saved [rescued; Tdelivered] your life and the lives of your sons,
daughters, wives, and ·slave women [Lconcubines; Csecondary wives; 3:7]. You
have shamed them because you love those who hate you, and you hate those who
love you. Today you have made it clear that your commanders and men mean
nothing to you. What if Absalom had lived and all of us were dead? I can see you
would be ·pleased [content].
Ferar-Fenton Bible Joab consequently went to the king, Do you wish to insult to their faces to-day all
your Omcers who have preserved your life, and the lives of your sons and
daughters; and the lives of your wives, and the lives of your slave- wives? You love
your enemies, and hate your friends! For you make. it eyes !
HCSB Then Joab went into the house to the king and said, "Today you have shamed all
your soldiers--those who rescued your life and the lives of your sons and daughters,
your wives, and your concubines. You love your enemies and hate those who love
you! Today you have made it clear that the commanders and soldiers mean nothing
to you. In fact, today I know that if Absalom were alive and all of us were dead, it
would be fine with you!
NET Bible® So Joab visited [Heb "came to."] the king at his home. He said, "Today you have
embarrassed all your servants who have saved your life this day, as well as the lives
of your sons, your daughters, your wives, and your concubines. You seem to love
your enemies and hate your friends! For you have as much as declared today that
leaders and servants don't matter to you. I realize now [Heb "today."] that if [The
translation follows the Qere, 4QSama, and many medieval Hebrew mss in reading
לוּ (lu, “if”) rather than MT לֹא (lo’, “not”).] Absalom were alive and all of us were dead
today [The Lucianic Greek recension and Syriac Peshitta lack "today."], it would be
all right with you.
NIV – UK Then Joab went into the house to the king and said, `Today you have humiliated all
your men, who have just saved your life and the lives of your sons and daughters
and the lives of your wives and concubines. You love those who hate you and hate
those who love you. You have made it clear today that the commanders and their
men mean nothing to you. I see that you would be pleased if Absalom were alive
today and all of us were dead.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Yo'av went inside to the king and said, "Today you made all your servants feel
ashamed. They saved your life today, and the lives of your sons, daughters, wives
and concubines. But you love those who hate you and hate those who love you.
Today you said that princes and servants mean nothing to you - for I can see today
that it would have pleased you more if Avshalom had lived today, and we had all
died!
exeGeses companion Bible And Yah Ab comes to the sovereign in the house
and says,
This day you shame the faces of all your servants,
who this day rescued your soul
and the souls of your sons and of your daughters
and the souls of your women
and the souls of your concubines;
for you love your haters and hate your beloved:
for this day you tell
that you regard neither governors nor servants:
and I perceive this day,
that had Abi Shalom lived
we had all died this day,
and it had been straight in your eyes.
Hebrew Names Version Yo'av came into the house to the king, and said, You have shamed this day the
faces of all your servants, who this day have saved your life, and the lives of your
sons and of your daughters, and the lives of your wives, and the lives of your
concubines; in that you love those who hate you, and hate those who love you. For
you have declared this day, that princes and servants are nothing to you: for this
day I perceive that if Avshalom had lived, and all we had died this day, then it had
pleased you well.
Judaica Press Complete T. And Joab came to the king, into the house; and he said, "Today you have
embarrassed all your servants, who have today saved your life, the lives of your
sons and daughters, the lives of your wives, and the lives of your concubines. By
loving those that hate you, and hating those that love you; for on this day you have
declared that you regard neither princes nor servants, since I perceive today that
if Absalom had lived and we all had died today, then it would have been proper in
your eyes.
Orthodox Jewish Bible And Yoav came into the bais to HaMelech, and said, Thou hast disgraced this day
the faces of all thy avadim, which this day have saved thy nefesh, and the nefesh
of thy banim and of thy banot, and the nefesh of thy nashim, and the nefesh of thy
pilagshim (concubines); In that thou lovest thine enemies, and hatest thy friends.
For thou hast declared this day, that thou hast no regard for sarim nor avadim; for
this day I perceive, that if Avshalom had lived, and this day all we were mesim (dead
ones), then it would have been yashar in thy sight.
Literal, almost word-for-word, renderings:
The Amplified Bible And Joab came into the house to the king and said, You have today covered the
faces of all your servants with shame, who this day have saved your life and the
lives of your sons and your daughters and the lives of your wives and concubines.
For you love those who hate you and hate those who love you. You have declared
today that princes and servants are nothing to you; for today I see that if Absalom
had lived and all the rest of us had died, you would be well pleased.
Context Group Version And Joab came into the house to the king, and said, You have shamed this day the
faces of all your slaves, who this day have rescued your life { soul }, and the lives
{ souls } of your sons and of your daughters, and the lives { souls } of your women
{ or wives }, and the lives { souls } of your concubines; in that you give allegiance
to those that spurn you, and spurn those that give allegiance to you. For you have
declared this day, that princes and slaves are nothing to you: for this day I perceive,
that if Absalom had lived, and all of us had died this day, then it would have pleased
you well.
Green’s Literal Translation And Joab came in to the king to the house, and said, You have put to shame today
the faces of all your servants, those delivering your life today, and the life of your
sons, and of your daughters, and the life of your wives, and the life of your
concubines, by loving those who hate you, and by hating those who love you, for
you have declared today that there are no leaders nor servants to you. For I know
today that if Absalom were alive and all of us dead today, that it would be right in
your eyes.
Kretzmann’s Commentary And Joab came into the house to the king and said, in a stern reproof, which was
intended to restore the king to his senses, Thou hast shamed this day the faces of
all thy servants, behaved in a shameful manner toward them, which this day have
saved thy life, and the lives of thy sons and of thy daughters, and the lives of thy
wives, and the lives of thy concubines, for, according to Oriental custom, Absalom,
if he had been victorious, might have slain the entire royal household; in that thou
lovest thine enemies, those that hate thee, as his excessive lamenting for Absalom
showed, and hatest thy friends, for that would be the logical conclusion. For thou
hast declared this day, by his behavior, that thou regardest neither princes nor
servants, for David acted as if they simply did not exist, paying no attention to them;
for this day I perceive that, if Absalom had lived and all we had died this day, then
it had pleased thee well. It was a rude reproof; with deductions which went too far;
but it was intended to jolt David severely, to rouse him from his strange behavior.
Modern KJV And Joab came into the house to the king and said, You have today shamed the
faces of all your servants. For they have saved your life and the lives of your sons
and your daughters today, the lives of your wives, and the lives of your concubines.
By loving your enemies and hating those who love you, you have declared today
that there are neither commanders nor servants to you. For I know that today if
Absalom had lived and all of us had died today, then it would have pleased you very
much!
New King James Version Then Joab came into the house to the king, and said, "Today you have disgraced
all your servants who today have saved your life, the lives of your sons and
daughters, the lives of your wives and the lives of your concubines, in that you love
your enemies and hate your friends. For you have declared today that you regard
neither princes nor servants; for today I perceive that if Absalom had lived and all
of us had died today, then it would have pleased you well.
New RSV Then Joab came into the house to the king, and said, `Today you have covered with
shame the faces of all your officers who have saved your life today, and the lives
of your sons and your daughters, and the lives of your wives and your concubines,
for love of those who hate you and for hatred of those who love you. You have
made it clear today that commanders and officers are nothing to you; for I perceive
that if Absalom were alive and all of us were dead today, then you would be
pleased.
Syndein/Thieme {Joab at His Greatest}
Then Joab went to the quarters of the king, and said, "Today . . .you have
humiliated/'put to shame' {idiom: literally 'today you have caused shame to the faces
of'} all of your troops/soldiers . . . who have just saved your life, and the lives of your
sons and of your daughters, and the lives of your wives, and the lives of your
mistresses/concubines by loving those who hate you . . .and hating those who love
you . . . For you have demonstrated this day, that neither commanders nor troops
mean nothing to you . . . Furthermore, I know/conclude this day, that if Absalom
were alive and all of us were dead . . . then . . . today . . . you would have been
pleased.
A Voice in the Wilderness And Joab came into the house to the king, and said, Today you have shamed the
faces of all your servants who today have delivered your soul, the souls of your
sons and daughters, the souls of your wives and the souls of your concubines, to
love your enemies and hate your friends. For you have declared today that you
regard neither princes nor servants; for today I perceive that if Absalom had lived
and all of us had died today, that it would have pleased you well.
Young’s Updated LT And Joab comes in unto the king to the house, and says, “You have put to shame
to-day the faces of all your servants, those delivering your life to-day, and the life
of your sons, and of your daughters, and the life of your wives, and the life of your
concubines, to love your enemies, and to hate those loving you, for you have
declared to-day that you have no princes and servants, for I have known to-day that
if Absalom were alive, and all of us to-day dead, that then it were right in your eyes.
The gist of this verse: Joab reads his superior, David, the riot act, and tells David stuff that David ought
to know. It boils down to, “Support your troops or you will not longer have their
support.”
2Samuel 19:5a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
bôwʾ (בּוֹא) [pronounced
boh]
|
to come in, to come, to go in, to
go, to enter, to advance
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #935
BDB #97
|
Yôwʾâb (יוֹאָב)
[pronounced YOH-awbv]
|
Yah is father and is transliterated
Joab
|
masculine singular
proper noun
|
Strong’s #3097
BDB #222
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
bayith (בַּיִת) [pronounced
BAH-yith]
|
house, residence; household,
habitation as well as inward
|
masculine singular noun
with the definite article
|
Strong's #1004
BDB #108
|
Translation: Joab then went in to the house [of] the king... Joab is one of the few men who can come in and
speak freely to the king. He can level with him. He can say whatever he wants, pretty much with impunity. Given
what he says here, my guess is that Joab could care less what David does to him. He is going to lay it on the line.
He is going to give King David a piece of his mind.
This is Joab in his finest hour.
While staying at Mahanaim, David is given a house to live in, and apparently he is in it weeping aloud and calling
Absalom’s name. It is so loud, everyone knows about it. Again, we do not know the length of time involved here,
but it is certainly more than a few hours, and it shows a complete disregard by David for what his soldiers did.
I don’t believe that King David ever knew that Joab personally killed Absalom.
J. Vernon McGee
agrees with this: Now Joab was responsible for Absalom's death. I am not sure that David ever really
comprehended just how his son died. I am sure that he heard quite a few stories relating how it
occurred, but David probably did not want to pursue it too far.
Recall how David found out what happened: One man saw Absalom and he went to Joab and told him about it,
saying, “Listen, I know where Absalom is; he is over yonder, hanging in a tree.” Then Joab upbraided this
messenger, saying, “Listen, you saw Absalom and you did nothing? Why didn’t you kill him right then and there?
I would have rewarded you with 10 pieces of silver and a military promotion.” The man who saw Absalom
responded to Joab: “It would not matter even if you had given me a thousand silver coins—I still would not put forth
my hand against the king’s son. In fact, if you will recall, the king commanded all of you, in our hearing, ‘Preserve
the young man, Absalom, alive, for my sake.’ If I kill the king’s son and then lie about it everything about this will
be known to the king; and you would not stand up for me.” Therefore, Joab said, “I will not waste any more time
standing around talking to you.” He grabbed 3 spears in his hand, went to the tree where Absalom was hanging
and thrust them into Absalom. However, Absalom remained alive, still caught in the oak. Joab’s armor bearers,
ten young men, surrounded Absalom and struck him until he died. (2Sam. 18:10–15)
So, although Joab did not strike the final blow that killed Absalom, he made it okay for Absalom to be killed. David
ordered that Absalom not be harmed; and Joab put 3 swords into him as he hung from a tree. His own armor
bearers finished the job.
Then David is informed of what happened: Then the Cushite came up, and he said to them, “There is good news
today for my lord the king, for Jehovah has delivered you from the power of those who have risen up against you.”
The king then asked the Cushite “What about the young man, Absalom—is he okay?” And the Cushite clearly
answered him, “I wish that all of your enemies would be like that young man. I wish the same for every man who
rises up against you to do evil to you.” The king was clearly agitated as he went up to the roof-chamber situated
over the gate, and he began to weep when he could not be seen. As he went up, he kept saying, “Absalom, my
son, my son—O that I might have died in your place, my son Absalom.” (2Sam. 18:31–33)
David is so upset, that he does not ask any further questions. He just starts crying and mourning the loss of
Absalom. David is a war hero. It may not even occur to him that anyone in particular killed Absalom, knowing the
chaos of war. Knowing how a general functions in war, it does not even occur to David that Joab may have killed
Absalom. In being emotionally distraught, David separates himself from everyone else and just starts crying and
calling out Absalom’s name. This is important to know because the man who essentially marked Absalom for
death, Joab, is now going to speak harshly to the king. In David’s emotional state, he needs someone who can
give him the straight dope; he needs unfiltered clear information to get him on the right track. Had David known
what Joab did, he could not have handled Joab’s rebuke.
2Samuel 19:5b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
bôwsh (בּוֹש)
[pronounced bôsh]
|
to put anyone to shame
[especially on account of
frustrated endeavors]; to
disgrace; to do shameful things,
to act shamefully
|
2nd person masculine
singular, Hiphil perfect
|
Strong’s #954
BDB #101
|
The two KJV+ versions in e-sword have a different verb; but this is the correct verb.
|
yôwm (יוֹם) [pronounced
yohm]
|
day; time; today (with a definite
article)
|
masculine singular noun
with the definite article
|
Strong’s #3117
BDB #398
|
pânîym (פָּנִים)
[pronounced paw-NEEM]
|
face, faces, countenance;
presence; person; surface
|
masculine plural
construct (plural acts like
English singular)
|
Strong’s #6440
BDB #815
|
kôl (כֹּל) [pronounced
kohl]
|
with a plural noun, it is rendered
all of, all; any of
|
masculine singular
construct with a
masculine plural noun
|
Strong’s #3605
BDB #481
|
ʿebed (עֶבֶד) [pronounced
ĢEB-ved]
|
slave, servant; underling; subject
|
masculine plural noun
with a 2nd person
masculine singular suffix
|
Strong’s #5650
BDB #713
|
Translation: ...and he said, “You have put to shame today the faces of all your servants,... David’s servants are
those of his army who went and fought valiantly for David. They have been loyal to David. David was forced out
of town and these men went with him (some of the soldiers joined up with him east of the Jordan). They did not
have to do this. They could have simply allowed Absalom to be king and gone about their lives; but they joined
David against the rebels and they fought and risked their lives and beat down Absalom’s army. And David has
shamed these great men today.
Here, the word today simply refers to the period of time that David’s soldiers have been returning to Mahanaim;
during which time, David has been crying and mourning for his son Absalom.
2Samuel 19:5c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
mâlaţ (מָלַט) [pronounced
maw-LAHT]
|
the ones delivering [from
danger], those saving
|
masculine plural, Piel
participle with the
definite article
|
Strong’s #4422
BDB #572
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
nephesh (נֶפֶש)
[pronounced NEH-fesh]
|
soul, life, living being; breath;
mind; desire, volition; will
|
feminine singular noun
with the 2nd person
masculine singular suffix
|
Strong’s #5315
BDB #659
|
yôwm (יוֹם) [pronounced
yohm]
|
day; time; today (with a definite
article)
|
masculine singular noun
with the definite article
|
Strong’s #3117
BDB #398
|
Translation: ...those who saved your life today... The word translated life is nephesh (נֶפֶש) [pronounced NEH-fesh], and it has the technical meaning soul; but it can also mean life. Strong’s #5315 BDB #659. Those men
who allied themselves with David saved his life. Absalom would have killed David; there is no doubt about that.
Absalom had no love for his father, and part of that was because his father indulged him. There are two things
a father cannot do to his son: ignore him or indulge him. Such a man has abandoned all responsibility toward his
son in either case, and that son will grow up with no natural love for his father.
The word today does not mean that David’s soldiers were victorious in battle just that day, but this may be
understood that David is alive on this day because of what his soldiers did on his behalf.
Application: Freedom, liberty and safety are purchased on the battlefield. Do not understand this to refer to
revolutionary activity, but to the establishment army and its exploits. David’s army is the establishment army;
Absalom’s army was the revolutionary army. This same principle is true when dealing with foreign powers.
Application: There are a great many people who are concerned that (1) the army of the United States is too big
and too powerful; and (2) we act too much like the policemen of the world. First of all, the idea behind having the
most powerful military in the world is, you make it nearly impossible for any country to consider direct military
action against the United States. That in itself does not eliminate war, but it lessens the chance of World War III.
Secondly, we have taken it upon ourselves as a country to deal with certain hot spots and the rise of certain
factions (communism, socialism, Islam) which are inherently anti-freedom and pro-revolution. WWII followed
quickly on the heels of WWI. These wars were some of the most destructive wars in human history. Since then,
the United States has inserted itself into numerous skirmishes around the world, which skirmishes have been fairly
limited and confined, where the number of dead has been quite limited. People have complained like crazy over
the number of dead Americans in Iraq and Afghanistan under Presidents Bush and Obama, but these are
minuscule numbers compared to world wars, where more soldiers would die in a single battle or even in a single
day, than have died over the decade of war in those two countries. As has been discussed on many previous
occasions, there will be no long-lasting peace in Iraq or Afghanistan, because the armed forces intentionally kept
the gospel out of these countries, incorrectly thinking that a democratic government was the key to a stable
outcome.
What David cannot do is lose the support of his military. Joab has to reach through David’s emotional revolt and
get him to understand this.
2Samuel 19:5d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
nephesh (נֶפֶש)
[pronounced NEH-fesh]
|
soul, life, living being; breath;
mind; desire, volition; will
|
feminine singular
construct
|
Strong’s #5315
BDB #659
|
bânîym (בָּנִים)
[pronounced baw-NEEM]
|
sons, descendants; children;
people; sometimes rendered
men
|
masculine plural noun
with the 2nd person
masculine singular suffix
|
Strong’s #1121
BDB #119
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
bath (בַּת) [pronounced
bahth]
|
daughter; village
|
feminine plural noun with
the 2nd person masculine
singular suffix
|
Strong's #1323
BDB #123
|
Translation: ...and the lives of your sons and daughters... David is not thinking clearly about anything. Absalom
would not allow anyone in the royal family to live. They would all have claim to the throne. Absalom would have
hunted down his own siblings and killed them all. David simply did not understand his own son—at least, not while
in this highly emotional state of grieving.
Barnes: Had Absalom gained the victory, it is likely that, according to the manner of Oriental despots,
he would have sought to secure his throne by killing all possible competitors )Judges 9:5;
1Kings 15:29).
Peter Pett: Loyal Joab rightly decided that it was time that he faced David up with what he was doing.
So he went in to him and pointed out that all he was doing was covering with shame those who had
so bravely fought for him. They had saved his life, and the lives of his sons and daughters who might
well have perished in the reprisals as presenting threats to Absalom's position. And he was failing to
show his gratitude.
This, by the way, is why a child raised by one parent who is fully funded by government is not enough. Such
children without the strong hand of a father rarely turn out okay, Absalom being the poster child for lacking the
guidance of a father when it was needed. Absalom was never hungry; he was fed at taxpayer expense. But, what
he never received was the strong guidance from his father David. It was his mother who raised him.
As an aside, I am not placing blame here on the mother. When many men became kings, they would kill all of
their rivals and their families. So raising Absalom to be king was, in part, self-preservation.
However, on the other hand, David will give this guidance to his sons by Bathsheba; his second family, if you will.
2Samuel 19:5e
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
nephesh (נֶפֶש)
[pronounced NEH-fesh]
|
soul, life, living being; breath;
mind; desire, volition; will
|
feminine singular
construct
|
Strong’s #5315
BDB #659
|
nâshîym (נָשִים)
[pronounced naw-SHEEM]
|
women, wives
|
feminine plural noun;
irregular plural of
Strong’s #802; with the
2nd person masculine
singular suffix
|
Strong’s #802
BDB #61
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
nephesh (נֶפֶש)
[pronounced NEH-fesh]
|
soul, life, living being; breath;
mind; desire, volition; will
|
feminine singular
construct
|
Strong’s #5315
BDB #659
|
pîylegesh (פִּילֶגֶש)
[pronounced pee-LEH-gesh]
|
mistress, paramour, illicit lover,
live-in lover, concubine
|
feminine plural noun with
the 2nd person masculine
singular suffix
|
Strong’s #6370
BDB #811
|
Translation: ...and the lives of your wives and the lives of your mistresses;... For good measure, Absalom
probably would have killed anyone loyal to David, which would have included his wives and mistresses. He
developed quite a hatred for his father; and, having no experience or real training, figured that he could do it better.
The Pulpit Commentary: what Joab says is true, namely, that Absalom"s success would inevitably
have been followed by the massacre, not only of David himself, but of his sons and daughters, and
of the women who had accompanied him in his flight. Nor would it have stopped there. but the officers
of his court, the captains of his army, his mighties, and all who had long eared for and loved him would
have been put to the sword.
What Absalom lacked was self-control. Whereas, the killing of his half-brother Amnon might be seen as justified
(it wasn’t), Absalom went from being a protective older brother to Tamar, to being a man out of control, someone
who did not know what he did not know.
Application: At the time that I write this (2014) we have a president with no experience and no real training, and
he believed that he could do everything better than his predecessor. One might say that President Obama is
essentially the poster boy for an Absalom presidency. However, so far, this man has been nothing but a disaster,
spending more money in history than nearly all of his predecessors combined (his accumulated debt is greater
than all of his predecessors combined), and yet there is precious little to show for it. There is nowhere you can
even find half of the trillions of dollars which he spent as something which lives on beyond his term in office. What
he has done is lined the pockets of those who got him into office.
2Samuel 19:6a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
ʾâhêb (אָהֵב) [pronounced
aw-HAYVB]
|
to desire, to breathe after; to
love; to delight in; human love
[for another] [familial, sexual];
human love [desire, appetite] for
[food, drink, sleep, wisdom];
human love [for, to God]; God’s
love [toward men, people of
Israel, righteousness]; to like
|
Qal infinitive construct
|
Strong’s #157
BDB #12
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
sânêʾ (שָׂנֵא) [pronounced
saw-NAY]
|
to hate; in the participle, it is the
ones hating
|
masculine plural, Qal
active participle, with the
2nd person masculine
singular suffix
|
Strong’s #8130
BDB #971
|
Translation: ...for [you] love those who hate you... David’s son, Absalom, hated him; and he loved Absalom. He
could not extricate himself emotionally from this son, who reminded David so much of himself. But Absalom had
absolutely no feelings for David.
2Samuel 19:6b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
sânêʾ (שָׂנֵא) [pronounced
saw-NAY]
|
to hate, loath; to be hateful, to be
filled with animosity
|
Qal infinitive construct
|
Strong’s #8130
BDB #971
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
ʾâhêb (אָהֵב) [pronounced
aw-HAYVB]
|
lovers; friends; those who are
desired or loved, the ones loving
|
masculine plural, Qal
active participle, with the
2nd person masculine
singular suffix
|
Strong’s #157
BDB #12
|
Translation: ...and you hate those who love you;... By David’s words and acts, he has done nothing but shown
hatred and disregard for those who risked their lives for him.
R. B. Thieme, Jr. used the term reverse process reversionism to describe this state of mind described here in
2Sam. 19:6. When a person enters into reversionism, he turns against those who love him, and he loves those
who are inconsequential. This describes precisely David’s emotional state, which Joab must break through.
|
Reversionism and Reverse Process Reversionism
|
Reversionism is an act of reversing or turning in the opposite way, or a state of being so turned. As believers
we were designed to execute the plan of God. But in reversionism we turn the other way and cannot be
distinguished from our pre-salvation status. We are believers thinking human viewpoint. Reversionism is the
act of reverting to a former state, habit, belief, or practice of sinning. Reversionism is the status of the believer
who fails to execute the plan of God for the Church Age. He returns to his pre-salvation modus operandi and
modus vivendi. Reversionism is a reversal of priorities, attitudes, affections, the object of personal love
Reverse Process Reversionism is the final stage of reversionism, a combination of the sixth and seventh
stages. Everything that is worthwhile and valuable in life is rejected; everything that is useless and nonsense
is accepted. Prolonged residence in the cosmic system causes a complete reversal of all mandates, all
priorities, and all norms and standards related to the plan of God. Christian degeneracy reaches its peak in
reverse process reversionism. The believer in reverse process reversionism cannot be distinguished in any way
from an unbeliever, though he cannot lose his salvation. In reverse process reversionism, degeneracy is
defined as decline from the normal standards of the plan of God. Therefore, the believer retrogresses into below
normal stages of reversionism, and totally reverts from the divine standards found in the Word of God.
|
Much more on this topic can be uncovered by simply googling “reverse process reversionism.” (Use the
quotation marks)
|
These definitions are taken directly from Grace Notes, which are notes of R. B. Thieme, Jr.’s lectures; accessed
January 5, 2014.
|
When you love some one, you focus your attention on them. You concentrate on them. David’s troops deserve
this. They deserve his attention and concentration. They deserve words of praise. They need to see a leader
stand before them who can set aside his grief and recognize what they have done for him.
Peter Pett on this: David's grief over the loss of his son was so great that it did in fact become an
obsession, with the result that he began to behave very foolishly by ignoring the great victory won by
his troops and shutting himself away from everyone in deep mourning, and this at the very time when
they were expecting a victory celebration. His men had come back filled with elation at their triumph,
only to discover that the king whom they had been fighting for could only shut himself away in grief
over the richly deserved death of his treacherous son. The consequence was that those who had
fought so hard for him were creeping around and filled with shame. In other words, as a leader of men
he was failing those who looked up to him, and allowing his personal feelings to affect his behaviour
towards those who relied on him. He was allowing his family relations to once again interfere with his
duty. The worst side of David's attitude towards his subordinates was coming out.
L. M. Grant: Joab, hard, callous warrior as he was, had no sorrow whatever for Absalom; he was glad
he was dead, and had no sympathy for David nor for his mourning. He came to the king with sharply
reproving words (vs.5-6), telling him that he had disgraced his servants who had saved his life and
the lives of his entire household. In fact, he goes further, declaring that it is evident to Joab that David
loved his enemies and hated his friends...He tells him that if all David's men had died and Absalom
had lived, David would have been pleased But if this had happened, David too would soon have been
killed.
What appears to be the case is, David is still involved in the residue of interlocking systems of arrogance; and
is in emotional reversionism. His thinking is still all backwards, despite some of the good decisions that he has
made up to this point in time.
|
Because of Arrogance, David Lacks Appreciation for his Troops
|
1. Involvement in the arrogance complex destroys the capacity to be thankful and grateful. A person in any
of the spheres of arrogance is unable to be considerate of others.
2. The opposite of being in the arrogance complex is having capacity for life and happiness and love. These
capacities must include capacity to appreciate what others have done.
3. Arrogance involvement has led David to be totally lacking in thanksgiving and gratitude. You will note that
David has not thanked the Lord or worshiped the Lord. He has never said “Thank you, Father.” He has
not expressed gratitude to his military or his officers. He offers no word of comfort for those who have
been lost in battle. He thinks of no one other than himself.
4. The arrogant person is ungrateful, and insensitive to the efforts and kindnesses of others.
5. In arrogance, David lost track of the big picture and was disorganized of mind, preoccupied with self.
6. David was alive because of the military victory, and yet he does not thank God for this victory. In his
arrogance, he shows no gratitude toward God or man.
7. Arrogance destroys capacity for love. David has many sons, daughters, wives and mistresses who are
saved because of his military and has no gratitude that his way of life will be perpetuated. He is so
preoccupied with the dead, so he cannot appreciate what the living have done for him.
8. However, Joab’s speech will reach David and help to turn him around. You will notice that this is not
some rah-rah speech filled with empty platitudes; Joab lays the truth out and David either has to accept
it or reject it.
9. If David rejects the truth, then his country would go down in chaos. If David accepts the truth, then Israel
will survive and his way of life will be preserved.
10. David will listen to Joab, which is one of the greatest decisions that David makes in his life.
11. At some point in his recovery, David will write a psalm which we will study.
|
Many of these points are from R. B. Thieme, Jr.’s 1972 David series, lesson #631_0484, 09/05/1980.
|
How he reacts to Joab will be key as to whether he will recover or not.
2Samuel 19:6c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
nâgad (נָגַד) [pronounced
naw-GAHD]
|
to make conspicuous, to make
known, to expound, to explain, to
declare, to inform, to confess, to
make it pitifully obvious that
|
2nd person masculine
singular, Hiphil perfect
|
Strong's #5046
BDB #616
|
yôwm (יוֹם) [pronounced
yohm]
|
day; time; today (with a definite
article)
|
masculine singular noun
with the definite article
|
Strong’s #3117
BDB #398
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
ʾêyn (אֵין) [pronounced
ān]
|
nothing, not, [is] not; not present,
not ready; expresses non-existence, absence or non-possession; [there is] no [none,
not one, no one, not]
|
particle of negation;
substantive of negation
|
Strong’s #369
BDB #34
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 2nd
person masculine
singular suffix
|
No Strong’s #
BDB #510
|
sar (שַׂר) [pronounced
sar]
|
chieftain, chief, ruler, official,
captain, prince, leader,
commander
|
masculine plural noun
|
Strong’s #8269
BDB #978
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʿebed (עֶבֶד) [pronounced
ĢEB-ved]
|
slave, servant; underling; subject
|
masculine plural noun
|
Strong’s #5650
BDB #713
|
Translation: ...for you have made it clear today that your commanders and enlisted men [lit., servants] [mean]
nothing to you. David ought to be celebrating with his supporters. He ought to be thanking them and wishing them
well and visiting those who are wounded. But by David’s actions, he has shown that these men mean nothing to
him.
The tragedy is, David is as screwed up emotionally as his son Absalom is. He does not realize just what these
men have done on his behalf. He is not functioning as a leader, and these men just fought to keep him as their
leader.
Again, this is reverse process reversionism; those who ought to be important to David and ought to be loved and
honored by David, are set aside; and the man for whom David ought to have no regard, Absalom, David
incessantly mourns over. David does not value those who ought to be important to him; and he places an
inordinate amount of value on someone who is worth very little.
2Samuel 19:6d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
yâdaʿ (יָדַע) [pronounced
yaw-DAHĢ]
|
to know, to perceive, to acquire
knowledge, to become
acquainted with, to know by
experience, to have a knowledge
of something; to see; to learn; to
recognize [admit, acknowledge,
confess]
|
1st person singular, Qal
perfect
|
Strong’s #3045
BDB #393
|
yôwm (יוֹם) [pronounced
yohm]
|
day; time; today (with a definite
article)
|
masculine singular noun
with the definite article
|
Strong’s #3117
BDB #398
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
lû (לוּ) [also writteen lûʾ
(לוּא)] [pronounced lue]
|
O that, would that, if only, if
|
conjunction
|
Strong’s #3863
(and #3808?)
BDB #530
|
Together, these two particles mean that if. I did not find a specialized combined meaning in BDB.
|
ʾĂbîyshâlôwm (אֲבִישָלוֹם)
[pronounced ub-ee-shaw-LOHM]
|
my father is peace and is
transliterated Absalom
|
masculine singular
proper noun
|
Strong’s #53
BDB #5
|
chêy (חֵי) [pronounced
khay]
|
life, lives, living, being alive,
having life, immortality, a long
life, sustenance, sustaining life;
refreshment; being vigorous;
prosperity, welfare, happiness,
living prosperously
|
masculine singular
adjective
|
Strong's #2416
BDB #313
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
kôl (כֹּל) [pronounced
kohl]; also kol (כַּל)
[pronounced kol]
|
all, all things, the whole, totality,
the entirety, everything
|
masculine singular noun
with the 1st person plural
suffix
|
Strong’s #3605
BDB #481
|
yôwm (יוֹם) [pronounced
yohm]
|
day; time; today (with a definite
article)
|
masculine singular noun
with the definite article
|
Strong’s #3117
BDB #398
|
mûwth (מוּת)
[pronounced mooth]
|
dying, perishing; dying ones,
ones who are dying [perishing]
|
masculine plural, Qal
active participle
|
Strong's #4191
BDB #559
|
Translation: I know today that if Absalom [were] alive and all of us were dead,... Here, Joab makes a pretty
amazing statement, but one which is true: David would prefer this day if Absalom were still alive and all of his own
soldiers dead.
2Samuel 19:6e
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
ʾâz (אָז) [pronounced
awz]
|
then, after that, at that time, in
that case (when following an if or
though), now, as things are; that
being so, therefore, because of
that
|
adverb
|
Strong’s #227
BDB #23
|
Literally, these two particles together mean, for then. However, I have simply translated this then, as have ...
|
yâshâr (יָשָר)
[pronounced yaw-SHAWR]
|
right, correct, accurate, lacking
in contradictions, upright,
straight, uniform, having internal
integrity, even
|
masculine singular
adjective which can act
like a substantive
|
Strong’s #3477
BDB #449
|
be (בְּ) [pronounced beh]
|
in, into, at, by, near, on, with,
before, against, by means of,
among, within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
ʿêynayim (עֵינַיִם)
[pronounced ģay-nah-YIM]
|
eyes, two eyes, literal eye(s),
spiritual eyes; face, appearance,
form; surface
|
feminine dual noun with
the 2nd person masculine
singular suffix
|
Strong’s #5869
(and #5871)
BDB #744
|
This phrase is literally in your eyes, but it can be translated in your opinion, in your estimation, to your way of
thinking, as you see [it]. The dual and plural forms of this word appear to be identical. Possibly, this could also
mean, as you please, as you want, as you desire, whatever you think is right.
|
Translation: ...then [that would be] right in your eyes. This would be David’s preference, for his loyal soldiers to
be dead, and his disloyal son, Absalom, to be alive. The logical end to this would be that David and all of his
family would be killed. Absalom could not be allowed to live. Everyone else that David loves would have been
killed by Absalom. This is how illogical David is, and how illogical thinking with our emotions makes us.
F. B. Meyer: Joab's remonstrance, though expressed in rough and uncourteous phrase, was perfectly
just. The royal troops, instead of being welcomed with acclamation, had slunk into the city, as if
defeated, immediate steps must be taken to counteract their depression. Private grief must yield to
public interests.
Peter Pett on this: This brought David to his senses as he recognised the truth of Joab's words and
he consequently left his room of mourning and went and sat in the gate in order to make himself
available to his men. The result was that when the news got around his people gladly gathered around
him, delighted that he had overcome his grief.
Joab had to lay it on the line. He had to speak to David as king and as a man who understands the laws of divine
establishment, and lay it on the line. This was no time for Joab to mince words. Quite a number of commentators
were confused by this.
Some commentators made some foolish statements here. Gill said
that this was carrying the matter
too far, apparently not understanding the concept of hyperbole. Clark wrote: Joab’s firm reproof was
necessary to arouse him to a sense of his duty to his people. But still, in his manner, Joab had far
exceeded the bonds of that reverence which a servant owes to his master, or a subject to his prince.
Joab was a good soldier, but in every respect a bad man, and a dangerous subject.
Jamieson,
Fausset and Brown gave a similar assessment: Joab's remonstrance was right and necessary, but
it was made with harshness. He was one of those persons who spoil their important services by the
insolence of their manners.
Or, in other words, Joab, be nicer, okay? Joab had to penetrate David’s
thick layer of self-pity. What he did was right and on-target. Joab is one of the few men who could
fully level with King David.
This comes from an attitude of those who aren’t really out there is the world. They make
pronouncements from their ivory tower of judgment. The Treasury of Scriptural Knowledge promotes
the same foolish viewpoint that Joab’s firm and sensible reproof was necessary to arouse him to a
sense of his duty to his people and yet, they quickly add, but, in his manner, Joab far exceeded the
bounds of that reverence which a servant owes to his master, or a subject to his prince.
Poppycock!
(Another word occurred to me as well) the Treasury of Scriptural Knowledge gets it right to begin with,
and then, suddenly becomes overly concerned that Joab might come across as too harsh.
Sometimes, a believer has to be harsh. Sometimes you cannot just tippy-toe around every damn thing
in the way. At some point you will be asked, “So you are saying, if some nice, kind Buddhist (Muslim,
whatever) does not know about Jesus, then he is not saved?” And the answer is, “Hell, yes; now you
seem to get it. Jesus died for your sins; Buddha did not do that; Mohammed did not do that. Jesus
made provision for your wrongdoing before a righteous God. No other religions leader can make this
claim.” When it comes to the truth, truth must be unequivocal. What Joab said was 100% accurate.
David could not ask for a better right-hand man at this point.
Matthew Henry understands Joab perfectly and eruditely: How plainly and vehemently Joab reproved
David for this indiscreet management of himself in this critical juncture. David never more needed the
hearts of his subjects than now, nor was ever more concerned to secure his interest in their affections;
and therefore whatever tended to disoblige them now was the most impolitic thing he could do, and
the greatest wrong imaginable to his friends that adhered to him.
Guzik also gives a correct and simpler understanding of Joab’s approach: Joab gave David a stern
wake-up call. "David, your excessive mourning is selfish. It isn't all about you. These loyal, sacrificial
supporters of you deserve to feel good about their victory and you are making them feel terrible. Snap
out of it."
Or, as John Wesley wrote: such sharpness of [Joab’s] speech was in a manner necessary to awaken
the king out of his lethargy.
Joab then went into the house of the king and he said, “Today, you have shamed and humiliated all of your
servants who saved your life today, as well as the lives of your sons and daughters, and your wives and
mistresses. Apparently, you love those who hate you and you hate those who love you. By your self-centered
actions today, you have made it obvious that your commanders and enlisted men mean nothing to you. In fact,
I believe if Absalom were alive today and the rest of us dead, you would have preferred that. This is exactly what
King David needed to hear. He needed to hear some straight talk from Joab.
——————————
First Joab told David exactly what was going on, in no uncertain terms. In this verse, he would tell David what he
had to do, and what repercussions would come from him not stepping up.
And now go and speak upon a heart of your
servants, for in Yehowah I have sworn that
you will not go if stays a man with you the
night, and has been evil to you this more
than all the evil which has come upon you
from your youth as far as now.”
|
2Samuel
19:7
|
Now go and speak to the understanding of
your soldiers, for I swear by Yehowah that if
you do not go, then no man will remain with
you this night, and this evil [is] greater to you
than all the evil which has come upon you
from your youth until now.”
|
Now, therefore, go and speak to your soldiers—they will understand your being so conflicted—however,
if you do not speak to them, then I swear by Jehovah that no man will remain with you this night, and that
the evil of having no support among the people will be greater than any other evil which has come upon
you from your youth until now.”
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate Now therefore arise, and go out, and speak to the satisfaction of your servants: for
I swear to you by the Lord, that if you will not go forth, there will not tarry with you
so much as one this night: and that will be worse to you, than all the evils that have
befallen you from your youth until now.
Masoretic Text (Hebrew) And now go and speak upon a heart of your servants, for in Yehowah I have sworn
that you will not go if stays a man with you the night, and has been evil to you this
more than all the evil which has come upon you from your youth as far as now.”
Peshitta (Syriac) Now therefore arise, go out and speak comfortingly to your servants; for I swear by
the LORD, if you do not go out, not a man will remain with you this night; and this
will be worse for you than all the evils that have befallen you from your youth until
now.
Septuagint (Greek) And now arise and go forth, and speak comfortably to your servants; for I have
sworn by the Lord, that unless you will go forth this day, there shall not a man
remain with you this night. And know for yourself, this thing will indeed be evil to you
beyond all the evil that has come upon you from your youth until now.
Significant differences: The first set of underlined words all translate the word heart. The Latin and the
Syriac both appear to translate the word evil in two different ways.
Thought-for-thought translations; paraphrases:
Common English Bible Now get up! Go out and encourage your followers! I swear to the Lord that if you
don't go out there, not one man will stick with you tonight-and that will be more
trouble for you than all the trouble that you've faced from your youth until now."
Contemporary English V. Now get up! Go out there and thank them for what they did. If you don't, I swear by
the LORD that you won't even have one man left on your side tomorrow morning.
You may have had a lot of troubles in the past, but this will be the worst thing that
has ever happened to you!
Easy English You should go out and encourage your men. Otherwise, not one man will remain
loyal to you tonight. The *Lord knows that this is a serious matter. This will be the
worst thing that has ever happened in your life.'
Easy-to-Read Version Now get up and go speak to your officers. Encourage them! I swear by the Lord that
if you don’t go out and do that right now, you won’t have one man with you tonight.
And that will be worse than all the trouble you have had since you were a child.”
Good News Bible (TEV) Now go and reassure your men. I swear by the LORD's name that if you don't, not
one of them will be with you by tomorrow morning. That would be the worst disaster
you have suffered in all your life."
The Message Get hold of yourself; get out there and put some heart into your servants! I swear
to GOD that if you don't go to them they'll desert; not a soldier will be left here by
nightfall. And that will be the worst thing that has happened yet."
New Century Version Now go out and encourage your servants. I swear by the Lord that if you don't go
out, no man will be left with you by tonight! That will be worse than all the troubles
you have had from your youth until today."
New Life Bible So now get up and go out and speak in kindness to your servants. I swear by the
Lord that if you do not, for sure not a man will stay with you this night. And this will
be worse for you than all the bad things that have happened to you since you were
young."
New Living Translation Now go out there and congratulate your troops, for I swear by the Lord that if you
don't go out, not a single one of them will remain here tonight. Then you will be
worse off than ever before."
The Voice Go out now, and speak with kindness and respect to those who have served you.
You can still save the day; but I swear by the Eternal One, if you do not alter this
mood now, not a single man will be with you tonight, and this will be the greatest
disaster ever to wash over you.
Partially literal and partially paraphrased translations:
American English Bible 'Now, get up. go out and talk to your servants! Tell them how you really feel! For,
I swear by Jehovah, that unless you go out there today, there won't be a man
standing with you tonight. Realize that the evil you're doing here is worse that all the
evil things that have happened to you since you were young.'
Christian Community Bible You must now show yourself and say a good word to your guards for, I swear by
Yahweh, if you do not, no one will stay with you tonight, and this will be worse than
all the evil that has happened to you from your youth to the present day.”
New Advent (Knox) Bible Bestir thyself, come out and speak to thy men, and earn their good will; I swear by
the Lord that if thou dost not come out, not a man will be left to serve thy cause by
night-fall; and worse awaits thee than all the troubles which have come upon thee
from the days of thy youth till now.
New American Bible (2002) Now then, get up! Go out and speak kindly to your servants. I swear by the LORD
that if you do not go out, not a single man will remain with you overnight, and this
will be a far greater disaster for you than any that has afflicted you from your youth
until now."
New American Bible (2011) Now then, get up! Go out and speak kindly to your servants. I swear by the LORD
that if you do not go out, not a single man will remain with you overnight, and this
will be a far greater disaster for you than any that has come upon you from your
youth until now."
NIRV "Now go out there and cheer up your men. If you don't, you won't have any of them
left with you by sunset. That will be worse for you than all of the troubles you have
ever had in your whole life. That's what I promise you with an oath in the Lord's
name."
New Jerusalem Bible Now get up, come out and reassure your soldiers; for if you do not come out, I
swear by Yahweh, not one man will stay with you tonight; and this will be a worse
misfortune for you than anything that has happened to you from your youth until
now!'
New Simplified Bible »Now stand up! Go out there and thank them for what they did. If you do not, I
swear by Jehovah you will not even have one man left on your side tomorrow
morning. You may have had a lot of troubles in the past. But this will be the worst
thing that has ever happened to you!«
Revised English Bible Now go at once and give your servants some encouragement; if you refuse, I swear
by the Lord that by nightfall not a man will remain with you, and that would be a
worse disaster than any you have suffered since your earliest days.’
Today’s NIV Now go out and encourage your men. I swear by the LORD that if you don't go out,
not a man will be left with you by nightfall. This will be worse for you than all the
calamities that have come on you from your youth till now."
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Now rise, proceed, and speak toward the heart of your servants. I swear by
Yahweh, if you do not proceed, then lodge with no man tonight that does- this evil
to you as all the evil will come toward you from your youth until now."
Bible in Basic English So get up now, and go out and say some kind words to your servants; for, by the
Lord, I give you my oath, that if you do not go out, not one of them will keep with
you tonight; and that will be worse for you than all the evil which has overtaken you
from your earliest years.
The Expanded Bible Now go out and ·encourage [reassure; speak kindly to] your servants. I swear by
the Lord that if you don't go out, ·no man will be left with you by tonight [Lnot one
man will stay with you tonight]! That will be worse than ·all the troubles [any
disaster/evil] you have had from your youth until today."
Ferar-Fenton Bible But, however, get up, and go out, and speak to the hearts of your soldiers,-·-for, by
the Ever-Living I swear to you, that, if you delay it, there will not be a single man
with you to·night! And that will be worse for you than all the suffering that has come
upon you from your youth until now.”
NET Bible® So get up now and go out and give some encouragement to [Heb "and speak to the
heart of."] your servants. For I swear by the Lord that if you don't go out there, not
a single man will stay here with you tonight! This disaster will be worse for you than
any disaster that has overtaken you from your youth right to the present time!"
NIV – UK Now go out and encourage your men. I swear by the Lord that if you don't go out,
not a man will be left with you by nightfall. This will be worse for you than all the
calamities that have come on you from your youth till now.' Pr 14:28
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Now get up, go out and speak heart-to-heart with your servants. For I swear by
ADONAI that if you don't go out, not one man will stay here with you tonight - and
that will be worse for you than all the misfortunes you have suffered from your youth
until now."
exeGeses companion Bible Now rise, go and word to the heart of your servants:
for I oath by Yah Veh, if you go not forth,
no man stays overnight with you this night:
and this is more vilifying to you
than all the evil that befell you
from your youth until now.
JPS (Tanakh—1985) Now arise, come out and placate your followers! For I swear by the Lord that if [So
Septuagint, 4QSama, and some other Hebrew manuscripts, and an ancient
masoretic tradition; ordinary texts omit “if.”] you do not come out, not a single man
will remain with you overnight; and that would be a greater disaster for you than any
disaster that has befallen you from your youth until now.”
Judaica Press Complete T. And now arise, go out, and speak to the heart of your servants, for I swear by the
Lord, that if you do not go forth, not one man will remain with you tonight. Now this
will be worse for you than all the misfortune that has befallen you from your youth
until now."
Orthodox Jewish Bible Now therefore arise, go forth, and speak to the lev unto thy avadim; for I swear by
Hashem, if thou go not forth, there will not tarry one ish with thee halailah (this
night); and that will be worse unto thee than kol hara'ah that befell thee from thy
youth until now.
Literal, almost word-for-word, renderings:
The Amplified Bible So now arise, go out and speak kindly and encouragingly to your servants; for I
swear by the Lord that if you do not go, not a man will remain with you this night.
And this will be worse for you than all the evil that has befallen you from your youth
until now.
A Conservative Version Now therefore arise, go forth, and speak graciously to thy servants. For I swear by
LORD, if thou do not go forth, there will not remain a man with thee this night. And
that will be worse to thee than all the evil that has befallen. Obviously there is more
to this verse, but I cannot locate the rest of it anywhere.
Context Group Version Now therefore arise, go out, and speak comfortably to your slaves; for I swear by
YHWH, if you don't go out, there will not stay a man with you this night: and that will
be worse to you than all the evil that has befallen you from your youth until now.
Darby Translation But now arise, go forth, and speak consolingly to thy servants; for I swear by
Jehovah, if thou go not forth, there will not tarry one with thee this night; and that
would be worse to thee than all the evil that has befallen thee from thy youth until
now.
English Standard Version Now therefore arise, go out and speak kindly to your servants, for I swear by the
LORD, if you do not go, not a man will stay with you this night, and this will be worse
for you than all the evil that has come upon you from your youth until now."
Green’s Literal Translation And now rise up; go out and speak to the heart of your servants. For I have sworn
by Jehovah that if you do not go out, not a man shall remain with you tonight. And
this would be worse for you than all the evil that has come on you from your youth
until now.
Kretzmann’s Commentary Now, therefore, arise, go forth, and speak comfortably unto, literally, "to the heart
of," thy servants, showing them some measure of appreciation, satisfying and
refreshing their minds; for I swear by the Lord, if thou go not forth, there will not
tarry one with thee this night, not that he himself would lead the army away, but that
the dissatisfaction had reached a stage where this result was inevitable; and that
will be worse unto thee than all the evil that befell thee from thy youth until now.
New RSV So go out at once and speak kindly to your servants; for I swear by the Lord, if you
do not go, not a man will stay with you this night; and this will be worse for you than
any disaster that has come upon you from your youth until now.'
Syndein/Thieme Now . . . GET UP {an order this is the 'imperative of THREAT' - not the 'imperative
of command' since Joab has no authority over David - Joab is stating a fact of what
will happen if David does not straighten himself out} . . . therefore . . . GO OUT
{another harsh order by the commander in chief to the king} and encourage your
troops! {a third strong command to the king} {idiom: literally 'speak to the hearts of
your servants'} For I {Joab} 'solemnly swear'/'take an oath' by Jehovah/God, that if
you {David} do not go out 'all of the army will desert you by sundown' {idiom:
literally: 'not a man will pass the night with you'}. Therefore, this {disaster} will be
worse for you than all the disasters/evil which has come upon you 'all of your
life'/'from your youth until now'." {Note: Joab is using harsh language to 'slap' David
back to reality - in order to save the Nation (it needs a strong king to pull itself back
together).}.
Webster’s updated Bible Now therefore arise, go forth, and speak comfortably to your servants: for I swear
by the LORD, if you will not go forth, there will not tarry one with you this night: and
that will be worse to you than all the evil that has befallen you from your youth until
now.
World English Bible Now therefore arise, go forth, and speak comfortably to your servants; for I swear
by Yahweh, if you don't go forth, there will not stay a man with you this night: and
that will be worse to you than all the evil that has happened to you from your youth
until now.
Young’s Updated LT “And now, rise, go out and speak unto the heare of your servants, for by Jehovah
I have sworn, that—you are not going out—there does not lodge a man with you to-night; and this is worse for you than all the evil that has come upon you from your
youth till now.”
The gist of this verse: Joab indicates to David that speaking to his men is critical. None of them would
remain with him that night if he did not.
2Samuel 19:7a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʿattâh (עַתָּה) [pronounced
ģaht-TAWH]
|
now, at this time, already
|
adverb of time
|
Strong’s #6258
BDB #773
|
When followed by an imperative or an interrogative, we + the adverb ʿattâh mean and so, thus, things being so,
therefore, now therefore, now then. Sometimes, the concept of time is lost when this combination is used to
incite another.
|
yâtsâʾ (יָצָא) [pronounced
yaw-TZAWH]
|
go [come] out, go [come] forth;
rise [up]
|
2nd person masculine
singular, Qal imperative
|
Strong's #3318
BDB #422
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
dâbar (דָּבַר) [pronounced
dawb-VAHR]
|
speak, talk [and back with
action], give an [your] opinion,
expound, make a formal speech,
speak out, promise, propose,
declare, proclaim, announce
|
2nd person masculine
singular, Piel imperative
|
Strong’s #1696
BDB #180
|
ʿal (עַל) [pronounced
ģahl]
|
upon, beyond, on, against,
above, over, by, beside
|
preposition of relative
proximity
|
Strong’s #5921
BDB #752
|
When not showing a physical relationship between two things, ʿal can take on a whole host of new meanings:
on the ground of, according to, on account of, on behalf of, concerning, besides, in addition to, together with,
beyond, above, over, by on to, towards, to, against, in the matter of, concerning, as regards to. It is one of the
most versatile prepositions in Scripture. This word often follows particular verbs. In the English, we have
helping verbs; in the Hebrew, there are helping prepositions.
|
lêb (לֵב) [pronounced
laybv]
|
heart, inner man, mind, will,
thinking; midst
|
masculine singular
construct
|
Strong's #3820
BDB #524
|
BDB gives the following definitions: inner man, mind, will, heart, understanding; inner part, midst; midst (of
things); heart (of man); soul, heart (of man); mind, knowledge, thinking, reflection, memory; inclination,
resolution, determination (of will); conscience; heart (of moral character); as seat of appetites; as seat of
emotions and passions; as seat of courage.
|
ʿebed (עֶבֶד) [pronounced
ĢEB-ved]
|
slave, servant; underling;
subject; this can mean military
men, soldiers in the plural
|
masculine plural noun
with the 2nd person
masculine singular suffix
|
Strong’s #5650
BDB #713
|
Translation: Now go and speak to the understanding of your soldiers,... David is conflicted
and his soldiers know this. Joab is not telling David to get out there and speak emotionally
and get all choked up, but to speak to the understanding of his soldiers; apologize for his
mixed up standards, and praise them for their loyalty and bravery.
Joab is not telling David to be phony or to give some kind of a pep talk that is meaningless.
They are not all going to put their hands in the middle of a group and give up a group shout.
David is to speak to their heart, which means, he should speak to their intelligence and their
thinking. His soldiers did what they did out of great loyalty to him. He needs to show
loyalty back to them, rather than to Absalom.
Huddle-hands graphic, from Useful Breath blogspot; accessed January 21, 2014.
2Samuel 19:7b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
be (בְּ) [pronounced beh]
|
in, into, at, by, near, on, with,
before, against, by means of,
among, within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
YHWH (יהוה)
[pronunciation is possibly
yhoh-WAH]
|
transliterated variously as
Jehovah, Yahweh, Yehowah
|
proper noun
|
Strong’s #3068
BDB #217
|
shâbaʿ (שָבַע)
[pronounced shawb-VAHĢ]
|
to swear, to imprecate, to curse,
to swear an oath, to take a
solemn oath, to swear allegiance
|
1st person singular,
Niphal imperfect
|
Strong's #7650
BDB #989
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
In this case, these two words together seem to mean, I will guarantee you that...
|
The 1985 Tanakh inserts
an if right here, and footnotes it with: So Septuagint, 4QSama, and some other
Hebrew manuscripts, and an ancient masoretic tradition; ordinary texts omit “if.”
|
ʾîm (אִם) [pronounced
eem]
|
if, though; lo, behold; oh that, if
only; when, since, though when
(or, if followed by a perfect tense
which refers to a past event)
|
primarily an hypothetical
particle
|
Strong's #518
BDB #49
|
I placed an if in my translation before I was even aware of this.
|
ʾêyn (אֵין) [pronounced
ān]
|
nothing, not, [is] not; not present,
not ready; expresses non-existence, absence or non-possession; [there is] no [none,
not one, no one, not]
|
particle of negation;
substantive of negation
with the 2nd person
masculine singular suffix
|
Strong’s #369
BDB #34
|
yâtsâʾ (יָצָא) [pronounced
yaw-TZAWH]
|
going [coming] out, going
[coming] forth; rising
|
Qal active participle
|
Strong's #3318
BDB #422
|
Translation: ...for I swear by Yehowah that if you do not go,... Essentially, Joab is saying, “I guarantee that, if you
do not do this...” This is not an oath; this is not a threat. Joab is looking into the logical future here.
2Samuel 19:7c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
ʾîm (אִם) [pronounced
eem]
|
if, though; lo, behold; oh that, if
only; when, since, though when
(or, if followed by a perfect tense
which refers to a past event)
|
primarily an hypothetical
particle
|
Strong's #518
BDB #49
|
The particle ʾîm (אִם) can be used as a demonstrative (lo, behold), an interrogative (usually expecting a negative
response and often used with other particles and rhetorically), and as a conditional particle (if, though); an
indication of a wish or desire (oh that, if only; this is a rare usage).
|
Gesenius writes: Its primary power I regard as demonstrative, lo! Behold!
|
When following an oath, either stated or implied, ʾîm, by itself, functions as an emphatic negative. According
to the Geneva Bible: The Hebrews in swearing begin commonly with "If" and understand the rest, that is, that
God will punish him who breaks the oath: here the wicked show that they are afraid lest that happen to them
which they would do to others.
|
It is not clear in my Dead Sea Scrolls Bible, because of all the missing text, whether this hypothetical particle
is misplaced or in addition to the hypothetical particle which seems to be found a few words earlier.
|
lûwn (לוּן) [pronounced
loon]
|
to lodge, to pass the night, to
spend the night, to lodge for the
night, to abide
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #3885
BDB #533
|
ʾîysh (אִיש) [pronounced
eesh]
|
a man, a husband; anyone; a
certain one; each, each one,
everyone
|
masculine singular noun
(sometimes found where
we would use a plural)
|
Strong's #376
BDB #35
|
ʾêth (אֶח) [pronounced
ayth]
|
with, at, near, by, among,
directly from
|
preposition (which is
identical to the sign of
the direct object) with the
2nd person masculine
singular suffix
|
Strong's #854
BDB #85
|
layelâh (לַיְלָה)
[pronounced LAY-law]
|
night; that night, this night, the
night
|
masculine singular noun
with the definite article
|
Strong’s #3915
BDB #538
|
Translation: ...then no man will remain with you this night,... Here would be the result of David not going out and
speaking to his men. No man would remain with him that night. He would lose all popular support.
Application: We have a situation right today that is analogous to this. President Obama (I write this in early 2014)
has said in his campaign speeches that Afghanistan is the good war, and we have soldiers there fighting, on behalf
of the United States and behalf of him. This is a very difficult war to justify, and the President has made no effort
whatsoever to say why we are there, to say why this is the important war, to lay out his goals and objectives in this
war, and to voice support for the men there. He is the commander-in-chief, and he may or may not like that aspect
of his presidency, but since ¾ths of the men to die in Afghanistan have died under his watch, it is certainly his
duty to show support in every way for these young men and women. As a result, the people of the United States
have no support for this war, and the soldiers that President Obama has sent there are essentially hung out to dry.
What should they do? Do they continue a mission that does not even interest their president? Or do they just try
to survive in any way that they can?
So far, v. 7 reads: “Now go and speak to the understanding of your soldiers, for I swear by Yehowah that if you
do not go, then no man will remain with you this night,...” Joab is making it clear that David is on thin ice here.
What he does over the next few hours will determine the direction of his reign.
Joab might be exaggerating slightly; but there is a good chance that even he would move out and return to
Jerusalem, without his king. And if Joab did, certainly most of the soldiers under him would as well.
These men just risked their lives to support David and to maintain him as their leader. If they return to this
emotional wreck who keeps calling out the name of the man who revolted against him, they are going to wonder
if they backed the wrong horse.
That David is actually listening to Joab suggests to me that David is not only growing spiritually, but he is getting
out of the interlocking systems of arrogance. He will take the advice of Joab to heart and he will act on it. He
recognizes that what Joab is saying is true. He does not say, “Look, you are blowing this way out of proportion.
I got this wired. Don’t you worry about the politics. I can handle that. You worry about the next battle.” Joab has
reached David, and from this point forward, David is going to make a series of good decisions, which decisions
are going to perpetuate his kingship for another 7 years (according to the timeline). I would think that it is for
longer than that. But, in any case, he will go out properly as a king, picking his successor and setting aside his
reign at the end by his own volition. Enough time will pass between this point, and the time that Solomon assumes
power, that David will no longer be seen as the deposed king.
2Samuel 19:7d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
râʿaʿ (רָעַע) [pronounced
raw-ĢAHĢ]
|
to make a loud noise; to be evil
[from the idea of raging or being
tumultuous]; to be bad, to
displease; possibly to be
unpleasant and embittering; to
break, to shatter; to be worse
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #7489
BDB #949
|
Owen has, instead:
|
râʿâh (רִַעַה) [pronounced
raw-ĢAW]
|
evil, misery, distress, disaster,
injury, iniquity, aberration, that
which is morally reprehensible
|
feminine singular
adjective/noun
|
Strong’s #7451
BDB #949
|
Because of the feminine singular demonstrative pronoun below, this might be more accurate.
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 2nd
person masculine
singular suffix
|
No Strong’s #
BDB #510
|
zôʾth (זֹאת) [pronounced
zoth]
|
here, this, this one; thus;
possibly another
|
feminine of singular zeh;
demonstrative pronoun,
adverb
|
Strong’s #2063
(& 2088, 2090)
BDB #260
|
min (מִן) [pronounced
min]
|
from, off, out from, of, out of,
away from, on account of, since,
than, more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
kôl (כֹּל) [pronounced
kohl]
|
the whole, all of, the entirety of,
all; can also be rendered any of
|
masculine singular
construct followed by a
definite article
|
Strong’s #3605
BDB #481
|
râʿâh (רִַעַה) [pronounced
raw-ĢAW]
|
evil, misery, distress, disaster,
injury, iniquity, aberration, that
which is morally reprehensible
|
feminine singular
adjective/noun with the
definite article
|
Strong’s #7451
BDB #949
|
ʾăsher (אֲֹשֶר)
[pronounced ash-ER]
|
that, which, when, who, whom
|
relative pronoun
|
Strong's #834
BDB #81
|
bôwʾ (בּוֹא) [pronounced
boh]
|
to come in, to come, to go in, to
go, to enter, to advance
|
3rd person feminine
singular, Qal imperfect
|
Strong’s #935
BDB #97
|
ʿal (עַל) [pronounced
ģahl]
|
upon, beyond, on, against,
above, over, by, beside
|
preposition of relative
proximity with the 2nd
person masculine
singular suffix
|
Strong’s #5921
BDB #752
|
min (מִן) [pronounced
min]
|
from, off, out from, of, out of,
away from, on account of, since,
than, more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
neʿûrîym (נעוּרִים)
[pronounced neģoo-REEM]
|
childhood, youth (it is always
found in the plural, so we might
render it youthful years);
adolescence
|
masculine plural noun
with a 2nd person
masculine singular suffix
|
Strong’s #5271
BDB #655
|
ʿad (עַד) [pronounced
ģahd]
|
as far as, even to, up to, until
|
preposition of duration or
of limits
|
Strong’s #5704
BDB #723
|
ʿattâh (עַתָּה) [pronounced
ģaht-TAWH]
|
now, at this time, already
|
adverb of time; pausal
form
|
Strong’s #6258
BDB #773
|
Translation: ...and this evil [is] greater to you than all the evil which has come upon you from your youth until
now.” Joab is not making a threat here. He is not telling David, “Go out and speak to the men; otherwise, I am
going to really mess things up for you.” He is warning David that, if he does not speak to his men, and do it right,
that they will leave, and this lack of popular support is going to devastate him like no other event in his life.
V. 7 reads: Now go and speak to the understanding of your soldiers, for I swear by Yehowah that if you do not go,
then no man will remain with you this night, and this evil [is] greater to you than all the evil which has come upon
you from your youth until now.” You will notice that this thought begins and ends with the word ʿattâh (עַתָּה)
[pronounced ģaht-TAWH] (actually, there is a wâw conjunction at the beginning). This is known as encircling or
as an epanadiplosis [pronounced EHP-an-a-dee-PLOH-sihs], where a word is used at the beginning and at the
end of a sentence, in indicates that this gives a full circle of an event, from beginning to end.
There is a
completeness in this statement, a completeness which also causes the hearer to pay attention to what has been
said. It is extremely important and can mark the end of something (in this case, the end of David’s reign as king).
Even with the defeat of Absalom, David’s kingship is still in a precarious place here. Although the tribes in the
north are discussing his return, that same discussion is not taking place in the south (in Judæa).
Peter Pett: So now David was urged by Joab to get up from his condition of mourning and speak
words of comfort to his servants. And he warned him that if he did not do so the men might well desert
him and leave him to his own devices. The consequence was that things would then be worse for him
than they had ever been during the days of his worst troubles with Saul, days which Joab also had
good cause to remember.
From Bible.org: Joab virtually commands David what he should do next. He should get up, stop his
mourning, and go out to the gate to greet the victorious warriors who are still returning from the battle.
If he does not do so immediately, Joab assures him that by daybreak there will not be a soldier left
with him. The king does what Joab tells him to do. He goes down to the gate, and it is not long before
everyone knows he is there and comes before the king. Meanwhile, the Israelites who had joined with
Absalom flee to their tents. The war is over. David is once again King of Israel.
Joab tells David exactly what he needs to do, and David will do what Joab tells him to do. This shows great
humility on the part of David, and is key to his getting out of the interlocking systems of arrogance. David is king
and he calls the shots; but Joab tells him what to do and he does it. That is difficult for a person with great
authority to do. Good advice should be taken; but those in authority have a difficult time taking it.
You may ask, who else is out there? Is there anyone who could replace David? As a matter of fact, there are
several. The next chapter will begin with a revolt against David. Joab, if he lacked personal integrity, would have
the support of Israel’s army. Several of David’s children are now of age; although we know very little about them.
Again, bear in mind that David is at a low ebb of popularity. Certainly, half of Israel supported him, but half did
not. If David lost the army, there is no one to protect him; no one to represent him in battle. Since the primary
function of a king is to protect a country from outside wars, if David does not have the army on his side, then he
has nothing to recommend him as king.
The Pulpit Commentary points out: Absalom’s rapid success proved that David had many enemies,
and without great prudence he might be left at Mahanaim as powerless as Ishbeshoth had been.
David has to fix this problem. He needs to re-engage his army, who are among his core supporters. David is not
yet recovered from the interlocking systems of arrogance. However, he is grace oriented enough to listen to Joab
and to follow his advice. There is nothing worse than a leader of any sort of organization who will not listen to
anyone else or will not listen to particular groups because he has decided from the outset that they are wrong.
One way of looking at this is, [Joab] advises David to present himself immediately at the head of his
troops, to smile upon them, welcome them home, congratulate their success, and return them thanks
for their services. Even those that may be commanded yet expect to be thanked when they do well,
and ought to be.
(This is according to Matthew Henry). This is not what Joab said, but, this is what
he wants David to do.
However, essentially, David has just been braced by Joab, as few have ever done (Nathan the prophet also did
the same to David when his sin had become known). David could have reacted against Joab and tried to justify
his position; or he could listen to what Joab said. David’s response is fully dependent upon the graciousness in
his soul and the wisdom in his heart.
Application: Our own president (I write this in 2014) has said repeatedly that he will not re-litigate old arguments
from the past. What he means by this is, he is not going to listen to any arguments from a conservative point of
view; despite the fact that, after 5 years, our economy is not much better than when he first became president.
This is a good modern-day example of someone in abuse of authority arrogance. President Obama is unable
to see past his policies, which are failing; and therefore, refuses to consider other approaches.
David’s reaction is quite amazing, because kings were seen as being divinely chosen (they are; they are
appropriate to their population). And their decisions were seen as absolute and issued with the greatest wisdom.
Joab is telling David, “You are just a man, no better than any other man. And in your whining over Absalom, you
could not be more wrong.” Many a king would have busted Joab down to private; others would have had him
publically executed. David listened to him and understood that Joab was right. It is quite unusual that a general
would have said this to his king and even more remarkable that the king listened to him. This tells us that David
has extricated himself from emotional arrogance and that he is acting under grace.
I want you to notice what David does. At this point, it would be very easy for his emotional arrogance to interlock
with abuse of authority arrogance; however, David reveals grace orientation instead, and that leads him out of the
interlocking systems of arrogance.
I was surprised to read other commentators speak of David being peeved with Joab and later taking
it out on him for what he said and did, but I don’t believe that to be the case. Joab told David what he
needed to do, and David did it. Arthur Pink agrees with me on this: Joab had pressed upon David the
claims of his people, and the king was duly aroused. So far from being angry at and refusing the
counsel which he had received, David acted promptly upon it and took his proper place.
Application: By the way, if you have any authority at all, this will happen to you. There will be a time when
someone under your authority comes to you and says, “Listen, you’re wrong.” And there will be some times when
that person is right and you are wrong. This might be some kid you a coaching, some child you have just
disciplined, a student you just handled incorrectly, and this could be the remarks of a janitor to a CEO who is
working late one night. Whether that person is wrong or right, you need to give it consideration and respond
graciously. I was a teacher for 29 years, and I can guarantee you that, of the dozens of decisions and approaches
and things which I did every hour, some were not right. So, when called on such a decision, I needed the wisdom
to be gracious and evaluate the objection. Not always an easy thing to do.
——————————
David Speaks to His Troops
Arthur Pink: This was no time for David to yield to his private sorrows: public interests urgently
required him to bestir himself and grip the helm of state with a firm hand. A most serious and critical
situation confronted him, which called for prompt and decisive action. Absalom's rebellion had rent the
kingdom asunder, and only a prudent policy, swiftly executed, could hope to restore peace and unity
again. There had been a widespread revolt, and David's throne had been shaken to its very
foundations. The king himself had been forced to flee from Jerusalem and his subjects had become
divided in their interests and loyalty. But God had graciously intervened: the arch-rebel was slain and
his forces utterly routed. This was the hour, then, for David to assert his authority, press upon the
people the honor of Jehovah's name, take charge of things, and take full advantage of the situation
which had swung things so markedly into his favor.
It is here, and in a few other places, where we recognize one of the great differences between King David and
King Saul. It was difficult to get Saul to recognize that he was in the wrong. David, when he was confronted with
his wrong-thinking or wrong-doing, responded. When Nathan told him, “You are the man” David did not say, “The
hell I am!” Instead, David agreed with him. Here, in this passage, Joab says, “You need to stop your crying and
get in front of the troops and let them know that they are appreciated.” Although we do not have a verse where
David says, “By golly, you’re right, Joab.” In this verse, David does what he has to do, based upon what Joab tell
him to do.
Joab has just excoriated David.
|
David’s Recovery
|
1. There are two ways that David could have reacted to what Joab said:
1) David could have taken offense at Joab, justified himself, and explained why his sorrow was so
great.
2) Or David could have composed himself, and then gone out to encourage and thank his men, as
Joab told him to do.
2. David will take the latter approach.
3. David has been in and out of various spheres of the arrogance complex, and it is obvious that he is in
emotional revolt of the soul—but he shakes it off.
4. If David’s emotions had complete control over him, he would be unable to hear what Joab had to say to
him. He would be unable to function as commander-in-chief.
5. However, David will put his grief aside, he will dry his tears, and he will speak to the troops.
6. This is recovery.
7. David will later express the recovery in his soul when he talks to Shimei, Mephibosheth, and Barzillai.
|
We will discuss this further.
|
Application: There are proper times to encourage or to brace those believers in your periphery. This does not
mean that you follow people around and tell them what they are doing right and what they are doing wrong; or that
you, whenever given the chance, throw in your two cents regarding their mismanagement of their own lives. But
now and again, when the time is right, you may find yourself speaking to another believer about spiritual things
and about what they ought to be thinking or doing. The Bible does speak of this in the New Testament; and, at
the same time, the Bible warns us about judging others. So, great spiritual discernment is required whenever you
decide to invade the life of another person. Sometimes the person you are speaking to welcomes your input, and
sometimes they don’t. Just like giving the gospel, it requires some spiritual discernment to determine when you
offer your advice and when you keep your mouth shut.
You will note that Joab does not hang out with David all the time, telling him what to do. What is happening right
here is a rare instance. However, Joab correcting David is important; and here, he has to do it.
Application: Along these same lines, don’t forget that the easiest life to run is the life of another person. This is
because they do not have the same weaknesses of the sin nature which you have. It is not out of the question
for a person to even have insight regarding the behavior of others, and still be unable to make the right choices
for his own life. If this is the case, bear in mind, few alcoholics want drug addicts telling them that they drink too
much.
You cannot live another
person’s life for them,
even though you are
convinced that you could
do a much better job of it.
Application: In David’s life, this has happened a couple of times.
Nathan told him that he was wrong to commit adultery with Bathsheba
and then to kill her husband, and that he needed to take stock of that
position; and Joab here tells David that he needs to get out in front of
the troops and thank them and celebrate with them. In other words,
you are probably not going to have the opportunity to dispense your
great advice several times a day. Like everything else, when do you
know it is the right thing to do and when do you know you should keep
your mouth shut? Bible doctrine in the soul.
Application: Let me give you the simplest of examples. I know a lot of believers in Jesus Christ. I also know that
they ought to be taking in Bible doctrine and that they are not. So, from time to time, I will mention this to Charley
Brown or to Lucy Van Pelt. But I don’t do it daily; and I don’t do it monthly. It should not take a genius to figure
out that, you can express your opinion about something like this to the point where it becomes spiritual nagging.
You cannot live another person’s life for them, even though you are convinced that you could do a much better
job of it.
Speaking of this verse, at first read, it may sound rather confusing. David gets up; but no, then he sits down. The
people come to David at the gate; but then they flee, each man to his own tent. These actions will all be unraveled
in the exegesis.
One of the keys to this verse is, the people refers to David’s army. Israel refers to the opposing army. This is
important, because Israel will mean something different later on in this chapter.
Several Bibles divide up the sections of this chapter in the middle of this verse. This occurs several times in this
chapter. Furthermore, the narrative of this chapter continues into the next.
And so rises up the king and so he sits in the
gate and to all the people were told, to say,
“Behold, the king is sitting in the gate.” And
so they come all the people to faces of the
king. And Israel fled a man to his tents.
|
2Samuel
19:8
|
So the king arose and sat at the gate [to the
city] and all of the people were told [this, with
an announcement that] said, “Observe, the
king is sitting at the gate.” So the people
came before the king. At the same time [lit.,
and], Israel fled, each man to his tent.
|
So the king arose and sat at the gate to the city, and there was an announcement that went out to all the
people, saying, “Be aware, the king now sits at the gate.” Therefore, all of the people came before King
David. Simultaneously, Israel fled, each man to his own tent.
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate Then the king arose and sat in the gate: and it was told to all the people that the
king sat in the gate: and all the people came before the king, but Israel fled to their
own dwellings.
Masoretic Text (Hebrew) And so rises up the king and so he sits in the gate and to all the people were told,
to say, “Behold, the king is sitting in the gate.” And so they come all the people to
faces of the king. And Israel fled a man to his tents.
Peshitta (Syriac) Then the king arose and sat in the gate. And they told all the people, saying,
Behold, the king is sitting in the gate. And all the people came before the king; for
Israel had fled every man to his tent.
Septuagint (Greek) Then the king arose, and sat in the gate. And all the people reported, saying,
Behold, the king sits in the gate. And all the people went in before the king to the
gate (for Israel had fled every man to his tent).
Significant differences: The Latin does not appear to have the actual report made to the people, but simply
the content of the report.
Thought-for-thought translations; paraphrases:
Common English Bible So the king went and sat down in the city gate. All the troops were told that the king
was sitting in the gate, so they came before the king.
David returns to Jerusalem
Meanwhile, the Israelites had fled to their homes.
Contemporary English V. David got up and went to the town gate and sat down. When the people heard that
he was sitting there, they came to see him. After Israel's soldiers had all returned
home,...
Easy English So the king got up and he sat by the gate. Someone told the men, `The king is
sitting by the gate.' So, they all went to see him.
During this time, the *Israelites had run away to their homes.
Easy-to-Read Version Then the king went to the city gate [This was where the public meetings were held.].
The news spread that the king was at the gate. So all the people came to see the
king.
Good News Bible (TEV) Then the king got up, and went and sat near the city gate. His men heard that he
was there, and they all gathered around him. Meanwhile all the Israelites had fled
to their own hometowns.
The Message So the king came out and took his place at the city gate. Soon everyone knew: "Oh,
look! The king has come out to receive us." And his whole army came and
presented itself to the king. But the Israelites had fled the field of battle and gone
home.
New Berkeley Version So the king got up and took his seat in the gate, and when they told all the troops,
“Look, the king is sitting at the gate!” they all came before the king.
Now Israel had run, every man for his tent.
New Century Version So the king went to the city gate [People came here to conduct business. Public
meetings and court cases were also held here.]. When the news spread that the
king was at the gate, everyone came to see him.
David Goes Back to Jerusalem
All the Israelites who had followed Absalom had run away to their homes.
New Living Translation So the king went out and took his seat at the town gate, and as the news spread
throughout the town that he was there, everyone went to him.
Meanwhile, the Israelites who had supported Absalom fled to their homes.
The Voice Then the king got up, went outside, and sat down inside the gate where Absalom
had acquired his allies. When the people heard that the king had come out to them,
they gathered around him.
The men of Israel who had gone against the king, meanwhile, had fled to their
homes.
Partially literal and partially paraphrased translations:
American English Bible So, the king then got up and sat at the gate. And all the people started shouting,
'Look, the king is sitting at the gate.' And all the people gathered to him there.
Now, the army of IsraEl had all retreated to their tents,...
Christian Community Bible So the king took his seat at the gate and as the people were informed that the king
was sitting at the gate, they came before him.
The people of Israel had fled, each man to his own home.
New Advent (Knox) Bible So the king rose up, and seated himself at the gateway; and there, once the word
had gone round that the king was sitting in the gateway, all his followers came into
the royal presence.
But the men of Israel had fled home.
New American Bible (2011) So the king got up and sat at the gate. When all the people were told, "The king is
sitting at the gate," they came into his presence.
The Reconciliation.
Now the Israelites had fled to their separate tents,.
NIRV So the king got up and took his seat in the entrance of the city gate. His men were
told, "The king is sitting in the entrance of the gate." Then all of them came and
stood in front of him.
David Returns to Jerusalem
While all of that was going on, the Israelites had run back to their homes.
New Jerusalem Bible The king got up and took his seat at the gate. An announcement was made to the
whole army: 'The king is sitting at the gate.' And the whole army assembled in front
of the king.
Israel had fled, dispersing to their homes.
Revised English Bible At that the king rose and took his seat by the gate; and when the army was told that
the ing was sitting at the gate, they assembled before him there.
MEANWHILE the Israelites had scattered to their homes.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear The king rose and dwelled in the gate. All the people told of it, saying, "The king
dwells here in the gate!" All the people came in front of the king, and the men of
Israel fled to his tent.
Bible in Basic English Then the king got up and took his seat near the town-door. And word was given to
all the people that the king was in the public place: and all the people came before
the king. Now all the men of Israel had gone back in flight to their tents.
The Expanded Bible So the king went to the city gate [Ca place where public meetings and court cases
were held; 15:2]. When the news spread that the king was at the gate, ·everyone
[all the soldiers] came to see him.
David Goes Back to Jerusalem
All the Israelites who had followed Absalom [LIsrael] had run away to their ·homes
[Ltents].
Ferar-Fenton Bible The king consequently arose and sat at the gate; and it was reported The king is
now sitting at the gate." So the whole force passed in before the king. But Israel
fled each to his own home.
HCSB So the king got up and sat in the gate, and all the people were told: "Look, the king
is sitting in the gate." Then they all came into the king's presence. Meanwhile, each
Israelite had fled to his tent.
NET Bible® So the king got up and sat at the city gate. When all the people were informed that
the king was sitting at the city gate, they [Heb "all the people."] all came before him.
David Goes Back to Jerusalem
But the Israelite soldiers [The Hebrew text has simply "Israel" (see 18:16-17).] had
all fled to their own homes [Heb "had fled, each to his tent."].
NIV – UK So the king got up and took his seat in the gateway. When the men were told, `The
king is sitting in the gateway,' they all came before him.
Meanwhile, the Israelites had fled to their homes.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible So the king got up and sat in the city gateway; and when all the people were told,
"Now the king is sitting in the gate," they came before the king. Meanwhile, Isra'el
had fled, each man to his tent.
exeGeses companion Bible And the sovereign rises and settles in the portal:
and they tell all the people, saying, Behold,
the sovereign settles in the portal.
And all the people come
at the face of the sovereign:
and Yisra El flees every man to his tent.
JPS (Tanakh—1985) So the king arose and sat down in the gateway; and when all the troops were told
that the king was sitting in the gateway, all the troops presented themselves to the
king.
Now the Israelites had fled to their homes.
Orthodox Jewish Bible Then HaMelech arose, and sat in the sha'ar. And they told unto kol haAm, saying,
Hinei, HaMelech doth sit in the sha'ar. And kol haAm came before HaMelech: for
Yisroel had fled every ish to his ohel.
Literal, almost word-for-word, renderings:
The Amplified Bible Then the king arose and sat in the gate. And all [his followers] were told, The king
is sitting in the gate, and they all came before the king. Now Israel [Absalom's
troops] had fled, every man to his home.
Context Group Version Then the king arose, and sat in the gate. And they told to all the people, saying,
Look, the king is sitting in the gate: and all the people came before the king. Now
Israel had fled every man to his tent.
English Standard Version Then the king arose and took his seat [ch. 18:4, 24, 33; See Ruth 4:1] in the gate.
And the people were all told, "Behold, the king is sitting in the gate." And all the
people came before the king.
David Returns to Jerusalem
Now Israel had fled [See ch. 18:17] every man to his own home.
Kretzmann’s Commentary Then the king, accepting the reproof in the spirit in which it was given, arose and sat
in the gate. And they told unto all the people, saying, Behold, the king doth sit in the
gate. This news worked a joyful reaction in the hearts of the people. And all the
people came before the king, apparently passing before him in review, in order to
receive the expressions of his appreciation and gratitude; for Israel had fled every
man to his tent, 2Sam. 18:17.
NASB David Restored as King
So the king arose and sat in the gate. When they told all the people, saying,
"Behold, the king is sitting [2 Sam 15:2; 18:24] in the gate," then all the people came
before the king.
Now Israel [2 Sam 18:17] had fled, each to his tent.
New King James Version Then the king arose and sat in the gate. And they told all the people, saying, "There
is the king, sitting in the gate." So all the people came before the king.
For everyone of Israel had fled to his tent.
New RSV Then the king got up and took his seat in the gate. The troops were all told, `See,
the king is sitting in the gate'; and all the troops came before the king.
Meanwhile, all the Israelites had fled to their homes.
Syndein/Thieme {David Recovers and Understands Joab is Right}
So the king got up, and 'set up {his throne}' in the gate. {Note: This is where a
sovereign would place his throne to welcome home a victorious army.} And to all
the troops it was reported, "Behold, the king 'is holding court'/'does sit' in the {main}
gate. And all the troops assembled before the king . . . {Note: This means there
was a belated 'award ceremony'. Metals and other methods of congratulations
would have been bestowed on the men at this time. That put a quick end to the
grief.}
{Revolution Army Dissolved and Went Home}
for Israel had fled every man to his tent.
A Voice in the Wilderness And the king arose and sat in the gate. And they announced to all the people,
saying, Behold, the king is sitting in the gate. So all the people came before the
king. For everyone of Israel had fled to his tent.
World English Bible Then the king arose, and sat in the gate. They told to all the people, saying, Behold,
the king is sitting in the gate: and all the people came before the king. Now Israel
had fled every man to his tent.
Young’s Updated LT And the king rises, and sits in the gate, and to all the people they have declared,
saying, “Lo, the king is sitting in the gate;” and all the people come in before the
king, and Israel has fled, each to his tents.
The gist of this verse: The king rises up and sits by the gate. After his location is announced, the people
come before him. At the same time, his opposition army slinks off to their own
tents.
2Samuel 19:8a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
qûwm (קוּם) [pronounced
koom]
|
to stand, to rise up, to get up; to
establish, to establish a vow, to
cause a vow to stand, to confirm
or to fulfill a vow
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #6965
BDB #877
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Translation: So the king arose... The verb used here indicates that a person is about to do something which
indicates an intent or a purpose. David stands up with the intent of doing something. He may or may not be sitting
but, in his soul, he makes a determination of what he is going to do.
2Samuel 19:8b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
yâshab (יָשַב)
[pronounced yaw-SHAHBV]
|
to remain, to stay; to dwell, to
live, to inhabit, to reside; to sit
|
3rd person masculine
singular, Qal imperfect
|
Strong's #3427
BDB #442
|
be (בְּ) [pronounced beh]
|
in, into, at, by, near, on, with,
before, against, by means of,
among, within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
shaʿar (שַעַר)
[pronounced SHAH-ģahr]
|
gate [control of city can be
implied]; area inside front gate;
entrance
|
masculine singular noun
with the definite article;
pausal form
|
Strong’s #8179
BDB #1044
|
Translation: ...and sat at the gate [to the city]... For official proclamations, the king often would go to the gate
of the city, and people would come to him. This gate was used for a number of different gatherings—town hall
meetings, property purchase, and court proceedings—and here, the king himself will come out to the gate to speak
to the people (that is, his army).
2Samuel 19:8c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
kôl (כֹּל) [pronounced
kohl]
|
the whole, all of, the entirety of,
all; can also be rendered any of
|
masculine singular
construct followed by a
definite article
|
Strong’s #3605
BDB #481
|
ʿam (עַם) [pronounced
ģahm]
|
people; race, tribe; family,
relatives; citizens, common
people; companions, servants;
entire human race; herd [of
animals]
|
masculine singular
collective noun with the
definite article
|
Strong’s #5971
BDB #766
|
nâgad (נָגַד) [pronounced
naw-GAHD]
|
to make conspicuous, to make
known, to expound, to explain, to
declare, to inform, to confess, to
make it pitifully obvious that
|
3rd person plural, Hiphil
perfect
|
Strong's #5046
BDB #616
|
Translation: ...and all of the people were told [this, with an announcement... Through this and the previous
chapter, when we have the designation the people, this refers to David’s supporters—both those who remained
in the city and those who went out to war on his behalf.
So, some kind of announcement went out to all of David’s troops and supporters. Some would be inside the city;
some would be camped outside in front of the city.
2Samuel 19:8d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to answer
|
Qal infinitive construct
|
Strong’s #559
BDB #55
|
hinnêh (הִנֵּה)
[pronounced hin-NAY]
|
lo, behold, or more freely,
observe, look here, look, listen,
note, take note; pay attention,
get this, check this out
|
interjection,
demonstrative particle
|
Strong’s #2009
(and #518, 2006)
BDB #243
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
yâshab (יָשַב)
[pronounced yaw-SHAHBV]
|
is inhabiting, was staying,
remaining, dwelling, residing;
sitting
|
Qal active participle
|
Strong's #3427
BDB #442
|
be (בְּ) [pronounced beh]
|
in, into, at, by, near, on, with,
before, against, by means of,
among, within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
shaʿar (שַעַר)
[pronounced SHAH-ģahr]
|
gate [control of city can be
implied]; area inside front gate;
entrance
|
masculine singular noun
with the definite article;
pausal form
|
Strong’s #8179
BDB #1044
|
Translation: ...that] said, “Observe, the king is sitting at the gate.” The message is that the king is sitting at the
gate. So the people were to gather there.
Interestingly enough, there does not appear to be a mandate for the people to come to the gate. This may
suggest that this is a half-hearted gesture on David’s part. Whereas, it would be interesting to see what transpires,
the Bible does not include any of David’s message to his people. What he said apparently worked; but, if I was
to make an educated guess here, David came through based upon his political ability and not necessarily by being
honest and forthright with his troops. But that is only a guess on my part.
Okay, then, if you are skeptical of my assessment, let me add something else—where is there any mention that
David offers up an animal sacrifice, anywhere in this chapter? When he offers up an animal sacrifice, his focus
is going to be upon God and not upon himself. David should focus the people upon God and His deliverance here,
but we really do not know what David does.
On the positive side, David did go out to the gate to speak to his troops, indicating that he was not so far gone as
to ignore Joab’s impassioned advice. Recovery from the interlocking systems of arrogance does not occur
overnight.
2Samuel 19:8e
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
bôwʾ (בּוֹא) [pronounced
boh]
|
to come in, to come, to go in, to
go, to enter, to advance
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #935
BDB #97
|
kôl (כֹּל) [pronounced
kohl]
|
the whole, all of, the entirety of,
all; can also be rendered any of
|
masculine singular
construct followed by a
definite article
|
Strong’s #3605
BDB #481
|
ʿam (עַם) [pronounced
ģahm]
|
people; race, tribe; family,
relatives; citizens, common
people; companions, servants;
entire human race; herd [of
animals]
|
masculine singular
collective noun with the
definite article
|
Strong’s #5971
BDB #766
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
pânîym (פָּנִים)
[pronounced paw-NEEM]
|
face, faces, countenance;
presence
|
masculine plural
construct (plural acts like
English singular)
|
Strong’s #6440
BDB #815
|
Together, they mean upon the face of, before, before the face of, in the presence of, in the sight of, in front of.
When used with God, it can take on the more figurative meaning in the judgment of. This can also mean
forwards; the front part [or, the edge of a sword]. Lepânîym (םי.נָפל) can take on a temporal sense as well:
before, of old, formerly, in the past, in past times.
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Translation: So the people came before the king. The people do come before the king. This chapter does not
contains the content of what David said. That suggests that it may have reflected some more human viewpoint.
The reason I say this is, we are told what Joab says, which is divine viewpoint all the way. We are not told what
David says back to him.
Peter Pett: Recognising the rightness and fairness of Joab's diagnosis David arose and went to sit in
the gate where the people passed by. And when the news spread around that he was there they all
took advantage of it by passing through the gate so as to greet the king. It made them feel that things
were back to normal again.
From the Expositor’s Bible Commentary: And very touching it must have been to look on the sad, pale,
wasted face of the king, and mark his humble, chastened bearing, and yet to receive from him words
of winning kindness that showed him still caring for them and loving them, as a shepherd among his
sheep; in no wise exasperated by the insurrection, not breathing forth threatenings and slaughter on
those who had taken part against him; but concerned as ever for the welfare of the whole kingdom,
and praying for Jerusalem, for his brethren and companions' sakes.
Whatever David did, it turned out okay. Did he apologize to his men for his behavior? Did he simply thank his
men and tells them job well done? Did his men pass in review before him, as he held a rock solid salute? We
don’t know. We simply know that David, by being there at the gate, did what was necessary to take back his
men, so that they did not desert him in their hearts.
|
David’s Recovery Part II
|
1. At some point, there has to be an exit out of the interlocking systems of arrogance. This is it for David.
2. As we have studied, David had fallen into several spheres of arrogance, and these had interlocked with
other spheres. However, with what has happened over the past 10 or so years, God’s discipline and
God’s firm hand on David is steering him in the right direction.
3. David’s crying jag over Absalom? We might see that as an arrogance hangover. A quick jump into
emotional arrogance.
4. However, Joab speaks firmly to David and David hears him.
5. One of the keys to any of the arrogance gates is, do they turn your life around? Do they color everything
else that you do?
1) As an aside, remember David’s sexual arrogance. It got to a point where he, in sexual arrogance,
then entered into the sphere of criminal arrogance.
2) David completely set aside his responsibilities as king and the head of the military because of his
own arrogance.
6. Although it appears at first that David might place his sadness over Absalom over everything else, Joab’s
tough talk turns David around.
7. David set his emotional arrogance aside and does what his position demands that he do.
8. What appears to be the key is, David, when he is told by Joab what to do, his emotional arrogance does
not interlock with abuse of authority arrogance; he is instead grace oriented enough to do what Joab tells
him to do. So, this is key in his exit from the interlocking systems of arrogance.
9. Emotion cannot think; emotion cannot make good decisions. David is going to reveal that he is thinking
and that he is making good decisions.
10. Joab therefore tells David what actions he needs to take.
11. David recognizes that the character exemplified by his army needs to be exemplified in their leader as
well.
12. David does what Joab tells him to do. He does not react to what Joab tells him to do. That is his exit from
the interlocking systems of arrogance.
|
What David does throughout the rest of the chapter is going to reveal a clear-headedness which could not occur
unless David had extricated himself from the interlocking systems of arrogance.
|
David does not exit the interlocking systems of arrogance apart from Joab.
|
Joab’s Part in David’s Recovery
|
1. David does not exit the interlocking systems of arrogance without Joab’s insistence here that he go speak
to his troops at the gate.
2. Joab did not generally live David’s life; he did not hang out with David and constantly tell him what to do.
This was a rare instance.
3. However, without Joab’s input, David may not have recovered.
4. Gal. 6:1–2 Brothers, if someone is caught in any wrongdoing, you who are spiritual should restore such
a person with a gentle spirit, watching out for yourselves so you won't be tempted also. Carry one
another's burdens; in this way you will fulfill the law of Christ. There is a time when you do this and a time
when you hold back.
5. This is a point at which David is about to make a fatal mistake, and for this reason, Joab steps up and
tells David how he is wrong.
6. No doubt that, throughout his life, David made some mistakes and bad decisions. However, this road he
is on here would end his career as king of all Israel. The military would no longer support him. Therefore
it is imperative that Joab step up and tell David what he needs to do.
7. David is still in an emotional hangover, and probably inside the sphere of emotional arrogance. His
emotions overshadow his duties and his life.
8. When Joab steps up and tells him that he needs to get himself out in front of the troops, David has two
ways he can go: (1) he can react in arrogance, where emotional arrogance interlocks with abuse of
authority arrogance; or (2) he can be grace oriented and listen to what Joab says.
9. What takes you out of the interlocking systems of arrogance? Grace orientation. David has enough
grace orientation in his soul to heed to warning of Joab, and then to act upon it.
10. What Joab is doing here is rare. Joab does not often correct David. However, this is no recovery apart
from Joab.
11. So, this incident is one of the exceptions to the rule, where you allow others their spiritual privacy.
|
This doctrine is why so many commentators have it wrong, and they complain that Joab is too harsh with David.
|
I need to point out, it is not your job to run the lives of other believers. There is a time to step in and a time to
hold back your opinion and your words of wisdom and guidance. Most of the time, you keep your opinions to
yourself. With doctrine, you know when that rare instance is for you to step up and give someone your
unsolicited advice. But, you do not do this every day.
|
Application: It is not your job to tell everyone else what to do. This action that Joab takes is rare but necessary.
It requires spiritual discernment (that is, Bible doctrine in the soul) in order to know when to do this. Usually, you
allow other believers to make their own decisions (with the exception of parents over children; you make many
of their decisions for them and slowly allow them to begin to make their own decisions).
——————————
Arguments in Northern Israel
Although this portion of the verse is found back with v. 8, I am repeating just this portion of v. 8. Nearly every
translator has this portion of v. 8 beginning a new paragraph; many of them have this beginning a new section
of this chapter.
And Israel fled a man to his tents.
|
2Samuel
19:8f
|
At the same time [lit., and], Israel fled, each
man to his tent.
|
Simultaneously, Israel fled, each man to his own tent.
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate ...but Israel fled to their own dwellings.
Masoretic Text (Hebrew) And Israel fled a man to his tents.
Peshitta (Syriac) ...for Israel had fled every man to his tent.
Septuagint (Greek) ...(for Israel had fled every man to his tent).
Significant differences: The Latin does not appear to have the actual report made to the people, but simply
the content of the report.
Thought-for-thought translations; paraphrases:
Common English Bible David returns to Jerusalem
Meanwhile, the Israelites had fled to their homes.
Contemporary English V. After Israel's soldiers had all returned home, everyone in Israel started arguing. A
portion of v. 9 is included for context.
Easy English During this time, the *Israelites had run away to their homes.
Good News Bible (TEV) Meanwhile all the Israelites had fled to their own hometowns.
The Message But the Israelites had fled the field of battle and gone home.
New Berkeley Version Now Israel had run, every man for his tent.
New Century Version David Goes Back to Jerusalem
All the Israelites who had followed Absalom had run away to their homes.
New Living Translation Meanwhile, the Israelites who had supported Absalom fled to their homes.
The Voice The men of Israel who had gone against the king, meanwhile, had fled to their
homes.
Partially literal and partially paraphrased translations:
American English Bible Now, the army of IsraEl had all retreated to their tents,...
New Advent (Knox) Bible But the men of Israel had fled home.
New American Bible (2011) The Reconciliation.
Now the Israelites had fled to their separate tents,.
NIRV David Returns to Jerusalem
While all of that was going on, the Israelites had run back to their homes.
New Jerusalem Bible Israel had fled, dispersing to their homes.
Revised English Bible MEANWHILE the Israelites had scattered to their homes.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear All the people came in front of the king, and the men of Israel fled to his tent. A
portion of v. 8 is included for context.
Bible in Basic English Now all the men of Israel had gone back in flight to their tents.
The Expanded Bible David Goes Back to Jerusalem
All the Israelites who had followed Absalom [LIsrael] had run away to their ·homes
[Ltents].
Ferar-Fenton Bible But Israel fled each to his own home.
HCSB Meanwhile, each Israelite had fled to his tent.
NET Bible® David Goes Back to Jerusalem
But the Israelite soldiers [The Hebrew text has simply "Israel" (see 18:16-17).] had
all fled to their own homes [Heb "had fled, each to his tent."].
NIV – UK Meanwhile, the Israelites had fled to their homes.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Meanwhile, Isra'el had fled, each man to his tent.
exeGeses companion Bible ...and Yisra El flees every man to his tent.
JPS (Tanakh—1985) Now the Israelites had fled to their homes.
Orthodox Jewish Bible And kol haAm came before HaMelech: for Yisroel had fled every ish to his ohel. A
portion of v. 8 is included for context.
Literal, almost word-for-word, renderings:
The Amplified Bible Now Israel [Absalom's troops] had fled, every man to his home.
Context Group Version Now Israel had fled every man to his tent.
English Standard Version David Returns to Jerusalem
Now Israel had fled [See ch. 18:17] every man to his own home.
Kretzmann’s Commentary And all the people came before the king, apparently passing before him in review,
in order to receive the expressions of his appreciation and gratitude; for Israel had
fled every man to his tent, 2Sam. 18:17. A portion of v. 8 is included for context.
NASB Now Israel [2 Sam 18:17] had fled, each to his tent.
New King James Version For everyone of Israel had fled to his tent.
New RSV Meanwhile, all the Israelites had fled to their homes.
Syndein/Thieme {Revolution Army Dissolved and Went Home}
for Israel had fled every man to his tent.
Young’s Updated LT ...and Israel has fled, each to his tents.
Nearly every translation considers this next portion of v. 8 to begin a new paragraph. Many consider this to begin
the next section altogether here (of David returning to Jerusalem or of arguments concerning David which
occurred in northern Israel).
There is a bit of confusion which can result in this chapter, which has caused some commentators to come to
some false conclusions. When the context speaks of Israel and Judæa, the north and the south are being
contrasted. When the context speaks of the people as versus Israel, the armies of David and Absalom are being
contrasted. So the proper noun Israel takes on two different meanings.
The gist of this verse: While David is at the gate with his men, the opposition army slinks off to their own
tents.
2Samuel 19:8f
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
Yiserâʾêl (יִשְׂרַאֵל)
[pronounced yis-raw-ALE]
|
God prevails; contender; soldier
of God; transliterated Israel
|
masculine proper noun
|
Strong’s #3478 &
#3479 BDB #975
|
nûwç (נוּס) [pronounced
noose]
|
to flee, to flee from, to escape, to
depart, to retreat, to hasten
quickly [away]
|
3rd person masculine
singular, Qal perfect
|
Strong's #5127
BDB #630
|
ʾîysh (אִיש) [pronounced
eesh]
|
a man, a husband; anyone; a
certain one; each, each one,
everyone
|
masculine singular noun
(sometimes found where
we would use a plural)
|
Strong's #376
BDB #35
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
ʾohel (אֹהֶל) [pronounced
OH-hel]
|
tent, tabernacle, house,
temporary dwelling
|
masculine plural noun
with a 3rd person
masculine singular suffix
|
Strong's #168
BDB #13
|
Translation: At the same time [lit., and], Israel fled, each man to his tent. When we find the term Israel, this
refers to the rebels who rebelled against David (2Sam. 17:26 18:6, 17). However, it will be used in a different
way later on in this chapter.
Bear in mind that some of the soldiers who fought for David returned to their homes (as if they had lost the war);
and all of those who remained alive who sided with Absalom, they returned quietly to their own homes. When they
left, it was clear which side they were fighting on, and many homes, as in any civil war, were embroiled in
controversy and disagreements. As these soldiers returned, both those who supported Absalom and those who
supported David, there were many arguments which broke out in their homes.
——————————
And so is all the people striving in all tribes
of Israel, to say, “The king has delivered us
from a palm of our enemies and he has
saved us from a palm of Philistines; and now
he has fled from the land from upon
Absalom. And Absalom, who we anointed
over us, has died in the battle and now to
why do you [all] say nothing to return the
king?”
|
2Samuel
19:9–10
|
All of the people in every tribe of Israel were
quarreling, saying, “The king has delivered us
from the hand of our enemies and he has
saved us from the hand of Philistines.” “But
now he has fled out of the land away from
Absalom.” “Furthermore, Absalom, whom we
anointed over us, has died in battle; therefore,
why do you [all] say nothing to return the
king?”
|
All of the people throughout Israel were at odds with one another, saying, variously, “In the past, it is the
king who has delivered us from the hands of our enemies and from the Philistines.” “Yes, but now he has
fled out of this land, to get away from Absalom.” “Well, Absalom, whom we anointed king over us, is now
dead; so why is nothing being done to bring the king back?”
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate And all the people were at strife in all the tribes of Israel, saying: The king delivered
us out of the hand of our enemies, and he saved us out of the hand of the
Philistines: and now he is fled out of the land for Absalom. But Absalom, whom we
anointed over us, is dead in the battle: how long are you silent, and bring not back
the king?
Masoretic Text (Hebrew) And so is all the people striving in all tribes of Israel, to say, “The king has delivered
us from a palm of our enemies and he has saved us from a palm of Philistines; and
now he has fled from the land from upon Absalom. And Absalom, who we anointed
over us, has died in the battle and now to why do you [all] say nothing to return the
king?”
Peshitta (Syriac) And all the people were thinking in all the tribes of Israel and saying, The king
delivered us from the hand of all our enemies and rescued us from the hand of the
Philistines; so now let us flee from the land and from following Absalom. And
Absalom, whom we anointed and made king over us, is dead in battle. And they
said every man to his neighbor, Why therefore hesitate to go back with the king?
Septuagint (Greek) And all the people disputed among all the tribes of Israel, saying, King David
delivered us from all our enemies, and he rescued us from the hand of the
Philistines; and now he has fled from the land, and from his kingdom, and from
Absalom. And Absalom, whom we anointed over us, is dead in battle. And now,
why are you silent about bringing back the king? And the word of all Israel came to
the king.
Significant differences: The Hebrew has all the people striving; the Syriac has them thinking. In the third
phrase in what is said, the Syriac has the people themselves suggesting that they
flee (in the Hebrew, it is David who was fleeing); and the Greek has an additional
phrase in that third section. The Syriac also has an additional phrase at the very
end of this passage.
Thought-for-thought translations; paraphrases:
Contemporary English V. After Israel's soldiers had all returned home, everyone in Israel started arguing.
They were saying to each other, "King David rescued us from the Philistines and
from our other enemies. But then we chose Absalom to be our new leader, and
David had to leave the country to get away. Absalom died in battle, so why hasn't
something been done to bring David back?" A portion of v. 8 is included for context.
Easy English The people in all the *tribes of *Israel were arguing with each other. They said, `The
king saved us from all our enemies. He saved us from the *Philistines. But now he
has left the country because of Absalom. We *anointed Absalom to rule us. But he
has died in the battle. Our leaders should bring David back to be the king.'
Easy-to-Read Version All the people in all the family groups of Israel began to argue. They said, “King
David saved us from the Philistines and our other enemies. David ran away from
Absalom. So we chose Absalom to rule us. But now Absalom is dead. He was killed
in battle. So we should make David the king again.”
Good News Bible (TEV) All over the country they started quarreling among themselves. "King David saved
us from our enemies," they said to one another. "He rescued us from the Philistines,
but now he has fled from Absalom and left the country. We anointed Absalom as
our king, but he has been killed in battle. So why doesn't somebody try to bring King
David back?"
The Message Meanwhile, the whole populace was now complaining to its leaders, "Wasn't it the
king who saved us time and again from our enemies, and rescued us from the
Philistines? And now he has had to flee the country on account of Absalom. And
now this Absalom whom we made king is dead in battle. So what are you waiting
for? Why don't you bring the king back?"
New Berkeley Version And all the people were blaming each other throughout the tribes of Israel, saying,
“The king saved us from the power of our enemies. He rescued us from the hand
of the Philistines. But now he has fled the country on account of Absalom. Yet
Absalom, whom we anointed over us, is dead in battle. Now why do you hesitate
about bringing them king back?”
New Life Bible And all the people in all the family groups of Israel were arguing. They said, "The
king saved us from those who hate us. He saved us from the Philistines. But now
he has run from Absalom and away from the land. We chose Absalom to rule over
us and he has died in battle. So now why do you say nothing about bringing the king
back?"
New Living Translation And throughout all the tribes of Israel there was much discussion and argument
going on. The people were saying, "The king rescued us from our enemies and
saved us from the Philistines, but Absalom chased him out of the country. Now
Absalom, whom we anointed to rule over us, is dead. Why not ask David to come
back and be our king again?"
The Voice Throughout Israel, from tribe to tribe, people were debating: "David saved us from
our enemies and took us out of the hands of the Philistines, but he fled from
Absalom. Now Absalom, whom we appointed to lead us, has fallen in battle. Why,
then, haven't we moved to bring the king back to power?"
Partially literal and partially paraphrased translations:
American English Bible Now, the army of IsraEl had all retreated to their tents, and all the tribes of IsraEl
were arguing with each other, saying, 'King David rescued us from our enemies and
he saved us from the hands of the Philistines. But he fled the land and his kingdom,
because he was running from AbSalom. However, AbSalom, whom we anointed
to be [our king], has died in the battle. So, why don't we just quietly return to the
king?'
Well, all IsraEl then returned to the king. A portion of v. 8 is added for context.
Beck’s American Translation David Returns to Jerusalem
All hthe people in all the tribes of Israel were accusing one another; “The king
rescued us from our enemies and saved us from the Philistines, and then he fled
from Absalom and left the country. But Absalom, whom we anointed to rule us, has
died in battle. Why not do something now about bringing the king back?”
Christian Community Bible Yet throughout all the tribes of Israel, the people were arguing, “The king who
delivered us from the Philistines has had to flee because of Absalom. We ourselves
anointed Absalom to rule over us. But if he died in battle, what prevents us from
bringing back the king?”
God’s Word™ All the people in all the tribes of Israel were arguing with one another, saying, "The
king rescued us from our enemies and saved us from the Philistines, but now he
has fled from Absalom and left the country. However, Absalom, whom we anointed
to rule us, has died in battle. Why is no one talking about bringing back the king?"
New Advent (Knox) Bible But the men of Israel had fled home. And now, all through the tribes of Israel, there
was high debate; Here is a king, men said, that has rid us of our enemies, rescued
us from the power of the Philistines, and he must be exiled from his kingdom to
please Absalom! This Absalom, whom we anointed to be our king, has fallen in
battle; why is no voice raised for bringing the king back to us?
New American Bible (2011) The Reconciliation.
Now the Israelites had fled to their separate tents, but throughout the tribes of Israel
all the people were arguing among themselves, saying to one another: "The king
delivered us from the grasp of our enemies, and it was he who rescued us from the
grasp of the Philistines. Now, he has fled the country before Absalom, but Absalom,
whom we anointed over us, has died in battle. Why, then, should you remain silent
about restoring the king to his palace?" When the talk of all Israel reached the king,
David sent word to the priests Zadok and Abiathar:... Portions of the previous and
next verse are added for context.
NIRV People from all of the tribes of Israel began to argue with one another. They were
saying, "The king saved us from the power of our enemies. He saved us from the
power of the Philistines. But now he has left the country because of Absalom. We
anointed Absalom to rule over us. But he has died in battle. So why aren't any of
you talking about bringing the king back?"
New Jerusalem Bible Throughout the tribes of Israel all was dissension and people began saying, 'The
king, having freed us from the clutches of our enemies, having saved us from the
clutches of the Philistines, has himself had to flee the country to escape form
Absalom; and now Absalom, whom we had anointed to reign over us, has died in
battle. Why does no one suggest that the king should be brought back?'What was
being said throughout Israel reached the king.
New Simplified Bible All the people in all the tribes of Israel argued with one another. They said: »The
king rescued us from our enemies and saved us from the Philistines. Now he has
fled from Absalom and left the country.
»Absalom, whom we anointed to rule us, has died in battle. Why is no one talking
about reinstating the king?«
Revised English Bible Throughout all the tibes of Israel people were discussing it among themselves and
saying, ‘The king has saved us from our enemies and freed us from the power of
the Philistines, and now he has fled the country because of Absalom. But Absalom,
whom we anointed king, has fallen in battle; so now why have we no plans for
bringing the king back?’
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear All the people were pleading from all the staffs of Israel, saying, "The king delivered
us from the palm of our enemies, and he escaped us from the palm of the
Palestinians. Now he disappears from the land over Absalom! Absalom, that we
anointed over us, died in war. Now why return in silence to the king?"
Bible in Basic English And through all the tribes of Israel the people were having arguments, saying, The
king made us safe from the hands of those who were against us and made us free
from the hands of the Philistines; and now he has gone in flight from the land,
because of Absalom. And Absalom, whom we made a ruler over us, is dead in the
fight. So now why do you say nothing about getting the king back? And word of
what all Israel was saying came to the king.
The Expanded Bible David Goes Back to Jerusalem
All the Israelites who had followed Absalom [LIsrael] had run away to their ·homes
[Ltents]. 9 People in all the tribes of Israel began to argue, saying, "The king ·saved
[rescued; Tdelivered] us from the Philistines and our other enemies, but he ·left [fled]
the country because of Absalom. 10 We ·appointed [anointed] Absalom to rule us,
but now he has died in battle. ·We should make [LWhy do you say nothing about
making...?] David the king again.".
Ferar-Fenton Bible The king consequently arose and sat at the gate; and it was reported to the army,
“The king is now sitting at the gate.” So the whole force passed in before the king.
But Israel fled each to his own home.
Then Ten Tribes consult as to again electing David King
All the people, however, were discussing in all the tribes of Israel, saying, “The king
delivered us from the hands of all our enemies, and he protected us from the power
of the Philishtim; and now he has been chased from the country on account of
Absalom. But Absalom whom we consecrated over us has been killed in battle, so
why are you silent now about restoring the king?”
NET Bible® All the people throughout all the tribes of Israel were arguing among themselves
saying, "The king delivered us from the hand of our enemies. He rescued us from
the hand of the Philistines, but now he has fled from the land because of Absalom.
But Absalom, whom we anointed as our king [Heb "over us."], has died in battle. So
now why do you hesitate to bring the king back?" The LXX includes the following
words at the end of v. 11: "And what all Israel was saying came to the king's
attention." The words are misplaced in the LXX from v. 12 (although the same
statement appears there in the LXX as well).
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Meanwhile, Isra'el had fled, each man to his tent; and throughout all the tribes of
Isra'el there was dissension among all the people. They were saying, "The king
delivered us from the power of our enemies, and he saved us from the power of the
P'lishtim; but now he has fled the land to escape Avshalom. However, Avshalom,
whom we anointed to rule us, is dead in battle. So now, why doesn't anyone
suggest bringing the king back?" A portion of v. 8 is included for context.
exeGeses companion Bible THE SOVEREIGNDOM OF DAVID IS RESTORED
And so be it,
all the people throughout all the scions of Yisra El
plead, saying,
The sovereign rescued us from the palm of our enemies;
and he rescued us from the palm of the Peleshethiy;
and now he flees from the land because of Abi Shalom:
and Abi Shalom, whom we anointed over us,
died in war.
And now why hush you in returning the sovereign?.
JPS (Tanakh—1985) All the people throughout the tribes of Israel were arguing: Some said, “The king
saved us from the hands of our enemies, and he delivered us from the hands of the
Philistines; and just now he had to flee the country because of Absalom. But
Absalom, whom we anointed over us, has died in battle; why then do you sit idle
instead of escorting the king back?”
Judaica Press Complete T. And all the people argued with one another throughout all of Israel by saying: 'The
king delivered us out of the hand of our enemies, and he saved us out of the hands
of the Philistines; and now he was forced to flee out of the land from before
Absalom. And Absalom whom we anointed over us, is dead in battle. Now,
therefore, why do you all remain silent about returning the king?"
Orthodox Jewish Bible And kol haAm were having dissension throughout kol Shivtei Yisroel saying,
HaMelech saved us out of the palm of oyveinu (our enemies) and he delivered us
out of the palm of the Pelishtim; and now he is fled from HaAretz because of
Avshalom. And Avshalom, whom mashachnu (we anointed) over us, is dead in
milchamah. Now therefore why are ye not speaking of bringing back HaMelech?.
Literal, almost word-for-word, renderings:
The Amplified Bible And all the people were at strife throughout all the tribes of Israel, saying, The king
delivered us from the hands of our enemies, and he saved us from the hands of the
Philistines. And now he has fled out of the land from Absalom. And Absalom, whom
we anointed over us, is dead in battle. So now, why do you say nothing about
bringing back the king?
Context Group Version And all the people were at strife throughout all the tribes of Israel, saying, The king
delivered us out of the hand of our enemies, and he rescued us out of the hand of
the Philistines; and now he has fled out of the land { or earth } from Absalom. And
Absalom, whom we anointed over us, is dead in battle. Now therefore why don't you
{ pl } speak a word of bringing the king back?
Darby Translation Then the king arose, and sat in the gate. And they told all the people, saying,
Behold, the king is sitting in the gate. And all the people came before the king. Now
Israel had fled every man to his tent. 9 And all the people were at strife throughout
the tribes of Israel, saying, The king delivered us out of the hand of our enemies,
and he saved us out of the hand of the Philistines; and now he is fled out of the land
because of Absalom. And Absalom, whom we anointed over us, is dead in battle;
and now why are ye silent as to bringing the king back?
Green’s Literal Translation And it happened, all the people were quarreling through all the tribes of Israel,
saying, The king delivered us out of the hand of our enemies. Yea, he himself
delivered us out of the hand of the Philistines. And now he has fled out of the land
because of Absalom. And Absalom whom we anointed over us is dead in battle.
And now why are you silent as to bringing back the king?
Kretzmann’s Commentary And all the people, those who had been adherents of Absalom, were at strife
throughout all the tribes of Israel, they began to discuss the matter, to argue, to
reproach one another, saying, the king saved us out of the hands of our enemies,
and he delivered us out of the hand of the Philistines, all these deeds of David now
being recalled; and now he is fled out of the land for Absalom, a fugitive before his
rebellious son. And Absalom, whom we anointed over us, is dead in battle. Now,
therefore, why speak ye not a word of bringing the king back? So the
representatives of the people consulted with one another about restoring the throne
to David and declaring to him their renewed loyalty.
NASB All the people were quarreling throughout all the tribes of Israel, saying, "The king
delivered us [2 Sam 8:1-14] from the hand [Lit palm] of our enemies and saved us
[2 Sam 5:20; 8:1] from the hand [Lit palm] of the Philistines, but now he [2 Sam
15:14] has fled out of the land from Absalom. However, Absalom, whom we
anointed over us, has died in battle. Now then, why are you silent about bringing the
king back?"
New King James Version David Returns to Jerusalem
Now all the people were in a dispute throughout all the tribes of Israel, saying, "The
king saved us from the hand of our enemies, he delivered us from the hand of the
Philistines, and now he has fled from the land because of Absalom. But Absalom,
whom we anointed over us, has died in battle. Now therefore, why do you say
nothing about bringing back the king?".
New RSV All the people were disputing throughout all the tribes of Israel, saying, `The king
delivered us from the hand of our enemies, and saved us from the hand of the
Philistines; and now he has fled out of the land because of Absalom. But Absalom,
whom we anointed over us, is dead in battle. Now therefore why do you say nothing
about bringing the king back?'
Third Millennium Bible And all the people were in strife throughout all the tribes of Israel, saying, "The king
saved us out of the hand of our enemies, and he delivered us out of the hand of the
Philistines; and now he has fled out of the land because of Absalom. And Absalom,
whom we anointed over us, is dead in battle. Now therefore, why speak ye not a
word of bringing the king back?"
Updated Bible Version 2.11 And all the people were at strife throughout all the tribes of Israel, saying, The king
delivered us out of the hand of our enemies, and he saved us out of the hand of the
Philistines; and now he has fled out of the land from Absalom. And Absalom, whom
we anointed over us, is dead in battle. Now therefore why don't you+ speak a word
of bringing the king back?
A Voice in the Wilderness Now all the people were in a dispute throughout all the tribes of Israel, saying, The
king has rescued us out of the hand of our enemies, he has delivered us out of the
hand of the Philistines, and now he has fled from the land because of Absalom. But
Absalom, whom we anointed over us, has died in battle. Now therefore, why are you
being silent to bring back the king?
Webster’s Bible Translation And all the people were at strife throughout all the tribes of Israel, saying, The king
saved us from the hand of our enemies, and he delivered us from the hand of the
Philistines; and now he hath fled out of the land for Absalom. And Absalom, whom
we anointed over us, is dead in battle. Now therefore why speak ye not a word of
bringing the king back?
Young’s Updated LT And it comes to pass, all the people are contending through all the tribes of Israel,
saying, “The king delivered us out of the hand of our enemies, yea, he himself
delivered us out of the hand of the Philistines, and now he has fled out of the land
because of Absalom, and Absalom whom we anointed over us is dead in battle, and
now, why are you [all] silent—to bring back the king?”
The gist of this verse: There are arguments which break out between the peoples of Israel concerning
bringing the king into Jerusalem with a celebration.
2Samuel 19:9a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
hâyâh (הָיָה) [pronounced
haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person masculine
singular, Qal imperfect
|
Strong's #1961
BDB #224
|
kôl (כֹּל) [pronounced
kohl]
|
the whole, all of, the entirety of,
all; can also be rendered any of
|
masculine singular
construct followed by a
definite article
|
Strong’s #3605
BDB #481
|
ʿam (עַם) [pronounced
ģahm]
|
people; race, tribe; family,
relatives; citizens, common
people; companions, servants;
entire human race; herd [of
animals]
|
masculine singular
collective noun with the
definite article
|
Strong’s #5971
BDB #766
|
dîyn (דּין) [pronounced
deen]
|
striving with; quarreling; being in
contention with
|
Niphal participle
|
Strong’s #1777
BDB #192
|
be (בְּ) [pronounced beh]
|
in, into, at, by, near, on, with,
before, against, by means of,
among, within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
kôl (כֹּל) [pronounced
kohl]
|
with a plural noun, it is rendered
all of, all; any of
|
masculine singular
construct with a
masculine plural noun
|
Strong’s #3605
BDB #481
|
shêbeţ (שֵבֶט)
[pronounced SHAYB-vet]
|
rod, staff, club; spear; scepter
and figuratively for a tribe,
subdivision of a tribe or family
and for a ruler (scepter-bearer),
governor
|
masculine plural
construct
|
Strong’s #7626
BDB #986
|
Yiserâʾêl (יִשְׂרַאֵל)
[pronounced yis-raw-ALE]
|
God prevails; contender; soldier
of God; transliterated Israel
|
masculine proper noun
|
Strong’s #3478 &
#3479 BDB #975
|
Translation: All of the people in every tribe of Israel were quarreling,... This is the result of a civil war. We would
expect there to be two sides of this, and that there would be great emotion involved. We know from out own study
that Absalom was a nobody; he was not worthy to shine David’s shoes (well, to lace his sandals). However, the
people of Israel did not know this. They knew little about Absalom apart from the persona which he put out there.
He was there when they went to court and he sympathized with them. He rode around with an entourage, and
looked very powerful and regal. He was just like David, but a younger more vigorous version. It was time for a
change; it was time for a new king. Out with the old and in with the new! Obviously, those perceptions were quite
mistaken. Absalom had no personal character and all that he did was for self-promotion. Just because you can
seem like you are a great leader, good guy, cool dude, does not mean that you are.
Application: In 2008, we elected Barack Obama, who was young, attractive, and he said all the things that
Americans wanted to hear. He talked about ending all of the games in Washington, about being transparent,
about taking care of people. He seemed like he would be a great leader, a good guy and a cool dude. He had
a 70% approval rating at the beginning of his presidency. However, the man had never run even a lemon aid
stand in his life, and was suddenly thrust into the highest and most powerful executive position in the world; and
he failed miserably, spending huge amounts of money (literally billions of dollars were, in this way, sent to his
supporters). However, after pushing the largest stimulus of all time, there was little or nothing to show for it, apart
from a series of shuttered green company factories and warehouses. My point being, an attractive president who
is well-liked is not necessarily a good president.
With David, there was the added scandal of his infidelity, the suspicious circumstances by which the husband of
his lover died; and then, when his sons get into a jackpot, David indulged them; he lets them go. Maybe he was
not fit to lead Israel, many thought. These things, unfortunately, are all true, and they represent the lowest point
in David’s life and rulership. So, if there was a reason to find fault with David, fault was readily there and easy to
exploit. But, this is a nation under God. Clearly David was being disciplined for his evil actions; and clearly, God
was still in charge. If God wanted Absalom as leader, God could remove David and replace him with Absalom.
God could speak to the priests and make His will known. But that did not happen. Despite his failures—and they
were spectacular—God allowed David to remain in charge of Israel. God did nothing to remove David; this was
the concerted effort of Absalom, which efforts were ignored by an over-indulgent David.
As has been pointed out before, during David’s exile, God the Holy Spirit rarely calls him by his Christian name.
God the Holy Spirit calls him the king over and over again in each chapter of his exile. Absalom is nearly always
called Absalom.
2Samuel 19:9b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to answer
|
Qal infinitive construct
|
Strong’s #559
BDB #55
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
nâtsal (נָצַל) [pronounced
naw-TSAHL]
|
to snatch away, to deliver, to
rescue, to snatch out of danger,
to preserve, to recover
|
3rd person masculine
singular, Hiphil perfect
with the 1st person plural
suffix
|
Strong’s #5337
BDB #664
|
min (מִן) [pronounced
min]
|
from, off, out from, of, out of,
away from, on account of, since,
than, more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
kaph (כַּף) [pronounced
kaf]
|
palm, hollow or flat of the hand,
sole of the foot; bowl, spoon
|
feminine singular
construct
|
Strong’s #3709
BDB #496
|
These nouns are tied together because of the fact that they are concave.
|
ʾâyab (אָיַב) [pronounced
aw-YABV]
|
enemy, the one being at enmity
with you; enmity, hostility
|
Qal active participle
|
Strong’s #340 &
#341 BDB #33
|
As a singular substantive, this is spelled ʾôyêb (אֹיֵב) [pronounced oh-YAYBV]. As Strong’s #340, this is the Qal
active participle of the verb; as Strong’s #341, this is the substantive. It is precisely the same word, despite the
different Strong’s #’s.
|
Translation: ...saying, “The king has delivered us from the hand of our enemies... The people all over Israel were
talking now. This is all about David; this is all about him returning as king over all Israel.
Most translation treat this and what follows as one long quotation. I don’t believe that is the case. I don’t think
that one man stood up and said all of these things. I believe that these are a set of quotes, many of which bring
up various topics for discussion among those who favor David returned to Jerusalem and those who liked
Absalom. What we have here are the primarily topics of discussion. Although translators who insert quotation
marks present this as one quotation, some commentators see this as the sentiments of different parties.
David has a set record doing what a king is supposed to do. He has kept Israel safe from foreign enemies. He
might have had some shortcomings, but the primary reason for having a king is to maintain order and safety. This
David did. David did this in spite of facing many enemies. From the time of Saul to this time, there were many
nations which attacked Israel, including the greatest world power of that time. David, with his military under Joab,
led his people to victory on every occasion. And this David continued to do, despite his own personal
shortcomings. No one could complain of a lack of domestic tranquility under David, apart from Uriah the Hittite
and David’s daughter Tamar. Given the size and scope of Israel, that is not really too bad of a record. The point
I am making is, David was not a bad king. He did what a king was supposed to do. As for his extracurricular
activities, David paid for those escapades.
Later in this chapter, I will explain how David is a great king—by covering information about him that many
commentators miss.
From one side of Obama’s
mouth, we are told that there is
this great recovery underway
and the government his creating
millions of jobs. And, from the
other side of his mouth we are
told, we need more welfare
benefits, more food stamps and
more payments to the
downtrodden, who are
increasing in their numbers.
Application: One of the most important parts of being a king is to provide for the common defense. It is one of
the few responsibilities of our government found in our
constitution. All of these welfare programs which chiefly
began under FDR and LBJ are not responsibilities of the
federal government. With all of these programs has come
massive taxation along with massive numbers of people who
make little or no effort to work.
Application: The poor have nearly always been taken care
of in our country. Older people either saw to their own needs
or family took care of them. There were missions, and
orphanages and soup kitchens all over the United States, in
nearly every town; and people down on their luck went to
these places, and often heard the gospel of Jesus Christ
there. Few people could be lazy and drug-addicted because
there was no safety net for the lazy and drug-addicted. Now
there is. It is not compassionate to encourage these things;
it is degeneracy.
Application: The big change which took place under FDR
and LBJ is, the government began to take a big part in helping the downtrodden. But, it was not that the poor were
ignored before, and suddenly these two presidents discovered their suffering ane sought to put an end to it. In
the case of FDR, who knows how much of this was a guilt complex for not being able to right the country as quickly
as he believed he should.
Application: We have a similar thing occurring today, where, from one side of Obama’s mouth, we are told that
there is this great recovery underway and the government his creating millions of jobs. And, from the other side
of his mouth we are told, we need more welfare benefits, more food stamps and more payments to the
downtrodden, who are increasing in their numbers. How much of his push for more food stamps and
unemployment benefit extension is a feeling of guilt?
2Samuel 19:9c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
hûwʾ (הוּא) [pronounced
hoo]
|
he, it; himself as a demonstrative
pronoun: that, this (one); same
|
3rd person masculine
singular, personal
pronoun; sometimes the
verb to be, is implied
|
Strong’s #1931
BDB #214
|
This pronoun can be used in the emphatic sense. Sometimes, the verb to be is implied when this pronoun is
used.
|
mâlaţ (מָלַט) [pronounced
maw-LAHT]
|
to cause to escape, to deliver
[from danger], to save; to lay
eggs [the eggs slip out]
|
3rd person masculine
singular, Piel perfect
|
Strong’s #4422
BDB #572
|
min (מִן) [pronounced
min]
|
from, off, out from, of, out of,
away from, on account of, since,
than, more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
kaph (כַּף) [pronounced
kaf]
|
palm, hollow or flat of the hand,
sole of the foot; bowl, spoon
|
feminine singular
construct
|
Strong’s #3709
BDB #496
|
Pelishetîy (פְּלִשְתִּי)
[pronounced pe-lish-TEE]
|
land of sojourners [wanderers,
temporary residents];
transliterated Philistines
|
masculine plural gentilic
adjective (acts like a
proper noun)
|
Strong’s #6430
BDB #814
|
Here, this is spelled Pelishetîym (פְּלִשְתִּים) [pronounced pe-lish-TEEM].
|
Translation: ...and he has saved us from the hand of Philistines.” One example is, David kept the people safe
from the Philistines, who lived near to the Israelites. David kept them contained. The Philistines are a
representative group of peoples indigenous to the land that David has kept under control. We have studied at
least two battles which David had against the Philistines.
2Samuel 19:9d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʿattâh (עַתָּה) [pronounced
ģaht-TAWH]
|
now, at this time, already
|
adverb of time
|
Strong’s #6258
BDB #773
|
When followed by an imperative or an interrogative, we + the adverb ʿattâh mean and so, thus, things being so,
therefore, now therefore, now then. Sometimes, the concept of time is lost when this combination is used to
incite another.
|
bârach (בָּרַח)
[pronounced baw-RAHKH]
|
to go [pass] through, to flee
[away]; to hasten, to come
quickly; to reach across
|
3rd person masculine
singular, Qal perfect
|
Strong’s #1272
BDB #137
|
min (מִן) [pronounced
min]
|
from, off, out from, of, out of,
away from, on account of, since,
than, more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
ʾerets (אֶרֶץ) [pronounced
EH-rets]
|
earth (all or a portion thereof),
land, territory, country, continent;
ground, soil; under the ground
[Sheol]
|
feminine singular noun
with the definite article
|
Strong's #776
BDB #75
|
min (מִן) [pronounced
mihn]
|
from, away from, out from, out of
from, off, on account of, since,
above, than, so that not, beyond,
more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
ʿal (עַל) [pronounced
ģahl ]
|
upon, beyond, on, against,
above, over, by, beside
|
preposition of proximity
|
Strong’s #5920,
#5921 BDB #752
|
Together, they mean from upon, from over, from by, from beside, from attachment to, from companionship with,
from accompanying [in a protective manner], from adhesion to, from. Some translators rendered this away
from.
|
ʾĂbîyshâlôwm (אֲבִישָלוֹם)
[pronounced ub-ee-shaw-LOHM]
|
my father is peace and is
transliterated Absalom
|
masculine singular
proper noun
|
Strong’s #53
BDB #5
|
Translation: “But now he has fled out of the land away from Absalom.” But someone else points out, “David isn’t
even in Jerusalem. As soon as Absalom began to move his way, David made a run for the hills. Is this the kind
of king we want?”
2Samuel 19:10a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and; even; in particular, namely;
when, while; since, seeing,
though; so, then, therefore; or,
but yet; who, which; or; that, in
that; with; also, in addition to, at
the same time
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʾĂbîyshâlôwm (אֲבִישָלוֹם)
[pronounced ub-ee-shaw-LOHM]
|
my father is peace and is
transliterated Absalom
|
masculine singular
proper noun
|
Strong’s #53
BDB #5
|
ʾăsher (אֲֹשֶר)
[pronounced ash-ER]
|
that, which, when, who, whom
|
relative pronoun
|
Strong's #834
BDB #81
|
mâshach (מָשַח)
[pronounced maw-SHAHKH]
|
to smear, to anoint
|
1st person plural, Qal
perfect
|
Strong’s #4886
BDB #602
|
ʿal (עַל) [pronounced
ģahl ]
|
upon, beyond, on, against,
above, over, by, beside
|
preposition of proximity
with the 1st person plural
suffix
|
Strong’s #5920,
#5921 BDB #752
|
mûwth (מוּת)
[pronounced mooth]
|
to die; to perish, to be destroyed;
to be put to death; to die
prematurely [by neglect of wise
moral conduct]
|
3rd person masculine
singular, Qal perfect
|
Strong's #4191
BDB #559
|
be (בְּ) [pronounced beh]
|
in, into, at, by, near, on, with,
before, against, by means of,
among, within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
milechâmâh (מִלְחָמָה)
[pronounced mil-khaw-MAW]
|
battle, war, fight, fighting; victory;
fortune of war
|
feminine singular noun
with the definite article
|
Strong’s #4421
BDB #536
|
Translation: “But yet, Absalom, whom we anointed over us, has died in battle;... But someone else says, “Maybe
David is not the greatest king, but Absalom, who we agreed to be our king, is dead. He died in battle.” Or, to put
this in another way: “There is no real alternative out there. There is David and there is no one else who could
stand in as their king. David may have left Jerusalem, but Absalom left this life.”
2Samuel 19:10b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʿattâh (עַתָּה) [pronounced
ģaht-TAWH]
|
now, at this time, already
|
adverb of time
|
Strong’s #6258
BDB #773
|
When followed by an imperative or an interrogative, we + the adverb ʿattâh mean and so, thus, things being so,
therefore, now therefore, now then. Sometimes, the concept of time is lost when this combination is used to
incite another.
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
preposition
|
No Strong’s #
BDB #510
|
mâh (מָה) [pronounced
maw]
|
what, how, why
|
interrogative;
exclamatory particle
|
Strong’s #4100
BDB #552
|
Lâmed + mâh can be rendered why, for what reason, to what purpose, for what purpose, indicating an
interrogatory sentence. BDB also offers the rendering lest. Gesenius, perhaps for this passage alone
(1Chron. 15:13), offers the rendering on account of [that] which, because that.
|
ʾattem (אַתֶּם)
[pronounced aht-TEM]
|
you all, you guys, you (often, the
verb to be is implied)
|
2nd person masculine
plural, personal pronoun
|
Strong’s #859
BDB #61
|
chârash (חָרַש)
[pronounced chaw-RASH]
|
being silent, exhibiting silence,
keeping silent; causing to be
silent; bearing silently; holding
one’s peace
|
masculine plural, Hiphil
participle
|
Strong’s #2790
BDB #361
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
preposition
|
No Strong’s #
BDB #510
|
shûwb (שוּב)
[pronounced shoobv]
|
to cause to return, to bring, to be
caused to turn back mentally,
reminisce, to return something,
to restore, to bring back, to send
back, to regain, to recover, to
make restitution, reconsider,
think again, to be caused to
return
|
Hiphil infinitive construct
|
Strong's #7725
BDB #996
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Translation: ...therefore, why do you [all] say nothing to return the king?” “If Absalom is dead, then David needs
to be brought back into Jerusalem. There is only one man who would stand as king. We ought to be talking about
bringing him back to Jerusalem to rule over us.”
Most of these discussions are taking place up north, and people in (northern) Israel are coming to the conclusion
that they need to bring David back into Jerusalem. Apparently, this idea to do something in order to welcome
David back into the kingdom as king began in Israel, in the northern kingdom, and it took root there. This fact is
going to be one of the points of contention at the end of this chapter.
These discussions, and discussions of topics of a similar nature, occurred all over Israel; at the front gate of every
city, or at any place where people gathered. Even at the dinner table, these discussions were being had. This
civil war had split the nation.
This may help us to have a better understanding of what is going on, as this is much different from our own
culture.
|
Bible.org on Power Changing Hands in the Ancient World
|
It is difficult for those of us who live in a democracy to understand the predicament in which the Israelites find
themselves. When President John F. Kennedy was assassinated, in only a few hours Lyndon Johnson was
sworn in as our new President, and he began to function in this capacity. Our constitution sets down a very clear
process for succession. But when a monarch ceases to function as king, what does a nation do? A whole lot
of arguing and finger pointing is going on in Israel. Everyone is blaming everyone else and demanding that
someone (else) do something. David had been the king. Then he fled the country. The people anointed
Absalom in David's place, but now he is dead. There seems to be a foregone conclusion that David will return
and resume his role as Israel's king, but how is this going to happen? What should they do? What could they
do? And who will do it? The arguing is all about these things
|
It may seem odd that David does not simply march back to Jerusalem, the same way he left, and pick up where
he left off. After all, the rebel army, for the most part has deserted. They no longer have a leader.
|
Matthew Henry on the Return of the King
|
It is strange that David did not immediately upon the defeat and dispersion of Absalom's forces march with all
expedition back to Jerusalem, to regain the possession of his capital city.
1. He would go back as a prince, with the consent and unanimous approbation of the people, and not as a
conqueror forcing his way: he would restore their liberties, and not take occasion to seize them, or
encroach upon them.
2. He would go back in peace and safety, and be sure that he should meet with no difficulty or opposition
in his return, and therefore would be satisfied that the people were well-affected to have him before he
would stir.
3. He would go back in honour, and like himself, and therefore would go back, not at the head of his forces,
but in the arms of his subjects; for the prince that has wisdom and goodness enough to make himself his
people's darling, without doubt, looks greater and makes a much better figure than the prince that has
strength enough to make himself his people's terror. It is resolved therefore that David must be brought
back to Jerusalem his own city, and his own house there, with some ceremony, and here we have that
matter concerted.
|
Matthew Henry, Commentary on the Whole Bible; from e-Sword, 2Sam. 19:9–15.
|
Peter Pett: As a result there was disputation and discussion taking place throughout Israel as to the
next step. They were beginning to realise how foolish and ungrateful they had been, recognising only
too late that it was because of David that they no longer feared the Philistines. And now as a result
of their anointing Absalom as their king, and as a result of Absalom's consequent rebellion, this
saviour-king had fled from the land from Absalom. But now Absalom was dead and they were without
a king, and all the king's sons were with him in Mahanaim, while the Philistines were no doubt waiting
across the border considering the position and wondering whether to act. Thus the people of Israel
were beginning to point out to each other that they would be wise to call for the king to return to rule
them, which according to 2 Samuel 19:11 they accordingly did.
Jamieson, Fausset and Brown: In these circumstances the king was right in not hastening back, as
a conqueror, to re-ascend his throne. A re-election was, in some measure, necessary. David remained
for some time on the other side of Jordan, in expectation of being invited back. That invitation was
given without, however, the concurrence of Judah.
——————————
David Turns the Hearts of the Judæans
Apparently, in a situation like this, there should have been an envoy from the elders of Israel sent to David, to
accompany him back to the palace in Jerusalem. However, none was forthcoming. Israel, the nation, had never
faced a situation like this. They had just come out of a civil war; they had anointed the loser of this civil war their
king; and now their real king is east of the Jordan. What would be proper would be for all Israel to gather and to
escort the king back to Jerusalem. This was being discussed in northern Israel, with a general agreement that
this needed to be done. However, down in Judah (southern Israel), this does not appear even to have been a
topic of discussion.
And the King David sent unto Zadok and
unto Abiathar the priests, to say, “Say unto
elders of Judah, to say, ‘For why are you last
to bring back the king unto his house and a
word of all Israel has come unto the king
unto his house? My brothers you [are]; my
bone and my flesh you [are]. And to why are
you last to bring back the king?’
|
2Samuel
19:11–12
|
King David sent [a message] to the priests,
Zadok and Abiathar, which read [lit., to say],
“Speak to the elders of Judah, [and] say, ‘Why
are you the last to bring back the king to his
house when the word of all Israel has come to
the king [and] to his house? You [are] my
brothers; you [are] my flesh and bone.
Therefore, why are you the last to bring back
the king?’
|
While this was going on, King David sent a message to the priests, Zadok and Abiathar, which read:
“Speak to the elders of Judah and say, ‘Why are you the last to bring the king back to his house, when
the word has already gone out to all Israel, and to the king and to his house? You are my brothers; you
are my flesh and blood. Therefore, why are you the last to bring back the king?’
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate And king David sent to Sadoc, and Abiathar the priests, saying: Speak to the
ancients of Juda, saying: Why are you the last to bring the king back to his house?
(For the talk of all Israel was come to the king in his house.) You are my brethren,
you are my bone, and my flesh, why are you the last to bring back the king?
Masoretic Text (Hebrew) And the King David sent unto Zadok and unto Abiathar the priests, to say, “Say unto
elders of Judah, to say, ‘For why are you last to bring back the king unto his house
and a word of all Israel has come unto the king unto his house? My brothers you
[are]; my bone and my flesh you [are]. And to why are you last to bring back the
king?’
Peshitta (Syriac) Come, therefore, let us bring him back to his house. And the words of the Israelites
came to the king. And the king said to them, You are my brethren and my flesh and
my bones, why then are you the last to return to the king?
Septuagint (Greek) And King David sent to Zadok and Abiathar the priests, saying, Speak to the elders
of Israel, saying, Why are you the last to bring back the king to his house, since the
word of all Israel have come to the king, to this very house? Ye are my brethren,
you are my bones and my flesh: why are you the last to bring back the king to his
house?
Significant differences: The Syriac has a completely different first sentence. The Greek has Israel instead
of Judah. The Greek adds to his house at the end.
Thought-for-thought translations; paraphrases:
Common English Bible When the things that all the Israelites were saying reached the king [LXX, OL; MT
lacks When. the king, though a version of this clause appears in 19:12.], David sent
a message to the priests Zadok and Abiathar: "Say the following to the elders of
Judah: `Why should you be the last to bring the king back to his palace? [MT adds
The things that all the Israelites were saying reached the king in his home (or
palace).] You are my relatives! You are my flesh and bones! Why should you be
the last to bring the king back?'
Contemporary English V. When David found out what they were saying, he sent a message to Zadok and
Abiathar the priests. It said: Say to the leaders of Judah, "Why are you the last tribe
to think about bringing King David back home? He is your brother, your own
relative! Why haven't you done anything to bring him back?"
Easy English King David was in his house. He had heard what the *Israelites were saying. So, he
sent this message to Zadok and Abiathar the priests. `Tell the leaders of *Judah,
"You should not be the last *tribe to bring the king back to his palace. You are my
closest relatives. You are my family. So you should not be the last people to bring
back the king."
Easy-to-Read Version King David sent {a message} to Zadok and Abiathar the priests. David said, “Speak
to the leaders of Judah. Say, ‘Why are you the last family group to bring King David
back to his house? See, all the Israelites are talking about bringing the king back
to his house. You are my brothers, you are my family. Then why are you the last
family group to bring back the king?’
Good News Bible (TEV) The news of what the Israelites were saying reached King David. So he sent the
priests Zadok and Abiathar to ask the leaders of Judah, "Why should you be the last
to help bring the king back to his palace? You are my relatives, my own flesh and
blood; why should you be the last to bring me back?"
The Message When David heard what was being said, he sent word to Zadok and Abiathar, the
priests, "Ask the elders of Judah, 'Why are you so laggard in bringing the king back
home? You're my brothers! You're my own flesh and blood! So why are you the last
ones to bring the king back home?'
New Berkeley Version David, accordingly, sent to Zadok and Abiathar, the priests, suggesting, “Ask the
elders of Judah, ‘Why are you so backward about restoring the king to his palace,
when the invitations of all Israel have come to the king at his house? You are my
brothers, my very bone and flesh, so why should you be the last to bring back the
king?’ The reason was that they had taken a leading part in Absalom’s revolt in
their chief city, Hebron.
New Century Version King David sent a message to Zadok and Abiathar, the priests, that said, "Speak
to the elders of Judah. Say, `Even in my house I have heard what all the Israelites
are saying. So why are you the last tribe to bring the king back to his palace? You
are my brothers, my own family. Why are you the last tribe to bring back the king?'
New Life Bible Then King David sent word to Zadok and Abiathar the religious leaders, saying,
"Speak to the leaders of Judah. Say to them, 'Why are you the last to bring the king
back to his house? I have heard from all Israel for me to return to my house. You
are my brothers. You are my bone and my flesh. Why should you be the last to
bring back the king?
New Living Translation Then King David sent Zadok and Abiathar, the priests, to say to the elders of Judah,
"Why are you the last ones to welcome back the king into his palace? For I have
heard that all Israel is ready. You are my relatives, my own tribe, my own flesh and
blood! So why are you the last ones to welcome back the king?"
The Voice David knew about this groundswell of support, and he sent a message to the priests
Zadok and Abiathar.
David: Tell the leaders of Judah, "Why should you be the last to agree to bring the
king back? Everyone in Israel is talking about it, even in the king's own house. And
you-you are my flesh and my bones. Why should you be the last to join this
movement?"
Partially literal and partially paraphrased translations:
American English Bible Thereafter, King David sent for ZaDok and AbiAthar (the Priests) and said, 'Speak
to the elders of Judah and ask them why they're the last to welcome the king back
to his palace.'
Well, these words of the king were spread throughout all IsraEl. For he said, 'My
brothers; you are my own flesh and bones, so why are you the last to welcome the
king back to his palace?
Christian Community Bible David returns to Jerusalem
King David heard what the Israelites said. So he sent this message to the priests
Zadok and Abiathar, “Say to the elders of Judah: ‘Why should you be the last to
bring the king back to his house? You are relatives, of my own race. Why should
you be the last to bring back the king?’
God’s Word™ What all Israel was saying reached the king at his house. So King David sent this
message to the priests Zadok and Abiathar: "Ask the leaders of Judah, 'Why should
you be the last tribe to bring the king back to his palace? You are my relatives, my
own flesh and blood. Why should you be the last to bring back the king?'
New Advent (Knox) Bible News of what the Israelites were saying had reached the court, and now king David
sent word to the priests, Sadoc and Abiathar, bidding them ask the elders of Juda,
Why are you the last to welcome the king home again? You are my own tribesmen,
my own kith and kin, why do you hang back, instead of restoring me to the throne?
New American Bible (2002) David sent word to the priests Zadok and Abiathar: "Say to the elders of Judah:
'Why should you be last to restore the king to his palace? You are my brothers, you
are my bone and flesh. Why should you be last to restore the king?'
NIRV King David sent a message to the priests Zadok and Abiathar. It said, "Speak to the
elders of Judah. Tell them I said, `News has reached me where I'm staying. People
all over Israel are talking about bringing me back to my palace. Why should you be
the last to do something about it? You are my relatives. You are my own flesh and
blood. So why should you be the last to bring me back?'
New Jerusalem Bible King David then sent word to the priests Zadok and Abiathar, 'Say to the elders of
Judah, "Why should you be the last to bring the king home? You are my brothers,
you are my own flesh and bone: why should you be the last to bring the king back?"
New Simplified Bible What all Israel was saying reached the king at his house. So King David sent this
message to the priests Zadok and Abiathar: »Ask the leaders of Judah, Why should
you be the last tribe to reinstate the king back to his palace?
»You are my relatives, my own flesh and blood. Why should you be the last to
reinstate the king?«
Today’s NIV King David sent this message to Zadok and Abiathar, the priests: "Ask the elders
of Judah, 'Why should you be the last to bring the king back to his palace, since
what is being said throughout Israel has reached the king at his quarters? You are
my relatives, my own flesh and blood. So why should you be the last to bring back
the king?'
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear King David sent to the priests Zadok and Abiathar, saying, "Speak to the elders of
Judah, saying, 'Why are you the last to return to the king's house?' Bring the word
of all of Israel to the king and his house. You are my brothers, you are my bone and
my flesh. Why are you the last to return to the king?"
Bible in Basic English And King David sent word to Zadok and Abiathar, the priests, Say to the responsible
men of Judah, Why are you the last to take steps to get the king back to his house?
You are my brothers, my bone and my flesh; why are you the last to get the king
back again?
The Expanded Bible King David sent a message to Zadok and Abiathar, the priests, that said, "Speak
to the elders of Judah. Say, `Even in my house ·I have heard what all the Israelites
are saying [the talk of Israel has reached the king]. So why are you the last tribe to
bring the king back to his ·palace [Lhouse; Ceven David's own tribe was wavering in
their support]? You are my ·brothers [relatives; kin], my own ·family [Lbone and
flesh]. Why are you the last tribe to ·bring [welcome] back the king?'
Ferar-Fenton Bible King David, however, sent to Zadok and Abiathar, the priests, to Speak to the
judges of Judah, asking, ` Why do you hang back from restoring the king to his
house, when all Israel demand the return of the king to his home? ' You are my
reIatives,·--my bones, and my flesh, then why are you hanging back?’
NET Bible® Then King David sent a message to Zadok and Abiathar the priests saying, "Tell the
elders of Judah, `Why should you delay any further in bringing the king back to his
palace [Heb "his house."], when everything Israel is saying has come to the king's
attention [The Hebrew text adds "to his house" (= palace), but the phrase, which
also appears earlier in the verse, is probably accidentally repeated here.]. You are
my brothers - my very own flesh and blood! [Heb "my bone and my flesh."] Why
should you delay any further in bringing the king back?'
NIV – UK King David sent this message to Zadok and Abiathar, the priests: `Ask the elders
of Judah, "Why should you be the last to bring the king back to his palace, since
what is being said throughout Israel has reached the king at his quarters? You are
my relatives, my own flesh and blood. So why should you be the last to bring back
the king?"
Jewish/Hebrew Names Bibles:
Complete Jewish Bible King David sent this message to Tzadok and Evyatar the cohanim: "Ask the leaders
of Y'hudah, 'Why are you the last to bring the king back to his palace? The king has
already heard that all Isra'el wants to return him to his palace. You are my kinsmen,
my flesh and bone; so why are you the last to bring back the king?
exeGeses companion Bible And sovereign David
sends to Sadoq and to Abi Athar the priests,
saying, Word to the elders of Yah Hudah,
saying, Why are you the last
to return the sovereign to his house?
- and the word of all Yisra El
comes to the sovereign - to his house.
You are my brothers
- you are my bones and my flesh.
Why then are you the last to return the sovereign?
Hebrew Names Version King David sent to Tzadok and to Avyatar the Kohanim, saying, Speak to the elders
of Yehudah, saying, Why are you the last to bring the king back to his house?
seeing the speech of all Yisra'el is come to the king, [to bring him] to his house.
You are my brothers, you are my bone and my flesh: why then are you the last to
bring back the king?
JPS (Tanakh—1985) The talk of all Israel reached the king in his quarters. So King David sent this
message to the priests Zadok and Abiathar: “Speak to the elders of Judah and say,
‘Why should you be the last to bring the king back to his palace? You are my
kinsmen, my own flesh and blood! Why should you be the last to escort the king
back?’
Judaica Press Complete T. And King David sent to Zadok and to Abiathar the priests, saying, "Speak to the
elders of Judah, saying, 'Why should you be the last to return the king to his house?
' -while the talk of all Israel has come to the king to return him to his house? You
are my brethren; you are my own bone and flesh; why then should you be the last
to return the king?
Orthodox Jewish Bible And Dovid HaMelech sent to Tzadok and to Evyatar the kohanim, saying, Speak
unto the Ziknei Yehudah, saying, Why are ye the last ones to bring HaMelech back
to his Bais? Seeing the talk of kol Yisroel is come to HaMelech, even to his Bais.
Ye are my brethren, ye are my atzmot and my basar; why then are ye the last ones
to bring back HaMelech?
The Scriptures 1998 And Sovereign Dawi sent to Tsaoq and Eyathar the priests, saying, “Speak to
the elders of Yehuah, saying, ‘Why are you the last to bring the sovereign back to
his house, since the words of all Yisraʼĕl have come to the sovereign, to his house?
‘You are my brothers, you are my bone and my flesh. Why then are you the last to
bring back the sovereign?ʼ
Literal, almost word-for-word, renderings:
American KJV And king David sent to Zadok and to Abiathar the priests, saying, Speak to the
elders of Judah, saying, Why are you the last to bring the king back to his house?
seeing the speech of all Israel is come to the king, even to his house. You are my
brothers, you are my bones and my flesh: why then are you the last to bring back
the king?
A Conservative Version And king David sent to Zadok and to Abiathar the priests, saying, Speak to the
elders of Judah, saying, Why are ye the last to bring the king back to his house?
Since the speech of all Israel has come to the king, [to bring him] to [...?] Ye are my
brothers, ye are my bone and my flesh. Why then are ye the last to bring back the
king?
Context Group Version And king David sent to Zadok and to Abiathar the priests, saying, Speak to the
elders of Judah, saying, Why are you { pl } the last to bring the king back to his
house seeing the speech of all Israel has come to the king? You { pl } are my
brothers, you { pl } are my bone and my flesh: why then are you { pl } the last to
bring back the king?
Emphasized Bible And, King David, sent unto Zadok and unto Abiathar the priests, saying, Speak ye
unto the elders of Judah, saying, Wherefore should ye be behindhand, in bringing
back the king unto his home,—seeing that, the speech of all Israel, hath come unto
the king, regarding his home? Mine own brethren, are ye, my bone and my flesh,
are ye,—wherefore then should ye be behindhand in bringing back the king?
Kretzmann’s Commentary And King David sent to Zadok and to Abiathar, the priests, saying, Speak unto the
elders of Judah, saying, Why are ye the last to bring the king back to his house?
seeing the speech of all Israel is come to the king, even to his house. So David had
information concerning the movement in the other parts of the kingdom, and
expressed surprise that the men in the capital and in the tribe of Judah were not
taking similar steps. Ye are my brethren, ye are my bones and my flesh, they were
of his tribe and of his kindred; wherefore, then, are ye the last to bring back the
king? "Conscious that they had offended David, and fearing Absalom's garrison in
Zion, they did not dare to recall him."
NASB Then King David sent to Zadok and Abiathar the priests [2 Sam 15:29], saying,
"Speak to the elders of Judah, saying, `Why are you the last to bring the king back
to his house, since the word of all Israel has come to the king, even to his house?
You are my brothers; you are my bone and my flesh [2 Sam 5:1]. Why then should
you be the last to bring back the king?'
New RSV King David sent this message to the priests Zadok and Abiathar, `Say to the elders
of Judah, "Why should you be the last to bring the king back to his house? The talk
of all Israel has come to the king [Gk: Heb to the king, to his house]. You are my
kin, you are my bone and my flesh; why then should you be the last to bring back
the king?"
Updated Bible Version 2.11 And King David sent to Zadok and to Abiathar the priests, saying, Speak to the
elders of Judah, saying, Why are you+ the last to bring the king back to his house?
seeing the speech of all Israel has come to the king. You+ are my brothers, you+ are
my bone and my flesh: why then are you+ the last to bring back the king?
Young’s Updated LT And king David sent unto Zadok and unto Abiathar the priests, saying, “Speak you
[all] unto the elders of Judah, saying, Why are you [all] last to bring back the king
unto his house? (and the word of all Israel has come unto the king, unto his house;)
my brothers you [all] are, my bone and my flesh you [all] are, and why are you [all]
last to bring back the king?
The gist of this verse: David sends a message to the elders of Judah asking why has he not been invited
back to rule over all Israel from the Jerusalem palace.
The general idea is, the people of northern Israel have been talking about this situation, and they believe that they
ought to bring David back home with some kind of a celebration/coronation. However, no word has been sent out
of Judah (= southern Israel). David says that he would expect word to come from Judah, because they are his
tribe.
2Samuel 19:11a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Dâvid (דָּוִד); also Dâvîyd
(דָּוִיד) [pronounced daw-VEED]
|
beloved and is transliterated
David
|
masculine proper noun
|
Strong’s #1732
BDB #187
|
shâlach (שָלַח)
[pronounced shaw-LAKH]
|
to send, to send for [forth, away],
to dismiss, to deploy, to put
forth, to stretch out, to reach out
|
3rd person masculine
singular, Qal perfect
|
Strong’s #7971
BDB #1018
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
Tsâdôwq or Tsâdôwq
(צָדֹק or צָדוֹק)
[pronounced tzaw-DOHK]
|
just, righteous; transliterated
Zadok
|
masculine singular
proper noun
|
Strong’s #6659
BDB #843
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
ʾEbeyâthâr (אֶבְיָתָר)
[pronounced ebe-yaw-THAWR]
|
the Great One is father; my
father is great; transliterated
Abiathar
|
masculine proper noun
|
Strong’s #54
BDB #5
|
kôhên (כֹּהֵן) [pronounced
koh-HANE]
|
priest
|
masculine plural noun
with the definite article
|
Strong's #3548
BDB #463
|
Translation: King David sent [a message] to the priests, Zadok and Abiathar,... You may recall that, because
of the insurrection, David developed an intelligence system, by which he employed the sons of the priests, Zadok
and Abiathar, to ferry messages and intelligence back and forth. Zadok and Abiathar on the surface appeared
to be completely neutral in this affair, but they were strongly pro-David and strongly anti-Absalom. They were left
behind in Jerusalem both to minister to the people there and to provide David with intelligence.
Because of one message, David knew to cross over the Jordan; and it was probably, in part because of these
messages, that David was able to formulate a plan to defeat Absalom. These two priests, along with their sons,
were completely trustworthy.
Therefore, since this network had already been set up, David uses this network again, but in a more public way.
He likely uses the sons of Zadok and Abiathar to get a message to Jerusalem. This time, it is not a secret
message.
Jamieson, Fausset and Brown write: David, disappointed and vexed by his own tribe's apparent
lukewarmness, despatched the two high priests to rouse the Judahites to take a prominent interest
in his cause. It was the act of a skillful politician.
Peter Pett: David, however, was well aware that in returning to rule over Israel alone (notice the clear
distinction between Israel and Judah even at this stage) he would be cutting himself off from Judah.
After all, they had been the first to approve of him as their king, and they had also been the first to
approve of the rebellion. But he wanted a united Israel-Judah. Thus he sent the two High Priests,
Zadok and Abiathar, to parley with the elders of Judah, and to call on them to invite the king back as
well. By that means he hoped (unavailingly) to avoid friction between the two parts of the nation. He
pointed out that Israel had spoken the word which had invited him back. What then about Judah?
The fact that there are two priests has been discussed in detail in 2Sam. 15 (HTML) (PDF) (WPD).
Before we move further into this verse, what we have here is known as an anadiplosis [pronounced An-a-dee-PLOH-sihs], which is repeating a word from the end of a sentence at the beginning of the next sentence. Take
a look at what we have: “Furthermore, Absalom, whom we anointed over us, has died in battle; therefore, why do
you [all] say nothing to return the king?” King David sent [a message] to the priests, Zadok and Abiathar,... So
there is this discussion going on in northern Israel about the king, and while they are doing this, the king sends
a message. The words so repeated are thus emphasized as being the most important words in the sentence,
which we are to mark and consider in translation and exposition.
So, while the people in northern Israel are
discussing the king, the king is sending a message to the people in southern Israel.
This is done in film and television all the time. A character’s name is mentioned, and, in the next frame, we have
that character’s face or that character involved in something. Cordelia might ask, “Has anyone seen Angel?” And
the next frame of the show is Angel fighting for his life against some demon bad guy.
2Samuel 19:11b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to answer
|
Qal infinitive construct
|
Strong’s #559
BDB #55
|
dâbar (דָּבַר) [pronounced
dawb-VAHR]
|
speak, talk [and back with
action], give an [your] opinion,
expound, make a formal speech,
speak out, promise, propose,
declare, proclaim, announce
|
2nd person masculine
plural, Piel imperative
|
Strong’s #1696
BDB #180
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
zeqênîym (זְקֵנִים)
[pronounced zê-kay-NEEM]
|
old men; elders; chiefs,
respected ones
|
masculine plural
adjective; used as a
substantive; construct
form
|
Strong’s #2205
BDB #278
|
Yehûwdâh (יְהוּדָה)
[pronounced yehoo-DAW]
|
possibly means to praise, to be
praised; and is transliterated
Judah
|
masculine proper
noun/location
|
Strong’s #3063
BDB #397
|
Translation: ...which read [lit., to say], “Speak to the elders of Judah,... The message is in part to the priests, but
what they were to do was to gain an audience with the elders of Judah, and to speak with them. David knew that
with a message like this, he could depend upon this message getting through. He knew that the message would
be accurately relayed to these elders, and he knew that the correct men would be contacted.
So Zadok and Abiathar are go-between’s, essentially, but chosen because they can be depended upon.
Obviously, if David could depend upon them in the midst of the revolution, then He can depend upon them after
Absalom has been vanquished.
The Pulpit Commentary: We may feel quite sure that there was discussion in Judah as well as in the
other tribes; but the rebellion had begun at Hebron, and probably many of the leading chiefs were
deeply implicated in Absalom’s proceedings. Probably they now regretted it, but hung back through
fear of punishment. It was politic, therefore, to assure them of David’s kindly feelings, and that
overtures on their side would be readily received, and the past forgiven.
2Samuel 19:11c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to answer
|
Qal infinitive construct
|
Strong’s #559
BDB #55
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
preposition
|
No Strong’s #
BDB #510
|
mâh (מָה) [pronounced
maw]
|
what, how, why
|
interrogative;
exclamatory particle
|
Strong’s #4100
BDB #552
|
Lâmed + mâh can be rendered why, for what reason, to what purpose, for what purpose, indicating an
interrogatory sentence. BDB also offers the rendering lest. Gesenius, perhaps for this passage alone
(1Chron. 15:13), offers the rendering on account of [that] which, because that.
|
hâyâh (הָיָה) [pronounced
haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person masculine
plural, Qal imperfect
|
Strong's #1961
BDB #224
|
ʾachărôwn (אַחֲרוֹן)
[pronounced ah-kha-ROHN]
|
coming after, behind, later,
following, last; end
|
masculine plural
adjective (or substantive)
|
Strong’s #314
BDB #30
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
preposition
|
No Strong’s #
BDB #510
|
shûwb (שוּב)
[pronounced shoobv]
|
to cause to return, to bring, to be
caused to turn back mentally,
reminisce, to return something,
to restore, to bring back, to send
back, to regain, to recover, to
make restitution, reconsider,
think again, to be caused to
return
|
Hiphil infinitive construct
|
Strong's #7725
BDB #996
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
bayith (בַּיִת) [pronounced
BAH-yith]
|
house, residence; household,
habitation as well as inward
|
masculine singular noun
with the 3rd person
masculine singular suffix
|
Strong's #1004
BDB #108
|
Translation:...[and] say, ‘Why are you the last to bring back the king to his house... Apparently what ought to
happen is the elders of Judah should formally invite David to return to Jerusalem, to sit upon his throne; and
perhaps even sent an envoy to escort him back into the city—not that David is fearful for his life or anything, but
more of a formality and a celebration. If David just simply returned to Jerusalem, it would be like having a birthday
celebration, but there is no cake, no presents and no guests. David’s kingship needs to be confirmed by the
people and then celebrated.
From the Expositor’s Bible Commentary: It was now open to him to follow either of two courses: either
to march to Jerusalem at the head of his victorious army, take military possession of the capital, and
deal with the remains of the insurrection in the stern fashion common among kings; or to wait till he
should be invited back to the throne from which he had been driven, and then magnanimously
proclaim an amnesty to all the rebels. We are not surprised that he preferred the latter alternative. It
is more agreeable to any man to be offered what is justly due to him by those who have deprived him
of it than to have to claim it as his right. It was far more like him to return in peace than in that vengeful
spirit that must have hecatombs of rebels slain to satisfy it. The people knew that David was in no
bloodthirsty mood. And it was natural for him to expect that an advance would be made to him, after
the frightful wrong which he had suffered from the people. He was therefore in no haste to leave his
quarters at Mahanaim.
The Expositor’s Bible Commentary makes an excellent point here, that David has two choices: he can go back
into Jerusalem and simply take his throne back by force, hunting and killing those who opposed him; or he can
seek reconciliation and the recognition of all Israel that he is king.
The Expositor’s Bible Commentary, in offering these two directions that David could take, suggests a parallel.
|
How David’s Decisions Parallel the Decisions of God
|
David
|
Jesus Christ
|
David faced a great rebellion. Although he has put
down this rebellion, there are those who supported the
revolution scattered throughout Israel.
|
Jesus faced the rebellion of fallen man. Although He
has judged mankind, the earth is filled with those who
are in rebellion against Him
|
One choice that David has is, he can put down the
rebellion completely. He can go into Jerusalem and
begin to root out and kill all those who opposed him.
|
Once choice that God has with man is, He can come
into the world and destroy all men who are in rebellion
against Him, which is all mankind. We have all
sinned; we all come short of the grace of God.
|
On the other hand, David can stand back and allow for
those who rebelled against him to invite him back into
Israel as their king.
|
On the other hand, Jesus can allow for those who
rebelled against Him to believe in Him and to bow to
His authority.
|
David makes this possible by reconciling perhaps his
greatest remaining enemy, Amasa.
|
God makes reconciliation possible by giving His Son,
to die for our sins. Even the greatest sinner, Paul, is
reconciled to God.
|
David offered forgiveness to even his greatest
remaining enemy.
|
God offered forgiveness to his greatest enemy, Saul
of Tarsus.
|
That David is able to offer reconciliation is based upon
the fact of the death of his son. If his son were still
alive, David would still be at war.
|
This reconciliation is made possible by the death of
God’s Son, Jesus Christ.
|
When dealing with mankind, God can either destroy every one of us who has rebelled against Him (which is
all of us), or He can reconcile us to Himself.
|
These parallels were not found in the Expositor’s Bible Commentary, but I was inspired by the choice that they
pointed out (which I do not recall reading in any other commentary).
|
When David starts to make decisions which parallel the thinking of God or decisions which set up a type, this
means that David is in fellowship and acting in accordance with the Bible doctrine in his soul. The parallels listed
above are quite fascinating, as David, in his forgiveness of Amasa, is not thinking about Saul of Tarsus. He does
not think that he is showing God’s reconciliation through his actions. He is making decisions which he believes
to be the best decisions under the circumstances; and God the Holy Spirit records this decisions and actions,
because this looks forward to God’s decisions and actions. One might say that David is more in synch with God
the Holy Spirit at this point.
2Samuel 19:11d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
dâbâr (דָּבָר) [pronounced
dawb-VAWR]
|
word, saying, doctrine, thing,
matter, command; business,
occupation; case; something;
manner
|
masculine singular
construct
|
Strong's #1697
BDB #182
|
kôl (כֹּל) [pronounced
kohl]
|
every, each, all of, all; any of,
any
|
masculine singular
construct not followed by
a definite article
|
Strong’s #3605
BDB #481
|
Yiserâʾêl (יִשְׂרַאֵל)
[pronounced yis-raw-ALE]
|
God prevails; contender; soldier
of God; transliterated Israel
|
masculine proper noun
|
Strong’s #3478 &
#3479 BDB #975
|
bôwʾ (בּוֹא) [pronounced
boh]
|
to come in, to come, to go in, to
go, to enter, to advance
|
3rd person masculine
singular, Qal perfect
|
Strong’s #935
BDB #97
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
bayith (בַּיִת) [pronounced
BAH-yith]
|
house, residence; household,
habitation as well as inward
|
masculine singular noun
with the 3rd person
masculine singular suffix
|
Strong's #1004
BDB #108
|
Translation: ...when the word of all Israel has come to the king [and] to his house? What occurred on the
battlefield traveled about. All of this is known. It has even come to the king where he is right now. So, it is not
a matter of the elders in Judah not knowing what happened. They know that Absalom has been defeated; they
know where David and his army are. They know that there is talk about David all over northern Israel (called
Israel in this chapter
).
Furthermore, those in northern Israel have contacted the king about a celebration for his return, where all Israel
would show up and escort the king back into Jerusalem. We do not know the exact content of the messages
which David received, but they were likely along the lines of, “You are our king; we want to celebrate your return
to Jerusalem.” In many ways, this is like being elected for a second term.
2Samuel 19:12a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâch (אָח) [pronounced
awhk]
|
brothers, kinsmen, close
relatives; tribesmen; fellow-countrymen
|
masculine plural noun
with the 1st person
singular suffix
|
Strong's #251
BDB #26
|
ʾattem (אַתֶּם)
[pronounced aht-TEM]
|
you all, you guys, you (often, the
verb to be is implied)
|
2nd person masculine
plural, personal pronoun
|
Strong’s #859
BDB #61
|
Translation: You [are] my brothers;... David is somewhat saddened by not hearing anything back from Judah.
These elders are his brothers. They should have contacted David already about celebrating his return, which
celebration would act as a confirmation of his position as king.
Many in Judæa turned against David and supported Absalom. David does not discuss this; David does not
reprimand them for this. Instead, he emphasizes that, “You are my brothers.” David recognizes that he needs
to pull his kingdom together. His people need to be united as one.
2Samuel 19:12b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
ʿetsem (עֶצֶם)
[pronounced ģeh-TSEM]
|
bone, substance, self; self-same,
(very) same; corporeality,
duration, existence, and
therefore identity
|
feminine singular
substantive with the 1st
person singular suffix
|
Strong’s #6106
BDB #782
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
bâsâr (בָּשָׂר) [pronounced
baw-SAWR]
|
flesh; body; animal meat
|
masculine singular noun
with a 1st person singular
suffix
|
Strong's #1320
BDB #142
|
ʾattem (אַתֶּם)
[pronounced aht-TEM]
|
you all, you guys, you (often, the
verb to be is implied)
|
2nd person masculine
plural, personal pronoun
|
Strong’s #859
BDB #61
|
Translation: ...you [are] my flesh and bone. In that era, David said, “You are my bone and my flesh.” Today, we
might say, “You are my flesh and blood.” David is from the tribe of Judah, which has become the chief tribe in all
Israel. Therefore, there ought to be a closeness here between David and the people of Judah.
For this reason, there should have been discussions in Judah about bringing the king back, just as there have
been in northern Israel. David has some supporters remaining in Judah; and there are no doubt large groups of
people who are ashamed that they supported Absalom. David does not take them to task for this. “You are my
flesh and blood” he tells them.
2Samuel 19:12c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
preposition
|
No Strong’s #
BDB #510
|
mâh (מָה) [pronounced
maw]
|
what, how, why
|
interrogative;
exclamatory particle
|
Strong’s #4100
BDB #552
|
Lâmed + mâh can be rendered why, for what reason, to what purpose, for what purpose, indicating an
interrogatory sentence. BDB also offers the rendering lest. Gesenius, perhaps for this passage alone
(1Chron. 15:13), offers the rendering on account of [that] which, because that.
|
hâyâh (הָיָה) [pronounced
haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person masculine
plural, Qal imperfect
|
Strong's #1961
BDB #224
|
ʾachărôwn (אַחֲרוֹן)
[pronounced ah-kha-ROHN]
|
coming after, behind, later,
following, last; end
|
masculine plural
adjective (or substantive)
|
Strong’s #314
BDB #30
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
shûwb (שוּב)
[pronounced shoobv]
|
to cause to return, to bring, to be
caused to turn back mentally,
reminisce, to return something,
to restore, to bring back, to send
back, to regain, to recover, to
make restitution, reconsider,
think again, to be caused to
return
|
Hiphil infinitive construct
|
Strong's #7725
BDB #996
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
This exact phrase is in v. 11 as well. This has caused some to question whether it should be found in both
places. Keil and Delitzsch discuss this,
but conclude that these words do belong here as well as at the end
of v. 11.
|
Translation: Therefore, why are you the last to bring back the king?’ All over (northern) Israel, King David has
been accepted as authoritative. And yet in Jerusalem, the elders, who ought to have brought David back, have
made no such preparations.
Arthur Pink: As soon as he had received confirmation that Absalom and his forces had been defeated,
David's only wise course was to return immediately to Jerusalem. To set up his court once more in
the royal city, while the rebels were in confusion and before they could rally again, was but the part
of common prudence-how else could the insurrectionists be cowed and the unity of the nation be
restored? But now grief paralyzed him: beclouding his judgment, sapping his energy, causing him to
conduct himself most injudiciously. Never was there a time when he more needed to hold the hearts
of his soldiers: it was essential to his royal interests that he should secure their respect and affection;
but by keeping himself in close mourning, he not only dampened the spirits of his strongest
supporters, but acted as though he disapproved of what they had done.
Peter Pett: The rebellion over, discussion began to break out all over Israel about yielding allegiance
to David and hoping for forgiveness. They recognised now that they had made a treacherous, foolish
and ungrateful choice. David meanwhile was ready to respond to their desires, but he was cautious
of acting unless Judah was also involved. It was after all they who had first rebelled, and it was they
over whom he had been king for the longest period. Furthermore he probably recognised that anger
over the removal of precedence from Hebron in favour of Jerusalem had been at least partly
responsible for the rebellion. He did not therefore wish to exacerbate matters further, by allowing Israel
to be the ones who welcomed him back alone. So he sent dependable messengers to negotiate with
the elders of Judah in order to get matters settled.
Part of the problem is, when David left Jerusalem, many of his supporters who lived there went with him across
the Jordan River, and those people are still with him. There were fewer supporters of David, percentage-wise,
remaining in Jerusalem and in Judæa as a whole.
The Pulpit Commentary points out: The long delay between the death of this puppet king and David’s
appointment to be sovereign of all Israel was probably owing to the same want of enthusiasm for
David which had made the nation transfer its allegiance so lightly to the handsome Absalom.
So, in northern Israel, of those who are concerned, it might be half and half for and against David. However, as
they discussed previously, Absalom is dead, and there is no one else. Therefore, they need to support David in
his return to Jerusalem. Those in the south have a higher percentage who supported Absalom, and therefore,
they are not rallying to David immediately. They apparently are not even thinking about what ought to be done
to bring David back. “He’s got a donkey; let him get up on his donkey and return;” might have been their attitude.
No doubt, there are a number of people who resented David, and, as has been discussed in previous chapters,
they had reasons to resent him. There was his sordid affair with a married woman, whose husband later died
under mysterious circumstances. There was the rape of David’s daughter Tamar by her half-brother, and David
did nothing about that. Absalom, Tamar’s brother, had to step in and kill him for what he did. Although the Jews
had a clear system of law, King David apparently was going to ignore it, so Absalom did the only thing that he
could do. He cut through the red tape and had his half brother killed. So you see, there were problems with
David; and many of those who remained in Jerusalem supported Absalom. The first thing that comes to their mind
is not, “Let’s throw a victory parade for King David.” Some of them, no doubt, are considering that they might be
the victims of retribution. Many of them were disloyal to David, some very publically, and some who could be
easily found out.
Application: If you cross a politician, you might find yourself on an enemies list. You might hear the inner
circle of that politician (or that politician himself) speak about rewarding their friends and punishing their
enemies.
When David left Jerusalem, he interacted with a great many people, and we got a lot of spiritual benefit and insight
based upon what these people said and did, as David moved toward the Jordan River. There will be similar sets
of people who interact with David as he returns to Jerusalem. There will be a series of decisions which David
makes during his return to Jerusalem, which are quite instructive.
Vv. 11–12 read: While this was going on, King David sent a message to the priests, Zadok and Abiathar, which
read: “Speak to the elders of Judah and say, ‘Why are you the last to bring the king back to his house, when
the word has already gone out to all Israel, and to the king and to his house? You are my brothers; you are my
flesh and blood. Therefore, why are you the last to bring back the king?’
|
Why does northern Israel speak of bringing David back, but Judah does not?
|
1. From here to the end of the chapter, there will be a clear split between the northern and southern
kingdom, and part of the problem will be related to bringing David back as king. The northern kingdom
begins discussing this immediately, but the southern kingdom (Judah) does not. Why this is the case will
require some explanation.
2. Absalom began his rebellion in Hebron, which he brought up into Jerusalem. David moved out of
Jerusalem with his supporters, and Absalom moved into Jerusalem with his supporters.
3. Prior to this, there would have been about a 50-50 split in Judah over who should rule; but with David’s
supporters following him and Absalom’s supporters entering into Jerusalem, that percentage has shifted.
4. So, right at this point, in Jerusalem and much of Judah, there are more people who supported Absalom
than supported David.
5. Revolution is a serious crime. Those who revolted against David could be facing the death penalty.
David could return and simply go on a rampage, killing anyone he suspects of not being loyal to him.
6. Therefore, those in Jerusalem, are not quite as pumped up about David returning. His return could mean
their death.
7. In Israel, there was about a 50-50 split. Many came when they were called to battle by Absalom; and
many crossed over to support David; but the percentage who were strongly partisan overall would have
been smaller. Think of Jerusalem like Washington D.C. A very high percentage of people there are
strong Democratic or strongly Republican. There are not many who are politically neutral; or who do not
care that much. Jerusalem is the same way; and this is the capital of Judah and of all Israel. So, if a
decision would be made to bring David back, it would have occurred in Jerusalem.
8. Now perhaps you see the importance of David forgiving Amasa and making him a commissioned officer.
It is not the Amasa is some talented leader that David overlooked; he is symbolic of those who revolted
against David, and David is showing everyone that there is forgiveness.
9.
|
——————————
You will note that my translation is at odds with nearly every other English translation below.
And to Amasa, you [all] will say, ‘Are not my
bone and my flesh you? So will do to me
Elohim and so He will add, if not a
commander of [my] army you are to my faces
all the days underneath Joab.’ ”
|
2Samuel
19:13
|
To Amasa, you will say, ‘Are you not my flesh
and bone? Here, Elohim will do to me and
there He will add, if you are not a commander
of [my] army before me, henceforth, under
[possibly, instead of] Joab.’ ”
|
To Amasa, you will say, ‘Are you not my flesh and blood? God will do evil to me here, and add to that
there, if you are not a commander of my military, from hereon in, under Joab.’ ”
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate And say you [all] to Amasa: Are not you my bone, and my flesh? So do God to me
and add more, if you be not the chief captain of the army before me always in the
place of Joab.
Masoretic Text (Hebrew) And to Amasa, you [all] will say, ‘Are not my bone and my flesh you? So will do to
me Elohim and so He will add, if not a commander of [my] army you are to my faces
all the days underneath Joab.’ ”
Peshitta (Syriac) And he said to Amasa, Behold, you are my flesh and my bone. God do so to me,
and more also, if you are not commander of my army permanently instead of Joab.
Septuagint (Greek) And you shall say to Amasa, Are you not my bone and my flesh? And now God do
so to me and more also, if you shall not be commander of the army before me
continually in the place of Joab.
Significant differences: The final preposition can mean underneath, below, under, as well as instead of, in
the place of.
Thought-for-thought translations; paraphrases:
Common English Bible And tell Amasa, `Aren't you my flesh and bones too? May God deal harshly with me
and worse still if you don't become commander of my army from now on instead of
Joab!'"
Contemporary English V. And tell Amasa, "You're my nephew, and with God as a witness, I swear I'll make
you commander of my army instead of Joab."
Easy English Also, say to Amasa, "You are part of my own family. I will appoint you to be the
leader of my army instead of Joab. God knows that I have made this promise to
you." '
Easy-to-Read Version And say to Amasa, ‘You are part of my family. May God punish me if I don’t make
you captain of the army in Joab’s place.’”
The Message And tell Amasa, 'You, too, are my flesh and blood. As God is my witness, I'm
making you the permanent commander of the army in place of Joab.'"
New Berkeley Version Then assure Amasa, ‘Are you not my bone and my flesh? So do God to me and
more, if you do not become army commander in my presence instead of Joab from
now one’ ” Compromise to win over Absalom’s followers; also retaliation against
Joab for having opposed David’s weakness toward Absalom.
New Century Version And say to Amasa, `You are part of my own family. May God punish me terribly if
I don't make you commander of the army in Joab's place!'"
New Life Bible And say to Amasa, 'Are you not my bone and my flesh? May God do so to me, and
more also, if you will not be the captain of my army at all times instead of Joab.' "
New Living Translation And David told them to tell Amasa, "Since you are my own flesh and blood, like
Joab, may God strike me and even kill me if I do not appoint you as commander of
my army in his place."
The Voice And tell Amasa, who joined the rebellion against me, "Aren't you my flesh and my
bone? May God bring disaster on me if I don't allow you to serve as commander of
my army from now on in place of Joab."
Partially literal and partially paraphrased translations:
American English Bible Are you going to say to Amasa, You are our flesh and bones? No! May God curse
me and add more to it if the one in charge of my armies is anyone other than JoAb.'
Christian Community Bible Say also to Amasa, ‘Are you not of my own family? I swear before God that I will
make you general of my army in place of Joab.”
God’s Word™ And tell Amasa, 'Aren't you my flesh and blood? May God strike me dead unless
you are given Joab's place to serve me always as the commander of the army.'"
New Advent (Knox) Bible He bade them, too, give this message to Amasa, Art thou not my own flesh and
blood? May the Lord punish me as I deserve, and more than I deserve, if I do not
make thee, instead of Joab, commander of my army henceforward!
New American Bible (2002) Also say to Amasa: 'Are you not my bone and flesh? May God do thus and so to
me, if you do not become my general permanently in place of Joab.'"
New American Bible (2011) Also say to Amasa: `Are you not my bone and flesh? May God do thus to me, and
more, if you do not become commander of my army permanently in place of Joab.'"
2Sam. 17:25; 20:4.
NIRV "Say to Amasa, `Aren't you my own flesh and blood? From now on you will be the
commander of my army in place of Joab. If that isn't true, may God punish me
greatly.'"
New Jerusalem Bible And say to Amasa, "Are you not my own flesh and bone? May God bring
unnameable ills on me and worse ills, too, if you do not become my permanent
army commander instead of Joab!" '
Revised English Bible And say to Amasa, “You are my own flesh and blood. So help me God, you shall
be my commander-in-chief for the rest of your life in place of Joab.” ’ Quite frankly,
I do not care for this translation; it sounds even blasphemous to me.
Today’s NIV And say to Amasa, 'Are you not my own flesh and blood? May God deal with me,
be it ever so severely, if you are not the commander of my army for life in place of
Joab.' "
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Say to Amasa, "Are you not of my bone and my flesh? God will do thus to me, thus
and more, if you are not leader of the host in front of me all the days instead of
Joab."
Bible in Basic English And say to Amasa, Are you not my bone and my flesh? May God's punishment be
on me, if I do not make you chief of the army before me at all times in place of Joab!
The Expanded Bible And say to Amasa, `·You are part of my own family [LAre you not my bone and
flesh?]. May God punish me terribly if I don't make you commander of the army
[Lfrom now on; for life] in Joab's place!'"
Ferar-Fenton Bible And he Are you not my bones and my flesh? God do this to me, and more than it,
if you shall not be perpetual commander of the army before me in place of ]'oab.
HCSB And tell Amasa, 'Aren't you my flesh and blood? May God punish me and do so
severely if you don't become commander of the army from now on instead of Joab!'"
NET Bible® Say to Amasa, `Are you not my flesh and blood? [Heb "my bone and my flesh."]
God will punish me severely [Heb "Thus God will do to me and thus he will add."],
if from this time on you are not the commander of my army in place of Joab!'"
NIV, ©2011 And say to Amasa [S 2Sa 17:25], `Are you not my own flesh and blood? [S Ge
29:14] May God deal with me, be it ever so severely [S Ru 1:17], if you are not the
commander of my army for life in place of Joab [S 2Sa 2:13].'"
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Also tell 'Amasa, 'You are my flesh and bone. May God bring terrible curses on me
and worse ones yet if from now on you are not permanent commander of my army
instead of Yo'av."
exeGeses companion Bible And say to Amasa,
Are you not of my bone and of my flesh?
Elohim work thus to me and add also
if you become not governor of the host
at my face all days under Yah Ab.
JPS (Tanakh—1985) And to Amasa say this, ‘You are my own flesh and blood. May God do thus and
more to me if you do not become my army commander permanently in place of
Joab!”
Judaica Press Complete T. And to Amasa you shall say, 'Are you not my bone and my flesh? So shall God do
to me, and even more, if you shall not be appointed captain of the host before me
continually in Joab's stead'."
Orthodox Jewish Bible And say ye to Amasa, Art thou not of my etzem, and of my basar? Elohim do so to
me, and more also, if thou be not sar tzava before me continually in place of Yoav.
Literal, almost word-for-word, renderings:
The Amplified Bible And say to Amasa, Are you not of my bone and of my flesh? May God do so to me,
and more also, if you are not commander of my army hereafter in place of Joab.
Concordant Literal Version And to Amasa say you, Are not you my bone and my flesh? Thus does Elohim do
to me, and thus He does add, if you are not head of the host before me all the days
instead of Joab.
Context Group Version And say { pl } to Amasa, Are you not my bone and my flesh? God do so to me, and
more also, if you are not captain of the army before me continually in the place of
Joab.
English Standard V. – UK And say to Amasa, `Are you not my bone and my flesh? [ch. 17:25] God do so to
me [See Ruth 1:17] and more also, if you are not commander [ch. 8:16] of my army
from now on in place of Joab.'"
The Geneva Bible And say ye to Amasa, [Art] thou not of my bone, and of my flesh? God do so to me,
and more also, if thou be not captain of the host before me continually in the room
of Joab. By this policy David thought that by winning the captain, he would have the
hearts of all the people.
Green’s Literal Translation And say to Amasa, Are you not my bone and my flesh? So shall God do to me, and
more so He shall do, if you are not commander of the army before me all the days,
instead of Joab.
Kretzmann’s Commentary And say ye to Amasa, who had been the commander of Absalom's forces,
2Sam. 17:25, Art thou not of my bone and of my flesh? He was David's nephew.
God do so to me, and more also, if thou be not captain of the host, before me
continually in the room of Joab. He was to supersede Joab, who OR account of his
rudeness and his plain disregard for the royal command had forfeited his post.
New King James Version And say to Amasa, `Are you not my bone and my flesh? God do so to me, and more
also, if you are not commander of the army before me continually in place of Joab.'"
New RSV And say to Amasa, "Are you not my bone and my flesh? So may God do to me, and
more, if you are not the commander of my army from now on, in place of Joab." '
World English Bible Say you to Amasa, Aren't you my bone and my flesh? God do so to me, and more
also, if you aren't captain of the host before me continually in the room of Joab.
Young’s Updated LT And to Amasa say ye, Are not you my bone and my flesh? Thus does God do to
me, and thus He does add, if you are not head of the host before me all the days
instead of Joab.”
The gist of this verse: David, in this message to the people of Judah, also promises Amasa a command
of his army under Joab (most translations have instead of Joab).
2Samuel 19:13a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
ʿĂmâsâʾ (עֲמָשָׂא)
[pronounced ģum-aw-SAW],
|
burden; the people of Jesse;
transliterated Amasa
|
masculine singular
proper noun
|
Strong’s #6021
BDB #771
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to answer
|
2nd person masculine
plural, Qal imperfect
|
Strong’s #559
BDB #55
|
hă (הֲ) [pronounced heh]
|
interrogative particle which acts almost like a piece of
punctuation, like the upside-down question mark which
begins a Spanish sentence. The verb to be may be implied.
|
Strong’s #none
BDB #209
|
lôʾ (לֹא or לוֹא)
[pronounced low]
|
not, no
|
negates the word or
action that follows; the
absolute negation
|
Strong’s #3808
BDB #518
|
Hă lôʾ together expect an affirmative answer and can be translated is not? Let me suggest, this might be
understood to mean, is it not true that? Or, isn’t this the case that? Or, is it not obvious that? These two words
together present a question with an obvious, self-evident answer. This combination is found in Gen. 4:7 20:5
Job 1:10 Num. 23:26 1Kings 1:11.
|
ʿetsem (עֶצֶם)
[pronounced ģeh-TSEM]
|
bone, substance, self; self-same,
(very) same; corporeality,
duration, existence, and
therefore identity
|
feminine singular
substantive with the 1st
person singular suffix
|
Strong’s #6106
BDB #782
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
bâsâr (בָּשָׂר) [pronounced
baw-SAWR]
|
flesh; body; animal meat
|
masculine singular noun
with a 1st person singular
suffix
|
Strong's #1320
BDB #142
|
ʾattâh (אַתָּה) [pronounced
aht-TAW]
|
you (often, the verb to be is
implied)
|
2nd person masculine
singular, personal
pronoun
|
Strong’s #859
BDB #61
|
Translation: To Amasa, you will say, ‘Are you not my flesh and bone? Amasa is the illegitimate son of Abigail,
a sister of David’s. He joined the Absalom rebellion. David has to determine, does he crush every vestige of
rebellion, killing all who opposed him, or does he try to heal his fractured country. This civil war could continue
on for the rest of David’s life, and partway into Solomon’s, if David wanted to get back at those who did him wrong.
Now, make no mistake, many people did David wrong. That is undeniable; and Amasa is one of those people.
You will recall the Absalom, a phony, chose Amasa, also a phony, to run his military. He had the name and the
connections, but he did not have the training that Joab and Abishai had. But, he had been tried by fire in at least
one war, and so David reaches out to him. David reminds Amasa that they are related. They are flesh and blood
relatives.
Amasa did not have the real experience and background, but he did step up to command Absalom’s army. The
failed plan was due to Hushai the Archite confusing Absalom, not because Amasa failed.
The Expositor’s Bible Commentary: Most probably the reason why the men of Judah hung back was
that they were afraid lest, if David were restored to Jerusalem, he would make an example of them;
for it was at Hebron, in the tribe of Judah, that Absalom had been first proclaimed, and the people of
Jerusalem who had favoured him were mostly of that tribe But when it became known that the leader
of the rebel forces was not only not to be punished, but actually promoted to the highest office in the
king's service, all fears of that sort were completely scattered. It was an act of wonderful clemency.
It was such a contrast to the usual treatment of rebels! But this king was not like other kings; he gave
gifts even to the rebellious. There was no limit to his generosity. Where sin abounded grace did much
more abound.
David’s thinking was this: if he took back Amasa, the military head of the rebel army, and gave him a post of honor,
this would indicate to everyone in Judah that all is forgiven. Certainly those who rebelled against David or who
were agnostic about the rebellion could think, If David forgives Amasa, then he surely forgives me. This was the
idea. David did not take another look at Amasa and say, “You know what; I did not realize what potential this guy
had. I missed it and I was wrong.” Amasa was not promoted to anything under David because he was not up to
it. However, these are special circumstances; and under special circumstances, sometimes you promote someone
who isn’t up to the job. The intention was unity in Israel.
2Samuel 19:13b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
kôh (כֹּה) [pronounced
koh]
|
so, thus, here, hence; now; in
the meantime
|
adverb
|
Strong’s #3541
BDB #462
|
ʿâsâh (עָשָֹה) [pronounced
ģaw-SAWH]
|
to do, to make, to construct, to
fashion, to form, to prepare, to
manufacture
|
3rd person masculine
singular, Qal imperfect
|
Strong's #6213
BDB #793
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition with the 1st
person singular suffix
|
No Strong’s #
BDB #510
|
ʾĚlôhîym (אלֹהִים)
[pronounced el-o-HEEM]
|
God; gods, foreign gods, god;
rulers, judges; superhuman
ones, angels; transliterated
Elohim
|
masculine plural noun
|
Strong's #430
BDB #43
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
kôh (כֹּה) [pronounced
koh]
|
so, thus, here, hence; now; in
the meantime
|
adverb
|
Strong’s #3541
BDB #462
|
Kôh is repeated, which often gives us a slight change of meaning (here...there; on this side...on that side;
hither...there).
|
yâçaph (יָסַף)
[pronounced yaw-SAHPH]
|
to add, to augment, to increase,
to multiply; to add to do = to do
again; to continue to
|
3rd person masculine
singular, Hiphil imperfect
|
Strong's #3254
BDB #414
|
ʾîm (אִם) [pronounced
eem]
|
if, though; lo, behold; oh that, if
only; when, since, though when
(or, if followed by a perfect tense
which refers to a past event)
|
primarily an hypothetical
particle
|
Strong's #518
BDB #49
|
lôʾ (לֹא or לוֹא)
[pronounced low]
|
not, no
|
negates the word or
action that follows; the
absolute negation
|
Strong’s #3808
BDB #518
|
Together, ʾîm lôʾ (לֹא ם ̣א) [pronounced eem low] act as an emphatic affirmative and they mean if not, surely,
unless.
|
sar (שַׂר) [pronounced
sar]
|
chieftain, chief, ruler, official,
captain, prince, leader,
commander
|
masculine singular
construct
|
Strong’s #8269
BDB #978
|
tsâbâʾ (צָבָא) [pronounced
tsawb-VAW]
|
army, war, or warfare
|
masculine singular noun
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Strong's #6635
BDB #838
|
hâyâh (הָיָה) [pronounced
haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
2nd person masculine
singular, Qal imperfect
|
Strong's #1961
BDB #224
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
pânîym (פָּנִים)
[pronounced paw-NEEM]
|
face, faces countenance;
presence
|
masculine plural noun
(plural acts like English
singular); with the 1st
person singular suffix
|
Strong’s #6440
BDB #815
|
Together, they mean before me, before my face, in my presence, in my sight, in front of me.
|
kôl (כֹּל) [pronounced
kohl]
|
the whole, all of, the entirety of,
all; can also be rendered any of
|
masculine singular
construct followed by a
definite article
|
Strong’s #3605
BDB #481
|
yâmîym (יָמִים)
[pronounced yaw-MEEM]
|
days, a set of days; time of life,
lifetime; a specific time period, a
year
|
masculine plural noun
with the definite article
|
Strong’s #3117
BDB #398
|
Together, kôl + yâmîym are literally rendered all the days; together, they can also mean in all time, all the time,
perpetually, forever, always; henceforth, from hereon in.
|
tachath (תַּחַת)
[pronounced TAH-khahth]
|
underneath, below, under,
beneath; instead of, in lieu of; in
the place [in which one stands];
in exchange for; on the basis of
|
preposition of location or
foundation
|
Strong’s #8478
BDB #1065
|
Yôwʾâb (יוֹאָב)
[pronounced YOH-awbv]
|
Yah is father and is transliterated
Joab
|
masculine singular
proper noun
|
Strong’s #3097
BDB #222
|
Translation: Here, Elohim will do to me and there He will add, if you are not a commander of [my] army before
me, henceforth, under [possibly, instead of] Joab.’ ” The second-to-the-last word is tachath (תַּחַת) [pronounced
TAH-khahth], which means underneath, below, under, beneath; instead of, in lieu of; in the place [in which one
stands]; in exchange for; on the basis of. In this context, it is obvious that it can be translated in two different ways.
This can be understood that he will be a commander under Joab or he will be a commander instead of Joab. I
do not believe that Amasa replaced Joab. I don’t think that David is mad at Joab for bracing him, and has decided,
“I’ll show you; I’ll replace you.” That would be petty and foolish. Joab told David the truth; and David cannot fault
him for that. David will have an army which stands behind him because of Joab; David cannot fault Joab for that.
Therefore, Amasa will be commander, but his relationship to Joab is unclear. Essentially, that makes him Joab’s
problem (something which David has done on several occasions).
There is somewhat of a difficult translation here, but I think the overall meaning is clear. David has suffered a lot;
he has dealt with a lot. However, if he does not make Amasa a commander in his army, then God is to put him
under a continuous discipline. He is taking an oath here before God to place Amasa in a high position—perhaps
right under Joab and perhaps instead of Joab.
Some suggest that Amasa may have been a neglected nephew. David favored Joab and Abishai; but he did not
seem to reach out to Amasa before, and this may have been part of what caused Amasa to turn against David.
Do not misunderstand—what Amasa did was absolutely wrong, and he revealed a defective soul to turn against
David. But David decided to heal this nation and to bring together these very different parties.
L. M. Grant: David, hearing of this movement among the people, sent to Zadok and Abiathar, asking
them to speak to the elders of Judah, to ask them as to why they were so slow in bringing the king
back when the common people were urging it. He presses the fact too that Judah was David's own
tribe, virtually his bone and his flesh. Why when the delay? He also uses a further influencing tool, by
declaring that Amasa should be appointed commander of his army in place of Joab. This was rather
a bold step on David's part, for Amasa had sided with Absalom in his conspiracy.
The New Berkeley Translation has the footnote: Compromise to win over Absalom’s followers; also
retaliation against Joab for having opposed David’s weakness toward Absalom.
Here’s the problem
with this point of view: Amasa led an army with the intent of killing David; he led an army against
David. Joab led the army which supported David. Now, even though Joab braced David and even
though he killed Absalom (which David might not be aware of), I find it hard to believe that David would
prefer Amasa over Joab. Joab is the one person David can count upon to tell him the truth. He may
not like Joab at times for that, but David has to be realistic enough to recognize that this is an asset.
Furthermore, Joab told David that he needed to speak to his army, and David did. Although we are
not told whether David allowed any resentment to fester, he still did what Joab said he should do. For
these reasons, the footnote noted above is incorrect in its evaluation of this passage.
v. 14 reads: To Amasa, you will say, ‘Are you not my flesh and bone? Here, Elohim will do to me and there He
will add, if you are not a commander of [my] army before me, henceforth, under [possibly, instead of] Joab.’ ”
This is an odd message, as it can be taken in two ways.
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Many commentators suggest that David was getting tired of dealing with Joab and his impertinence, including
Barnes, Poole and Henry.
Even Peter Pett, who writes a commentary that is generally good, believes that
Amasa took Joab’s place.
In fact, over half the commentators I consult with rationalize David replacing Joab
with Amasa. And they quote verses, like, “What am I to do with you sons of Zeruiah?” (2Sam. 16:10 19:22)
I chalk this up to the translation by which they took their lead. This is one of the reasons that the best starting
point for a discussion of any verse is the correct translation of that verse.
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Amasa or Joab—who will head David’s army?
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1. As noted, the word used here could mean that Amasa will serve as David’s commander instead of Joab
or under Joab. This preposition is translated in both ways.
1) It is clearly translated under in Gen. 1:7, 9 6:17. The King James’ Concordance in my e-sword,
which is notoriously inaccurate, translates this word under 234 times. By inaccurate, I mean that
this might actually occur 236 times, or 233 times.
2) This word is translated instead in Gen. 4:25 44:33. Similar translations in the KJV: 126.
3) So, by the ways this word is used, we cannot draw a conclusion.
2. What David is doing is showing those who supported Absalom that there will be no wholesale retribution
on them. After all, if he places Amasa in a high position—the general who opposed him in the
revolution—then that means that David is not holding any grudges. David cannot allow the country to
remain in such a divided state.
3. It is possible that David chose this word on purpose, to allow Amasa to read it in the way he likes. David
is a very bright man, and he is not above manipulation from time to time.
4. In 2Sam. 20, it is going to be difficult to determine, because Joab, Abishai and Amasa are all said to head
groups of soldiers (see 2Sam. 20:4, 6, 7).
5. In 2Sam. 20, when it comes to gathering up an army to respond to Sheba’s revolution, David puts Amasa
on that job (2Sam. 20:4). Normally, that would be Joab’s responsibility.
6. When Amasa is not up to the job, then David tells Abishai, Joab’s brother, to raise an army.
2Sam. 20:5–6
7. Joab does become involved in 2Sam. 20:8, and he will kill Amasa in 2Sam. 20:9–13. His reasons are not
given in that chapter; but they will be discussed in 2Sam. 20 (HTML) (PDF) (WPD).
8. There are things which we are not told. Was David angry with Joab for bracing him? David did what Joab
told him to do, but did that leave David with a bad taste in his mouth?
1) There are several problems with this view. This would make David shallow and vindictive when it
comes to Joab; and yet gracious and forgiving to Amasa. That is simply illogical.
2) The fact that David has a united army behind him is entirely because of Joab. If Joab did not brace
David, David would be left in Mahanaim with a family and nothing else. David is going to be mad
at Joab for being right? How does that make sense? Again, if David had hurt feelings, he would
be petty towards Joab and magnanimous toward Amasa. As Spock would say, “This is illogical.”
3) Could David be thinking, “Joab was mean to talk to me that way; I want someone nicer to head up
my army”? When you say that out loud, do you see how silly it sounds?
4) On the other hand, even though David does not know that Joab initiated the killing of David’s son
Absalom, he led the army against Absalom’s army, so Joab bore that responsibility.
9. Did David leave Amasa’s position intentionally vague? Is David really testing Amasa in this chapter? He
has a real assignment for Amasa in the next chapter and Amasa is clearly not up to it.
10. David ought to know that Amasa, in leading an army, is out of his depth. Whereas it is clear that Joab
and Abishai have both been well-trained in their lives; Amasa lacks this same training.
11. Yet David needs to make some kind of gesture to let those know who supported Absalom that there would
be no retribution. If Amasa is given a highly public position, every supporter of Absalom would know that
David would not come after them.
12. However, whatever the case, Joab will kill Amasa in 2Sam. 20:9. The motivation here is unknown as well.
Is Joab jealously guarding his position as commander of the armies of David? Does Joab recognize that
Amasa is a liability and should not have turned against his uncle in the first place?
13. Does Joab simply recognize just how much of a problem Amasa’s public rebellion is? He would be a
standing reminder that anyone, at any time, could oppose David, and he very well might be placed as the
highest military commander. No matter how we slice Amasa’s promotion, this is not a good decision on
David’s part.
14. On the other hand, Joab appears to be, above all else, a realist.
15. We ought to find the answer in 2Sam. 23, where all of David’s greatest soldiers and commanders and
remembered, but we do not. Joab’s name comes up several times, but just in relation to other names.
Joab is not named specifically as David’s greatest soldier. Amasa’s name, of course, does not come up
at all, as we would expect. The problem here is, did Joab put together this list for David? Is his name
left off because it is understood that he as the highest commander would not be on such a list? Or is his
name left off to indicate a problem with his leadership? As you can see, this is a very tough call.
16. My educated guess is, David shuffled his generals, Joab and Abishai around somewhat. He probably did
not intend for Amasa to be over Joab, although he did allow for Amasa to go straight to the top with very
little experience. It would have been a mistake for David to promote Amasa over Joab, which would have
shown pettiness toward Joab and graciousness toward Amasa. However, there is no guarantee that
every decision that David makes will be logical and right. David may have viewed this as, the best
decision to unify the country.
17. Finally, I believe that Joab eliminated Amasa for practical reasons. It is possible that he did not like
Amasa as well. I don’t think that Joab killed Amasa only because of taking his place. However, Joab may
have believed that (1) Amasa was incompetent (which he was); (2) it was a bad idea to promote the lead
general for the revolution to a high post; and (3) Amasa, for rebelling against David as lead general,
deserved to die a traitor’s death.
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At no time does God require us to turn off our brains in order to be believers in Jesus Christ. There are certainly
things which we must accept by faith, but that is true of everything in life.
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Most commentaries which I have say that Amasa replaced Joab. This is because that is the way the English
Bibles are mostly translated. Many commentators work with what they have, and in this case, it is a flawed
translation. However, given the content of the next chapter, I would think that, at the very least, Amasa and
Joab had equal positions; and that Amasa until the middle of 2Sam. 20, replaced Joab and assumed his duties.
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Sometimes, it helps to look at the other view of this.
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Assume the opposite; let’s assume that David chose Amasa to replace Joab
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1. Gill’s argument is: Joab had got his ill will by many instances, as by the murder of Abner, and now by
slaying Absalom against his orders; and by his rude and insolent behaviour to him when lamenting the
death of his son; he wanted to be rid of him, and now, having an opportunity of putting a valiant man into
his place, and thereby attaching him to his interest, he was determined to make use of it.1 I quote Gill
because he gives the most cogent argument for the other side.
2. On at least two occasions, David said, “What have I to do with you, sons of Zeruiah?” (2Sam. 16:10
19:22). Joab braced David pretty strongly in this chapter, telling him, “You are going to lose your army
tonite unless you go out and speak to your men.”
3. For every time that you can come up with a potential problem between Joab and David; there is another
instance where Joab saves David’s bacon.
4. This would make David a petty person. He would be taking a man who has stood by him in all situations
(Joab), and throwing him over for a man who went to war against him.
5. On the other hand, we saw in this chapter just how upset David was about the death of his son. This
death had to occur and it is not clear that David accepts that.
6. Even if David never knows the details of how Absalom died, he would still hold Joab ultimately
responsible. This means that, because Absalom was killed, Joab disobeyed a direct order from David.
7. If Amasa takes Joab’s place, then David would be replacing a man of great experience with a man of very
limited experience.
8. David would be replacing a known factor with an unknown factor.
9. David would be replacing a man who has been loyal to him for decades with a man who rebelled against
him.
10. However, even though David stops crying over his son, that does not mean that he does not hold Joab
responsible.
11. Once David gets out of his crying jag, which he does in v. 8, he makes a series of good decisions
regarding people that he interacts with. At first, we would assume that this is also a good decision which
he makes here. However, there is no guarantee, even to the believer, that every decision that we make
will be good.
12. Joab leveled with David and Joab told David the truth. Would David punish Joab for this? Possibly not
for that, but for Absalom’s death.
13. At this point, it does not appear that David knows that Absalom was killed by Joab. Actually, although
Joab stuck 3 swords into Absalom, he had others come and continue to put their weapons into Absalom.
However, we have already looked at the text again and have come to the conclusion that, even if David
held Joab ultimately responsible as general, he did not blame Joab directly for Absalom’s death. David
was unaware of the exact circumstances of Absalom’s death.
14. Or consider, as many commentators argued, Joab told David the truth, but maybe he was too harsh;
maybe he spoke too strongly. So David is going to replace him with Amasa. Are you flipping kidding me?
David could not handle straight talk from Joab? That view is absurd on its face. That is a specious
argument.
15. Joab just won the revolution for David and made it possible for David to continue to have an army. What
sense would it make to throw Joab over after doing those two things?
16. But, David still has to deal with Amasa, to let everyone know that there will be no penalty in the Absalom
revolt. Therefore, I am still coming to the conclusion that David shuffled the top positions of his army
around. Whether Amasa and Joab are equals or how they compare to one another is never made clear.
What is clear is, Amasa is assigned a responsibility in 2Sam. 20 that we would have expected Joab to
do.
17. Therefore, I am led to conclude that Amasa was given some of Joab’s responsibilities, but that David
probably divided out the responsibilities of Joab, Abishai and Amasa. No clear hierarchy is established,
and Amasa is killed before a clear hierarchy can be established.
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And given that the preposition in question has two separate meanings, we should go with the meaning which
makes the most sense.
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1 Dr. John Gill, John Gill’s Exposition of the Entire Bible; from e-Sword, 2Sam. 19:13.
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We can come to two logical conclusions: (1) David, at this point, does not know Joab’s direct hand in killing his
son Absalom. (2) David probably holds Joab responsible, nevertheless, as he is the general. And (3) David is
not replacing Joab with Amasa. He appears to be shuffling his generals around, but it is unclear as to who is
placed over whom.
Although God the Holy Spirit told us what happened in the narrative as it happened back in 2Sam. 18, that does
not mean David knows right at this time, everything about 2Sam. 18. Now, I believe that David probably wrote
the history of himself (or Nathan or Solomon did); and that he may have found out what Joab did. However, he
does not know what Joab did at this point in time in the narrative.
As an aside, this is one of the amazing aspects of the Word of God. We do not know for certain who wrote the
book of Samuel. Most of this book is about David, and there are a few incidents which have only one common
factor, and that is David. However, there are also historical incidents which are recorded that David did not see
himself—this killing of Absalom being a conspicuous example. However, the book of Samuel has been recognized
for many centuries as the inspired Word of God, first by the Jews and then by Christians.
——————————
And so he stretches out to a heart of all of a
man of Judah as a man one; and so they
send unto the king, “Return [even] you and
your servants.”
|
2Samuel
19:14
|
[By this,] David [lit., he] reached out to [or,
turns, seduces] the heart of every man of
Judah as [if] one man. Consequently, they
sent [this message] to the king: “Return [to
Judah], [both] you and your military men.”
|
By this message, David was able to sway the hearts of the men of Judah, as if one man. Consequently,
they sent this message to him: “Please return to Judah with your army.”
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate And he inclined the heart of all the men of Juda, as it were of one man: and they
sent to the king, saying: Return you, and all your servants.
Masoretic Text (Hebrew) And so he stretches out to a heart of all of a man of Judah as a man one; and so
they send unto the king, “Return [even] you and your servants.”
Peshitta (Syriac) And he swayed the heart of all the men of Judah as one man; so that they sent
word to the king, saying, Return you and all your servants.
Septuagint (Greek) And he bowed the heart of all the men of Judah as that of one man; and they sent
to the king, saying, Return, you and all your servants.
Significant differences: Word in the Syriac, is understood in the Hebrew.
Thought-for-thought translations; paraphrases:
Common English Bible So he won over the hearts of everyone in Judah as though they were one person,
and they sent word to the king: "Come back-you and all your servants."
Contemporary English V. Soon the tribe of Judah again became followers of David, and they sent him this
message: "Come back, and bring your soldiers with you."
Easy English So David persuaded the men of *Judah. They all became loyal to him again. They
sent a message to the king, `You and all your men should return.'
Easy-to-Read Version David touched the hearts of all the people of Judah, so that they agreed like one
man. The people of Judah sent {a message} to the king. They said, “You and all
your officers come back!”
Good News Bible (TEV) David's words won the complete loyalty of all the men of Judah, and they sent him
word to return with all his officials.
The Message He captured the hearts of everyone in Judah. They were unanimous in sending for
the king: "Come back, you and all your servants."
New Century Version David touched the hearts of all the people of Judah at once. They sent a message
to the king that said, "Return with all your men."
New Life Bible He changed the hearts of all the men of Judah as if they were one man. So they
sent word to the king, saying, "Return, you and all your servants."
New Living Translation Then Amasa [Or David; Hebrew reads he.] convinced all the men of Judah, and
they responded unanimously. They sent word to the king, "Return to us, and bring
back all who are with you."
The Voice Amasa persuaded all of Judah to stand united supporting David, and they sent word
that he and his servants should come back.
Partially literal and partially paraphrased translations:
American English Bible Well, this turned the hearts of all the men of Judah, and they sent a message to the
king saying, 'You and all your servants should return!'
Beck’s American Translation So all the men of Judah were persuaded to act as one man, and they sent the king
a message: “Come back with all your men.”
God’s Word™ All the people of Judah were in total agreement. So they sent the king this
message: "Come back with all your servants."
New Advent (Knox) Bible Thus he won over the men of Juda till they had but a single thought, and a message
was sent to the king bidding him come back to them, and all his men with him.
New American Bible (2011) He won the hearts of the Judahites all together, and so they sent a message to the
king: "Return, with all your servants."
NIRV So the hearts of all of the men of Judah were turned toward David. All of them had
the same purpose in mind. They sent a message to the king. It said, "We want you
to come back. We want all of your men to come back too."
New Jerusalem Bible Thus he rallied the hearts of the men of Judah to a man and, as a result, they sent
word to the king, 'Come back, you and all who serve you.'
New Simplified Bible All the people of Judah were in total agreement. So they sent the king this
message: »Come back with all your servants.«
Revised English Bible Thus David swayed the hearts of all in Judah, and one and all they sent to the king,
urging him and his men to return.
Today’s NIV He won over the hearts of the men of Judah so that they were all of one accord.
They sent word to the king, "Return, you and all your men."
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear He fixed the heart of all the men of Judah as one man. They sent to the king, "You
return with all your servants."
Bible in Basic English And the hearts of the men of Judah were moved like one man; so that they sent to
the king, saying, Come back, with all your servants.
The Expanded Bible David [or Amasa; LHe] ·touched [turned; swayed] the hearts of all the people of
Judah ·at once [as one]. They sent a message to the king that said, "Return with all
·your men [Lwho serve you]."
Ferar-Fenton Bible Then, the heart of the people of Judah turned as one man, and they sent to the
king, “Let yourself return with all your servants.”
HCSB So he won over all the men of Judah, and they sent word to the king: "Come back,
you and all your servants."
NET Bible® He [The referent of "he" is not entirely clear: cf. NCV "David"; TEV "David's words";
NRSV, NLT "Amasa."] won over the hearts of all the men of Judah as though they
were one man. Then they sent word to the king saying, "Return, you and all your
servants as well."
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Thus he turned the hearts of all the men of Y'hudah around as if they were one
man, so that they sent a message to the king, "Come back, you and all your
servants!"
exeGeses companion Bible And he spreads the heart
of all the men of Yah Hudah as one man;
so that they send to the sovereign,
Return you and all your servants.
JPS (Tanakh—1985) So [Amasa] swayed the hearts of all the Judites as one man; and they sent a
message to the king: “Come back with all your followers.”
Orthodox Jewish Bible And he swayed the levav kol Ish Yehudah, even as the lev of one man; so that they
sent this word unto HaMelech, Return thou, and all thy avadim.
The Scriptures 1998 Thus he swayed the hearts of all the men of Yehuah as one man, so that they sent
to the sovereign, saying “Return, you and all your servants!”
Literal, almost word-for-word, renderings:
Context Group Version And he bowed the heart of all the men of Judah, even as [ the heart of ] one man;
so that they sent to the king, [ saying ], Return, you and all your slaves.
English Standard Version And he swayed the heart of all the men of Judah as one man, so that they sent
word to the king, "Return, both you and all your servants."
Green’s Literal Translation And he inclined the heart of all the men of Judah as one man, and they sent to the
king, Return, you and all your servants.
Kretzmann’s Commentary And he, David, bowed the heart of all the men of Judah, even as the heart of one
man, completely winning them for his side, so that they sent this word unto the king,
return thou and all thy servants. David had been shrewd enough to see that it
would have been poor policy to force himself upon his tribe, just as it would have
been foolish to wait for a spontaneous, general invitation on their part. By assuring
them of his favor, however, and by reminding them of the relationship between him
and them, he removed all difficulties.
New RSV Amasa [Heb He] swayed the hearts of all the people of Judah as one, and they sent
word to the king, `Return, both you and all your servants.'
Webster’s Bible Translation And he bowed the heart of all the men of Judah, even as [the heart of] one man; so
that they sent [this word] to the king, Return thou, and all thy servants.
World English Bible He bowed the heart of all the men of Judah, even as the heart of one man; so that
they sent to the king, saying, Return you, and all your servants.
Young’s Updated LT And he inclines the heart of all the men of Judah as one man, and they send unto
the king, “Turn back, you, and all your servants.”
The gist of this verse: What David said persuaded the men of Judah, and they acted in unity, calling for
David and his army to return.
2Samuel 19:14a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
nâţâh (נָטָה) [pronounced
naw-TAWH]
|
to extend, to stretch out, to
spread out, to [cause to] reach
out to; to expand; to incline
downwards; to turn, to turn away
[aside, to one side]; to push
away, to repel, to deflect; to
decline; to seduce
|
3rd person masculine
singular, Hiphil imperfect
|
Strong’s #5186
BDB #639
|
The meanings above come from BDB and Gesenius. Translators add touched (ERV), won over (HCSB),
swayed (JPCT, The Scriptures 1998+); most of the King James-related versions went with bowed.
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
lêbab (לֵבַב) [pronounced
lay-BAHBV]
|
mind, inner man, inner being,
heart
|
masculine singular
construct
|
Strong’s #3824
BDB #523
|
kôl (כֹּל) [pronounced
kohl]
|
every, each, all of, all; any of,
any
|
masculine singular
construct not followed by
a definite article
|
Strong’s #3605
BDB #481
|
ʾîysh (אִיש) [pronounced
eesh]
|
a man, a husband; anyone; a
certain one; each, each one,
everyone
|
masculine singular
construct (sometimes
found where we would
use a plural)
|
Strong's #376
BDB #35
|
Yehûwdâh (יְהוּדָה)
[pronounced yehoo-DAW]
|
possibly means to praise, to be
praised; and is transliterated
Judah
|
masculine proper
noun/location
|
Strong’s #3063
BDB #397
|
kaph or ke (כְּ)
[pronounced ke]
|
like, as, just as; according to,
after; about, approximately
|
preposition of
comparison,
resemblance or
approximation
|
No Strong’s #
BDB #453
|
ʾîysh (אִיש) [pronounced
eesh]
|
a man, a husband; anyone; a
certain one; each, each one,
everyone
|
masculine singular noun
(sometimes found where
we would use a plural)
|
Strong's #376
BDB #35
|
ʾechâd (אֶחָד)
[pronounced eh-KHAWD]
|
one, first, certain, only; each,
every; but it can also mean a
composite unity; possibly
particular; anyone
|
numeral adjective
|
Strong's #259
BDB #25
|
Translation: [By this,] David [lit., he] reached out to [or, turns, seduces] the heart of every man of Judah as [if]
one man. The Hebrew actually reads he, rather than David. There are some exegetes who seem to have a
problem here, and several say that this is Amasa. Amasa is not really a leader. David is bringing him into the fold,
simply to show that all is forgiven. Prior to this verse, it is David doing all of the action; what follows this verse is
David doing all of the action. At no point is Amasa said to be doing anything in this whole chapter. Therefore, it
seems absurd to suggest that he is the person who is reaching out in this verse (as does the Voice, the JPS, and
the New RSV).
We are told that David reaches the heart of every man of Judah, as if one man. First of all, this is not something
that Amasa is even capable of doing. He is an also-ran, not simply because of his birth, but because of who he
is. Secondly, we do not know exactly what it means for David to reach the heart, but this would have been done
with words in a message sent to all Israel. Therefore, David does not appeal to the emotion of his people, but to
their thinking (their hearts). Some of what he says might hit an emotional chord here or there; but chiefly, David
appeals to the intellect or the people. He expects them to be reasonable, thinking human beings.
We are never told exactly what David said, but David is a leader, and, as a leader, he must be able to lead. That
involves guiding his people to be in agreement with his will. Quite obviously, a great leader cannot force his will
upon his people, unless he has already got the power—so David, like many other great leaders, can speak to a
large group of men and get everyone on to the same page. This is what he did.
Application: We have very, very few great leaders. When writing this in 2014, Republicans, which have a
platform which is closest to the laws of divine establishment, try to minimize their stance on this or that issue, if
it puts them in a bad light (in their own estimation), particularly with the media. So almost no Republican will lead
on, say, gay marriage, because this is such a divisive issue, in their own eyes. Almost no Republican will talk
about reforming social security and medicare, because if there are any cuts whatsoever to these programs, they
will lose votes. Almost no Republican will talk about over-hauling or eliminating the Department of Agriculture or
the Department of Education, because they will lose their high-dollar supporters in the former and find themselves
being classified as anti-education in the latter (as if the Department of Education has anything at all to do with
improving education). A leader has to do more than mostly vote on the right side of an issue; a leader should be
able to speak to a group and educate and sway many in that group.
Application: There are leaders and there are followers; and there are always more of the latter. And followers
can be led into nearly any direction. For instance, at this point in time, Obamacare is passed and the President
is changing deadlines and application of this law—which changes are outside of his actual assigned authority.
However, there are not but a handful of Democrats who oppose him on this. Insofar as they are concerned, he
can change that law in any way that he wants to change it, because “his name is on it.” That is what is known as
being a follower. Such followers don’t care if their guns are taken away, if their tax dollars are used to buy votes,
if they will be highly regulated to the point of being told what light bulb they can have in their house and what freon
they can have in their air conditioner. They are followers.
Exactly how David was able to turn the hearts of the men of Judah is not told to us. We may assume that he is
a powerful public speaker, but he is not speaking to the men of Judah, because they are in Judah and he is on
the other side of the Jordan River. However, leaders have more than one or two abilities. David’s sending
messages to be delivered by the priests, who dealt with public speaking every day, was a brilliant move. He does
not send Joab with these messages, who might be a little too blunt with the elders of Judah. Furthermore, Joab
led the establishment army against Absalom.
2Samuel 19:14b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
shâlach (שָלַח)
[pronounced shaw-LAKH]
|
to send, to send for [forth, away],
to dismiss, to deploy, to put
forth, to stretch out, to reach out
|
3rd person masculine
plural, Qal perfect
|
Strong’s #7971
BDB #1018
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
shûwb (שוּב)
[pronounced shoobv]
|
return, turn, turn back,
reminisce, restore something,
bring back something, revive,
recover something, make
restitution
|
2nd person masculine
singular, Qal imperative
|
Strong's #7725
BDB #996
|
ʾattâh (אַתָּה) [pronounced
aht-TAW]
|
you (often, the verb to be is
implied)
|
2nd person masculine
singular, personal
pronoun
|
Strong’s #859
BDB #61
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
kôl (כֹּל) [pronounced
kohl]
|
every, each, all of, all; any of,
any
|
masculine singular
construct not followed by
a definite article
|
Strong’s #3605
BDB #481
|
ʿebed (עֶבֶד) [pronounced
ĢEB-ved]
|
slave, servant; underling;
subject; this can mean military
men, soldiers in the plural
|
masculine plural noun
with the 2nd person
masculine singular suffix
|
Strong’s #5650
BDB #713
|
Translation: Consequently, they sent [this message] to the king: “Return [to Judah], [both] you and your military
men.” The men of Judah call for David to return to Judah.
We do not know all that is in the message, whether it is actually this brief, or if there is more to it. What is found
in the rest of the chapter suggests that this was a big celebration which included food and lots of people, but that
is more by implication than from being stated outright. As we have covered already, David does not simply return
to Jerusalem and start ruling again. There needs to be an acceptance of his authority.
What appears to be occurring here, but is downplayed, is that this is probably going to almost be a coronation,
and a celebration. The idea is, most of the people of Israel are going to show up to welcome the king and to
escort him back. However, there are precious few details in this chapter as to what occurred exactly.
——————————
Many translators begin a new paragraph mid-verse in v. 15.
And so returns the king and so he comes as
far as the Jordan. And Judah came the
Gilgal-ward to go to meet the king to bring
over the king the Jordan.
|
2Samuel
19:15
|
Therefore, the king [began to] return and he
came as far as the Jordan [River]. [The elders
and other men of] Judah came to Gilgal to go
to meet the king [and] to bring the king over
the Jordan.
|
Therefore, the king began to return and he came as far as the Jordan River. The elders and other men of
Judah went to Gilgal in order to meet the king and to bring him across the Jordan.
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate And the king returned and came as far as the Jordan, and all Juda came as far as
Galgal to meet the king, and to bring him over the Jordan.
Masoretic Text (Hebrew) And so returns the king and so he comes as far as the Jordan. And Judah came
the Gilgal-ward to go to meet the king to bring over the king the Jordan.
Peshitta (Syriac) So the king returned and came to the Jordan. And Judah came to Gilgal to meet the
king and bring the king over the Jordan.
Septuagint (Greek) And the king returned, and came as far as the Jordan. And the men of Judah came
to Gilgal on their way to meet the king, to cause the king to pass over the Jordan.
Significant differences: None.
Thought-for-thought translations; paraphrases:
Contemporary English V. David started back and had gone as far as the Jordan River when he met the
people of Judah. They had gathered at Gilgal and had come to help him cross the
river.
Easy English So David started to return. He reached the river Jordan. All the people of *Judah
went to Gilgal. They went to meet David and to bring him across the Jordan.
New Berkeley Version So the king moved homeward. When he had gotten as far as the Jordan, Judah
turned out to Gilgal to go and meet the monarch and escort him across the Jordan.
New Living Translation David's Return to Jerusalem
So the king started back to Jerusalem. And when he arrived at the Jordan River, the
people of Judah came to Gilgal to meet him and escort him across the river.
The Voice So the king came back to the Jordan River. The people of Judah turned out to meet
him at Gilgal, and they celebrated as he crossed back over the Jordan into his
kingdom. This may be the only translation which recognizes that there is a
celebration takings place.
Partially literal and partially paraphrased translations:
American English Bible So, the king traveled toward the JorDan, and all the men of Judah came to GilGal
to welcome the king and to accompany him across [the river].
Christian Community Bible So the king came back and the men of Judah went over to Gilgal to welcome him
and help him cross the Jordan.
New Advent (Knox) Bible So the king set out for home, and by the time he reached the Jordan, the whole of
Juda had assembled at Galgal to meet him and escort him over the river.
New American Bible (2011) David and Shimei.
So the king returned, and when he reached the Jordan, Judah had come to Gilgal
to meet him and to bring him across the Jordan.
NIRV Then the king returned. He went as far as the Jordan River.
The men of Judah had come to Gilgal to welcome the king back. They had come
to bring him across the Jordan.
New Jerusalem Bible So the king started home and reached the Jordan. Judah, coming to meet the king
to escort him across the Jordan, had arrived at Gilgal.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear The king returned and came to the Jordan. Judah went to greet the king, and came
to Gilgal for the king's passing of the Jordan.
Bible in Basic English So the king came back, and came as far as Jordan. And Judah came to Gilgal,
meeting the king there, to take him back with them over Jordan.
The Expanded Bible Then the king returned as far as the Jordan River. The men of Judah came to Gilgal
to meet him and to ·bring [escort] him across the Jordan.
Ferar-Fenton Bible The king consequently returned and came to the Jordan, and Judah came to
Ghilgal marching to meet the king, to bring the king, over Jordan.
NET Bible® So the king returned and came to the Jordan River [The word "River" is not in the
Hebrew text, but has been supplied in the translation for clarity.].
Now the people of Judah [The Hebrew text has simply "Judah."] had come to Gilgal
to meet the king and to help him [Heb "the king." The pronoun ("him") has been
used in the translation to avoid redundancy.] cross the Jordan.
NIV, ©2011 Then the king returned and went as far as the Jordan.
Now the men of Judah had come to Gilgal [S 1Sa 11:15] to go out and meet the
king and bring him across the Jordan.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible The king started back and arrived at the Yarden, while Y'hudah came to Gilgal in
order to meet the king and bring the king over the Yarden.
exeGeses companion Bible And the sovereign returns and comes to Yarden:
and Yah Hudah comes to Gilgal
- comes to meet the sovereign
to pass the sovereign over Yarden:.
Judaica Press Complete T. And the king returned, and he came to the Jordan. And Judah came to Gilgal to go
towards the king and to lead the king across the Jordan.
Orthodox Jewish Bible So HaMelech returned, and came to Yarden. And Yehudah came to Gilgal, to go
to meet HaMelech, to conduct HaMelech over Yarden.
The Scriptures 1998 So the sovereign returned and came to the Yardĕn. And Yehuah came to Gilgal,
to go to meet the sovereign, to bring the sovereign over the Yardĕn.
Literal, almost word-for-word, renderings:
The Amplified Bible So [David] returned and came to the Jordan. And Judah came to Gilgal to meet the
king, to conduct him over the Jordan.
English Standard Version So the king came back to the Jordan, and Judah came to Gilgal to meet the king
and to bring the king over the Jordan.
Green’s Literal Translation And the king returned and came in to the Jordan. And Judah had come to Gilgal,
to go to meet the king, to bring the king over the Jordan.
Kretzmann’s Commentary So the king returned and came to Jordan. And Judah, the representatives of the
entire tribe, came to Gilgal, in the valley of Jordan, to go to meet the king, to
conduct the king over Jordan. All was ready for a solemn and joyous reception.
New King James Version Then the king returned and came to the Jordan. And Judah came to Gilgal, to go
to meet the king, to escort the king across the Jordan.
A Voice in the Wilderness And the king returned and came to the Jordan. And Judah had come to Gilgal, to
go to meet the king, to bring the king across the Jordan.
Webster’s Bible Translation So the king returned, and came to Jordan. And Judah came to Gilgal, to go to meet
the king, to conduct the king over Jordan.
Young’s Updated LT And the king turns back, and comes in unto the Jordan, and Judah has come to
Gilgal, to go to meet the king, to bring the king over the Jordan.
The gist of this verse: King David comes to the Jordan, while the people of Judah have gathered in Gilgal,
on the other side of the Jordan, to welcome him home.
2Samuel 19:15a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
shûwb (שוּב)
[pronounced shoobv]
|
to return, to turn, to turn back, to
reminisce, to restore something,
to bring back something, to
revive, to recover something, to
make restitution
|
3rd person masculine
singular, Qal imperfect
|
Strong's #7725
BDB #996
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Translation: Therefore, the king [began to] return... The king was in Mahanaim, and now he is making his way
back to a good place to cross at the Jordan. David will be accompanied by most of his soldiers and supporters
and household (his wives and whatever children traveled with him).
2Samuel 19:15b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
bôwʾ (בּוֹא) [pronounced
boh]
|
to come in, to come, to go in, to
go, to enter, to advance
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #935
BDB #97
|
ʿad (עַד) [pronounced
ģahd]
|
as far as, even to, up to, until
|
preposition of duration or
of limits
|
Strong’s #5704
BDB #723
|
Yâredên (יָרְדֵן)
[pronounced yare-DAYN]
|
descender; flowing downward;
the watering place; transliterated
Jordan
|
proper noun with the
definite article
|
Strong’s #3383
BDB #434
|
Translation: ...and he came as far as the Jordan [River]. The verb to return can focus on the journey and the
intent as much as the end result. So we are viewing David in the process of returning to Jerusalem. He comes
as far as the Jordan River.
The narrative which follows is not entirely in chronological order. David will not actually cross over the Jordan until
we get to v. 39. However, Mephibosheth will speak to David in Jerusalem in v. 25. Therefore at least a portion
of this narrative around v. 25 actually occurs after v. 39. We know this in two ways: (1) David has to cross over
the Jordan to get to Jerusalem; and (2) a chronological narrative would be filled with wâw consecutives and
imperfect verbs, one right after another.
The people that David speaks with come out to see him cross over the Jordan; but not all of them speak to David
while he is on route to Jerusalem. However, this sets up somewhat of a parallel to the people that he met when
he left Jerusalem. What we have are a series of parallel meetings between those which occurred when David
was exiting Jerusalem and those which occurred mostly on David’s return to Jerusalem. After the final meeting,
we will look at the parallels.
2Samuel 19:15c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
Yehûwdâh (יְהוּדָה)
[pronounced yehoo-DAW]
|
possibly means to praise, to be
praised; and is transliterated
Judah
|
masculine proper
noun/location
|
Strong’s #3063
BDB #397
|
bôwʾ (בּוֹא) [pronounced
boh]
|
to come in, to come, to go in, to
go, to enter, to advance
|
3rd person masculine
singular, Qal perfect
|
Strong’s #935
BDB #97
|
Gilegâl (גִּלְגָל)
[pronounced gile-GAWL]
|
sacred circle of stones and is
transliterated Gilgal
|
proper noun, location
with the definite article
with the directional hê
|
Strong’s #1537
BDB #166
|
The directional hê is the âh (הַ] ending to a noun, usually found after a verb of motion. This is called the
directive hê or the hê locale, which often indicates direction and puts somewhat of an adverbial spin on the
noun. Essentially, it answers the question where? The pronunciation of the word does not change. The
directional hê indicates the direction in which something moves. It is often used with the noun heaven and the
most literal rendering in the English would be heavenward. We can also indicate the existence of the hê
directional by supplying the prepositions to or toward.
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
hâlake (הָלַךְ) [pronounced
haw-LAHKe]
|
to go, to come, to depart, to
walk; to advance
|
Qal infinitive construct
|
Strong’s #1980
(and #3212)
BDB #229
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
qârâʾ (קָרָא) [pronounced
kaw-RAW]
|
to encounter, to befall, to meet;
to assemble [for the purpose of
encountering God or exegeting
His Word]; to come, to assemble
|
Qal infinitive construct
|
Strong’s #7122 &
#7125 BDB #896
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Translation: [The elders and other men of] Judah came to Gilgal... Gilgal is the last stop on the west side of the
Jordan River before crossing over the Jordan. This is what was necessary. David is the king. He cannot just
wander into Jerusalem, walk through the front door of his palace, and begin being king again. The people need
to bring him in. The people need to show support for him. That is what this gathering is all about.
The noun Judah is a metonym for the elders and people of Judah.
2Samuel 19:15d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
ʿâbar (עָבַר) [pronounced
ģawb-VAHR]
|
to cause [make] to pass over, to
cause [allow] to pass through, to
bring [over, to]; to transmit, to
send over; to pass by sin, to
cause to pass away, to cause to
take away; to remit, to forgive
|
Hiphil infinitive construct
|
Strong’s #5674
BDB #716
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
Yâredên (יָרְדֵן)
[pronounced yare-DAYN]
|
descender; flowing downward;
the watering place; transliterated
Jordan
|
proper noun with the
definite article
|
Strong’s #3383
BDB #434
|
Translation: ...to go to meet the king [and] to bring the king over the Jordan. These people were going to meet
the king, in such a way as to show him support. When it comes to bringing the king over the Jordan, there was
perhaps some sort of royal cart that David would sit in, and 4 men would lift this thing and carry him over the
Jordan River (David will be brought across the river in some way; the exact nature of the transport is not told to
us). All around would be men from Judah and Israel who are showing their support for King David.
Guzik: David would not return as king until he was welcomed, until hearts were swayed to receive
him...David left Israel as a desperate fugitive, rejected by the nation and hunted by his son Absalom.
He came back escorted by thousands of enthusiastic supporters.
V. 15 reads: Therefore, the king began to return and he came as far as the Jordan River. The elders
and other men of Judah went to Gilgal in order to meet the king and to bring him across the Jordan.
To which, Poole adds: To attend upon the king in his passage over Jordan, and to furnish him with
conveniences for his passage and journey.
One would expect there to be Levite singers here and the reading of psalms; but none of that is mentioned.
——————————
Shimei ben Gera's Public Apology to David
And so hastens Shimei ben Gera the son of
the Benjamin who [is] from Bahurim. And so
he comes down with a man of Judah to meet
the king David. And a thousand a man [are]
with him from Benjamin. And Ziba a servant-boy of a house of Saul and five-teen his sons
and twenty his servants with him. And they
had gone over the Jordan to faces of the
king.
|
2Samuel
19:16–17
|
Shimei ben Gera, the Benjamite who [is] from
Bahurim hustled and he came down with the
men of Judah to meet King David (and 1000
men from Benjamin are with him). Also, Ziba,
the [former] servant of the house of Saul (with
his 15 sons and 20 servants) had come to the
Jordan [River] before the king.
|
Shimei ben Gera, the Benjamite from Behurim hustled on down from Benjamin with a thousand men to
join with the men of Judah to meet King David. Ziba, the former servant in Saul’s house, and his 15 sons
and 20 servants, also came to the Jordan River before the king arrived.
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate And Semei the son of Gera the son of Jemini of Bahurim, made haste and went
down with the men of Juda to meet king David, With a thousand men of Benjamin,
and Siba the servant of the house of Saul: and his fifteen sons, and twenty servants
were with him: and going over the Jordan.
Masoretic Text (Hebrew) And so hastens Shimei ben Gera the son of the Benjamin who [is] from Bahurim.
And so he comes down with a man of Judah to meet the king David. And a
thousand a man [are] with him from Benjamin. And Ziba a servant-boy of a house
of Saul and five-teen his sons and twenty his servants with him. And they had gone
over the Jordan to faces of the king.
Peshitta (Syriac) And Shimei the son of Gera, a Benjamite, made haste and came down with the men
of Judah to meet King David. And Ziba the servant of Saul and his fifteen sons and
his twenty servants with him crossed over and constructed a bridge over the Jordan
before the king.
Septuagint (Greek) And Shimei the son of Gera, the Benjamite, of Bahurim, made haste and went down
with the men of Judah to meet King David. And a thousand men of Benjamin were
with him, and Ziba the servant of the house of Saul, and his fifteen sons with him,
and his twenty servants with him. And they went directly down to the Jordan before
the king.
Significant differences: The Latin lacks before the king at the very end.
Thought-for-thought translations; paraphrases:
Common English Bible Gera's son Shimei, the Benjaminite from Bahurim, hurried down with the people of
Judah to meet King David. A thousand men from Benjamin were with him. Ziba too,
the servant of Saul's house, along with his fifteen sons and twenty servants, rushed
to the Jordan ahead of the king to do the work of ferrying [LXX; MT while the
crossing was under way, to ferry] over the king's household and to do whatever
pleased him. A portion of v. 18 is included for context.
Contemporary English V. Shimei the son of Gera was there with them. He had hurried from Bahurim to meet
David. Shimei was from the tribe of Benjamin, and a thousand others from Benjamin
had come with him. Ziba, the chief servant of Saul's family, also came to the Jordan
River. He and his fifteen sons and twenty servants waded across to meet David.
Easy English David and Shimei
Now Shimei was the son of Gera. He came from the *tribe of Benjamin. He lived in
Bahurim. He hurried with the men of *Judah to meet King David. Shimei had 1000
men with him who came from the *tribe of Benjamin. Ziba was also with him. Ziba
was the chief servant from Saul's family. Ziba's 15 sons and 20 servants were also
with him. They rushed to the river Jordan to meet the king.
Easy-to-Read Version Shimei son of Gera was from the family group of Benjamin. He lived in Bahurim.
Shimei hurried down to meet King David. Shimei came with the people of Judah.
About 1,000 people from the family group of Benjamin came with Shimei. Ziba the
servant from Saul’s family also came. Ziba brought his 15 sons and 20 servants
with him. All these people hurried to the Jordan River to meet King David.
The Message Even Shimei son of Gera, the Benjaminite from Bahurim, hurried down to join the
men of Judah so he could welcome the king, a thousand Benjaminites with him. And
Ziba, Saul's steward, with his fifteen sons and twenty servants, waded across the
Jordan to meet the king and brought his entourage across, doing whatever they
could to make the king comfortable. A portion of v. 18 is included for context.
New Living Translation Shimei son of Gera, the man from Bahurim in Benjamin, hurried across with the
men of Judah to welcome King David. A thousand other men from the tribe of
Benjamin were with him, including Ziba, the chief servant of the house of Saul, and
Ziba's fifteen sons and twenty servants. They rushed down to the Jordan to meet
the king.
The Voice Shimei (son of Gera, the Benjaminite from Bahurim), who had abused David on his
way into exile, was one of those in the throngs hurrying to meet David. He joined
1,000 people from Benjamin. Ziba, the servant of the house of Saul who had
spoken with David on his way into exile, and his 15 sons and 20 servants who also
hurried down to the Jordan before the king, kept crossing the ford to assist in
moving the king's household and was anxious to help in any other way. A portion
of v. 18 is included for context.
Partially literal and partially paraphrased translations:
American English Bible Then ShiMei (the son of Gera, the son of the BenJaminite from BaUrim) hurried with
the men of Judea to meet King David, and he brought along a thousand men from
BenJamin, as well as Ziba (the servant of the house of Saul) and his fifteen sons
and twenty servants. They all went straight to the king at the JorDan to officially
welcome him as he crossed the ford (in order to satisfy his family, and to do the
right thing in his eyes). A portion of v. 18 is included for context.
Christian Community Bible Shimei, son of Gera, the Benjaminite from Bahurim, hurried down with the people
of Judah to meet king David. He had taken with him a thousand men from
Benjamin. Ziba also, the steward of Saul’s family, hurried down to the Jordan before
the king with his fifteen sons and twenty servants. He helped the king’s household
cross the ford and attended to his needs. A portion of the next verse is included for
context.
New Advent (Knox) Bible Semei the son of Gera, the Benjamite, hastened to bear them company, welcoming
king David with a thousand of his own tribesmen; there was Siba, too, that had once
been a servant in the court of Saul, with his fifteen sons and twenty servants of his,
and these, plunging into the Jordan.
New American Bible (2011) Shimei, son of Gera, the Benjaminite from Bahurim, hurried down with the Judahites
to meet King David, [2Sm 17:25; 20:4.] accompanied by a thousand men from
Benjamin. Ziba, too, the servant of the house of Saul, accompanied by his fifteen
sons and twenty servants, hastened to the Jordan before the king. 2Sm 16:5-13.
NIRV Shimei, the son of Gera, was among them. Shimei was from Bahurim in the territory
of Benjamin. He hurried down to welcome King David back. There were 1,000
people from Benjamin with him. Ziba, the manager of Saul's house, was with him
too. And so were Ziba's 15 sons and 20 servants. All of them rushed down to the
Jordan River. That's where the king was.
New Jerusalem Bible Shimei son of Gera, the Benjaminite of Bahurim, hurried down with the men of
Judah to meet King David. With him were a thousand men from Benjamin. Ziba,
servant of the House of Saul, with his fifteen sons and twenty servants, arrived at
the Jordan before the king and worked manfully ferrying the king's family across
and doing whatever he required. A portion of v. 18 (actually, v. 19 in the NJB) is
included for context.
Revised English Bible Shimei son of Gera the Benjamite from Bahurim hastened down among the men of
Judah to meet King David with a thousand men from Benjamin; Ziba was there too,
the servant of Saul’s family, with his fifteen sons and twenty servants. They rushed
into the Jordan under the king’s eyes and crossed to and fro conveying his
household in order to win his favor. A portion of v. 18 is included for context.
Today’s NIV Shimei son of Gera, the Benjamite from Bahurim, hurried down with the men of
Judah to meet King David. With him were a thousand Benjamites, along with Ziba,
the steward of Saul's household, and his fifteen sons and twenty servants. They
rushed to the Jordan, where the king was.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Shimei the son of Gera, a Benjamite of Bahurim, hastened and descended with the
men of Judah to greet King David with a thousand men of Benjamin with him, and
Ziba the lad of the house of Saul, his fifteen sons and his twenty servants with him.
They prospered to the Jordan to face the king.
Bible in Basic English And Shimei, the son of Gera, the Benjamite from Bahurim, got up quickly and went
down with the men of Judah for the purpose of meeting King David; And with him
a thousand men of Benjamin, and Ziba, the servant of Saul, with his fifteen sons
and twenty servants, came rushing to Jordan before the king, And kept going
across the river to take the people of the king's house over, and to do whatever was
desired by the king. A portion of v. 18 is included for context.
The Expanded Bible Shimei son of Gera, a Benjaminite who lived in Bahurim, hurried down with the men
of Judah to meet King David. With Shimei came a thousand Benjaminites. Ziba, the
servant from Saul's family, also came, bringing his fifteen sons and twenty servants
with him. They all hurried to the Jordan River ·to meet [arriving before] the king.
Ferar-Fenton Bible Shemai-ben-Ghera, the Benjaminite of Bakhurim, also made haste, and went down
with Judah to meet King David, and a. thousand men with him from Benjamin; also
Ziba. the steward of the house of Saul, and his fifteen sons and twenty attendants,
and they crossed the Jordan in the presence of the king. They crossed in a
ferry-boat to carry over the family of the king and behaved well in his sight.
NET Bible® Shimei son of Gera the Benjaminite from Bahurim came down quickly with the men
of Judah to meet King David. There were a thousand men from Benjamin with him,
along with Ziba the servant [Heb "youth."] of Saul's household, and with him his
fifteen sons and twenty servants. They hurriedly crossed [Heb "rushed into."] the
Jordan within sight of the king.
NIV, ©2011 Shimei [2Sa 16:5-13] son of Gera, the Benjamite from Bahurim, hurried down with
the men of Judah to meet King David. With him were a thousand Benjamites, along
with Ziba [S 2Sa 9:2], the steward of Saul's household [S Ge 43:16], and his fifteen
sons and twenty servants. They rushed to the Jordan, where the king was.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Shim'i the son of Gera, the Binyamini from Bachurim, hurried and came down with
the men of Y'hudah to meet King David. There were a thousand men of Binyamin
with him, also Tziva the servant of the house of Sha'ul with his fifteen sons and
twenty servants; and they rushed into the Yarden ahead of the king to ferry the
king's household across and do whatever else the king wanted done. A portion of
v. 18 is included for context.
exeGeses companion Bible ...and Shimi the son of Gera
a Ben Yaminiy of Bachurim
hastens and descends with the men of Yah Hudah
to meet sovereign David
- with a thousand men of Ben Yamin
and Siba the lad of the house of Shaul
with his fifteen sons and his twenty servants;
and they prosper over Yarden
at the face of the sovereign.
Hebrew Names Version Shim`i the son of Gera, the Binyamini, who was of Bachurim, hurried and came
down with the men of Yehudah to meet king David. There were a thousand men
of Binyamin with him, and Tziva the servant of the house of Sha'ul, and his fifteen
sons and his twenty servants with him; and they went through the Yarden in the
presence of the king.
Judaica Press Complete T. And Shimei the son of Gera, the Benjamite who was from Bahurim hurried and
came down with the men of Judah to meet King David. And a thousand men of
Benjamin were with him, and Ziba the servant of the house of Saul, and his fifteen
sons and twenty servants were also with him, and they split the Jordan before the
king.
Orthodox Jewish Bible And Shimei Ben Gera, a Ben HaYemini, which was of Bachurim, hasted and came
down with the Ish Yehudah to meet Dovid HaMelech. And there were an elef ish
of Binyamin with him, and Tziva the na'ar of the Bais Sha'ul, and his fifteen banim
and his twenty avadim with him; and they went over Yarden before HaMelech.
Literal, almost word-for-word, renderings:
The Amplified Bible And Shimei son of Gera, a Benjamite of Bahurim, hastily came down with the men
of Judah to meet King David, And 1,000 men of Benjamin with him. And Ziba, the
servant of the house of Saul, and his fifteen sons and twenty servants with him,
rushed to the Jordan and pressed quickly into the king's presence.
Context Group Version And Shimei the son of Gera, the Benjamite, who was of Bahurim, hurried and came
down with the men of Judah to meet king David. And there were a thousand men
of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen
sons and his twenty slaves with him; and they went through the Jordan in the
presence of the king.
Darby Translation And Shimei the son of Gera, the Benjaminite, who was of Bahurim, hasted and
came down with the men of Judah to meet king David. And there were a thousand
men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen
sons and his twenty servants with him; and they forded the Jordan before the king.
English Standard V. – UK David Pardons His Enemies
And Shimei [ch. 16:5; 1 Kgs. 2:8] the son of Gera, the Benjaminite, from Bahurim,
hurried to come down with the men of Judah to meet King David. And with him
were a thousand men from Benjamin. And Ziba [ch. 9:2, 10; See ch. 16:1-4] the
servant of the house of Saul, with his fifteen sons and his twenty servants, rushed
down to the Jordan before the king, and they crossed the ford to bring over the
king's household and to do his pleasure. A portion of v. 18 is included for context.
Kretzmann’s Commentary And Shimei, the son of Gera, a Benjamite, which was of Bahurim, the man who had
behaved himself in such a vile manner during David's flight, 2Sam. 16:7-14. hasted
and came down with the men of Judah to meet King David. He wanted to undo his
evil, if possible, before he would be called to account. And there were a thousand
men of Benjamin with him and Ziba, the servant of the house of Saul, he who had
slandered his master when he met David by the way, 2Sam. 16:3, and his fifteen
sons and his twenty servants with him; and they went over Jordan before the king,
fording the river in order to meet him on the east side.
New RSV Shimei son of Gera, the Benjaminite, from Bahurim, hurried to come down with the
people of Judah to meet King David; with him were a thousand people from
Benjamin. And Ziba, the servant of the house of Saul, with his fifteen sons and his
twenty servants, rushed down to the Jordan ahead of the king, while the crossing
was taking place, to bring over the king's household, and to do his pleasure. A
portion of v. 18 is added for context.
Webster’s updated Bible And Shimei the son of Gera, a Benjaminite, who [was] of Bahurim, hastened and
came down with the men of Judah to meet king David. And [there were] a thousand
men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen
sons and his twenty servants with him; and they went over Jordan before the king.
Young’s Updated LT And Shimei son of Gera, the Benjamite, who is from Bahurim, hastens and comes
down with the men of Judah, to meet king David, and a thousand men are with him
from Benjamin, and Ziba servant of the house of Saul, and his fifteen sons and his
twenty servants with him, and they have gone prosperously over the Jordan before
the king.
The gist of this verse: David meets Shimei and Ziba, two men he met on his way out of Jerusalem.
2Samuel 19:16a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
mâhar (מָחַר)
[pronounced maw-HAHR]
|
to hasten, to hurry, to hustle, to
make haste; its transitive use is
to prepare quickly, to bring
quickly, to do quickly
|
3rd person masculine
singular, Piel imperfect
|
Strong’s #4116
BDB #554
|
Shimeʿîy (שִמְעִי)
[pronounced shime-ĢEE]
|
hear me and is transliterated
Shimei
|
masculine singular
proper noun
|
Strong’s #8096
BDB #1035
|
bên (בֵּן) [pronounced
bane]
|
son, descendant
|
masculine singular
construct
|
Strong’s #1121
BDB #119
|
Gêrâʾ (גֵּרָא) [pronounced
gay-RAW]
|
a grain; transliterated Gera
|
masculine singular,
proper noun
|
Strong’s #1617
BDB #173
|
Ben yemîynîy (בֶּן־יְמִינִי)
[pronounced ben-yemee-NEE]
|
son of [my] right hand and is
rendered Benjamite
|
gentilic adjective with the
definite article
|
Strong’s #1145
BDB #122
|
Here this is spelled Ben hayemîynîy (בֶּן־הַיְמִינִי) [pronounced behn-hay-mee-NEE].
|
ʾăsher (אֲֹשֶר)
[pronounced ash-ER]
|
that, which, when, who, whom
|
relative pronoun
|
Strong's #834
BDB #81
|
min (מִן) [pronounced
mihn]
|
from, away from, out from, out of
from, off, on account of, since,
above, than, so that not, beyond,
more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
Bachûrîym (בַּחוּרִים)
[pronounced bahk-oo-REEM]
|
young men; young men’s village;
and is transliterated Bahurim
|
proper singular noun;
location
|
Strong’s #980
BDB #104
|
Translation: Shimei ben Gera, the Benjamite who [is] from Bahurim hustled... We develop a good understanding
of these people who knew David and mostly respected him; and
we see how they interacted with David as the returning king.
Map of the Jordan River in Central Israel, from Bible Study
and the Christian Life website; accessed January 6, 2014.
Judah and Benjamin border one another somewhere between
Bahurim and Jerusalem. Benjamin began as the ruling tribe,
but King Saul lost it for Benjamin. David of Judah took the
crown from Saul (God gave it to David). So often, as one might
expect, there would be some animosity between some factions
in Benjamin and some people in Judah.
Shimei coming down to meet David is something that you might
not quite expect. We last saw Shimei when David was on the
run from Absalom. When King David came to Bahurim, there
came out a man of the family of the house of Saul, whose
name was Shimei, the son of Gera, and as he came he cursed
continually. And he threw stones at David and at all the
servants of King David, and all the people and all the mighty men were on his right hand and on his left. And
Shimei said as he cursed, "Get out, get out, you man of blood, you worthless man! The LORD has avenged on
you all the blood of the house of Saul, in whose place you have reigned, and the LORD has given the kingdom
into the hand of your son Absalom. See, your evil is on you, for you are a man of blood." Then Abishai the son
of Zeruiah said to the king, "Why should this dead dog curse my lord the king? Let me go over and take off his
head." But the king said, "What have I to do with you, you sons of Zeruiah? If he is cursing because the LORD
has said to him, 'Curse David,' who then shall say, 'Why have you done so?'" (2Sam. 16:5–10; ESV)
We saw David at a low point when he was leaving Jerusalem. He could have struck out in anger against Shimei,
but he chose not to. Now he returns as king, and there is no challenge to his throne, and if David wants to, he
can settle and old score here.
The fact that Shimei hustles here to get to David, hoping to get an audience with him as quickly as possible,
suggests that SHimei knows David’s movements and knows that David is being brought back as king, with popular
support. In 2Sam. 16, we had the impression that Shimei is just some nutball who happened to cross David’s path
earlier, and decided to give him what for. This meeting suggests that the previous meeting was not just
happenstance, but that Shimei knew where David was going to be, as he left out of Jerusalem, and Shimei got
there to speak his mind. Shimei’s having his morning bowl of Cheerio and one of his many aides comes to him
and says, “I know that you have been bad-mouthing King David for a very long time. Well, news is, he is leaving
Jerusalem right now, and his son is moving into Jerusalem to rule. We think he is going to be right here [pointing
to a map] by nightfall. Maybe you would like to tell him what you feel face to face?” And Shimei took this
opportunity.
Application: This isn’t as weird as you might think it is. Let’s say that you are politically conservative and you
have just found out that President Obama is going to be at one of your favorite haunts, and that the owner of that
establishment could see to it that you get 5 minutes with the president (if you are a confused liberal; then imagine
this same scenario with President George W. Bush). Look, I know I am not going to change President Obama’s
mind about anything, but if I had the chance to get 5 minutes to tell him what I thought of his policies, I would
seriously be tempted to do that.
So I am suggesting to you that back in 2Sam. 16, Shimei went to meet up with David on purpose; that he had
some issues with David; and he was going to give David what for. However, at this point in our narrative, Shimei
is running down David again, but this time to apologize to him. If Shimei knows how to find David right here; then
it is very likely that he knew how to find David previously.
We do not know in every instance which side of the Jordan River we are on. If these meetings took place in this
order, then it appears that David crossed the River with Barzillai down in v. 31. That would mean that the meetings
which take place before that all are on the east side of the River. However, two of the three people David is
speaking with come from the other side of the Jordan. Our conclusion will be that these meetings are not in
chronological order.
2Samuel 19:16b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
yârad (יָרַד) [pronounced
yaw-RAHD]
|
to descend, to come down, to go
down
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #3381
BDB #432
|
ʿîm (עִם) [pronounced
ģeem]
|
with, at, by, near; like; from
|
preposition of nearness
and vicinity
|
Strong’s #5973
BDB #767
|
ʾîysh (אִיש) [pronounced
eesh]
|
a man, a husband; anyone; a
certain one; each, each one,
everyone
|
masculine singular
construct (sometimes
found where we would
use a plural)
|
Strong's #376
BDB #35
|
Yehûwdâh (יְהוּדָה)
[pronounced yehoo-DAW]
|
possibly means to praise, to be
praised; and is transliterated
Judah
|
masculine proper
noun/location
|
Strong’s #3063
BDB #397
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
qârâʾ (קָרָא) [pronounced
kaw-RAW]
|
to encounter, to befall, to meet;
to assemble [for the purpose of
encountering God or exegeting
His Word]; to come, to assemble
|
Qal infinitive construct
|
Strong’s #7122 &
#7125 BDB #896
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Dâvid (דָּוִד); also Dâvîyd
(דָּוִיד) [pronounced daw-VEED]
|
beloved and is transliterated
David
|
masculine proper noun
|
Strong’s #1732
BDB #187
|
Translation: ...and he came down with the men of Judah to meet King David... The men of Judah and Shimei
would be coming from different directions to meet David. Therefore, he is spoken of with the men of Judah only
in the sense that both sets of people came to meet David. Whether they met a little before they came to Gilgal
is not known. But there is no reason to think that Shimei went down to Jerusalem and then came back up with
the men of Judah. It is far more likely that all of these people became aware of David returning as king, and they
all went to meet the king, coming from their respective homes.
What appears to be the case is, Shimei came out of the hill country of Benjamin, with 1000 men, while, at the
same time, the people of Judah came down from the hill country of Judah, and they both converged on Gilgal.
They had all come to meet King David—the people of Judah to reaffirm his kingship and Shimei to apologize.
2Samuel 19:17a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʾeleph (אֶלֶף) [pronounced
EH-lef]
|
thousand, family, (500?); military
unit
|
masculine singular noun
|
Strong’s #505 (and
#504) BDB #48
|
ʾîysh (אִיש) [pronounced
eesh]
|
a man, a husband; anyone; a
certain one; each, each one,
everyone
|
masculine singular noun
(sometimes found where
we would use a plural)
|
Strong's #376
BDB #35
|
ʿîm (עִם) [pronounced
ģeem]
|
with, at, by, near; like; from
|
preposition of nearness
and vicinity with the 3rd
person masculine
singular suffix
|
Strong’s #5973
BDB #767
|
min (מִן) [pronounced
mihn]
|
from, away from, out from, out of
from, off, on account of, since,
above, than, so that not, beyond,
more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
Bineyâmin (בִּנְיָמִן)
[pronounced bin-yaw-MIN]
|
transliterated Benjamin, it means
son of [my] right hand
|
masculine proper noun
|
Strong’s #1144
BDB #122
|
Also spelled Bineyâmîyn (בִּנְיָמִין) [pronounced bin-yaw-MEEN].
|
Translation: ...(and 1000 men from Benjamin are with him). Shimei is well-aware of what an ass he made himself
out to be when David had met him back in 2Sam. 16, and he knows that he might be facing an execution at the
hands of a reconfirmed king. So Shimei does not just show up to apologize; he shows up with 1000 men. With
David as king, and with Shimei living so close to him (over and over again, we are reminded that he is a Benjamite
with men of Benjamin with him), Shimei needs to make amends with David. However, he does not come alone.
He shows up with 1000 men as well. We are not told why they are there, because they could be there for two very
different reasons (1) to witness his heartfelt apology to David or (2) to back him up just in case David decided to
execute him right there on the spot. In reading his apology, still to come, it sounds more like the former reason.
Furthermore, he knows that David’s army was victorious, so even this group of 1000 men are not going to go to
war with King David over Shimei’s honor.
Back in 2Sam. 16, it may have appeared the Shimei was somewhat of a nutcase, throwing rocks and yelling at
David. However, it is clear that he is a leader of sorts, and that he is able to muster 1000 men (something that
you or I probably could not do).
The timing here is fortuitous for Shimei. After a victory, it is reasonable to assume that King David is going to be
as magnanimous as ever. Better to try to get on David’s right side on this day, rather than to show up to
Jerusalem on a day that isn’t as good for King David.
2Samuel 19:17b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
Tsîybâʾ (צִיבָה)
[pronounced tsee-BAW]
|
statue, post; strength;
transliterated Ziba
|
masculine singular
proper noun
|
Strong’s #6717
BDB #850
|
naʿar (נַעַר) [pronounced
NAH-ģahr]
|
boy, youth, young man; personal
attendant; slave-boy
|
masculine singular
construct
|
Strong’s #5288 &
#5289 BDB #654
|
bayith (בַּיִת) [pronounced
BAH-yith]
|
house, residence; household,
habitation as well as inward
|
masculine singular
construct
|
Strong's #1004
BDB #108
|
Shâʾûwl (שָאוּל)
[pronounced shaw-OOL]
|
which is transliterated Saul; it
means asked for
|
masculine proper noun
|
Strong’s #7586
BDB #982
|
Translation: Also, Ziba, the [former] servant of the house of Saul... With Ziba, we have this whole other situation
which is difficult to quantify.
We have gone back and recalled who Shimei was; but there is also Ziba.
|
Now, who is Ziba again?
|
1. Ziba is found in 3 passages of the Old Testament: 2Sam. 9 16:1–4 19:17–30.
2. David, once he had become king, had several things that he wanted to do. Many kings consider their
power and their possible adversaries and they kill all potential adversaries. It would have been customary
for David to find anyone remaining in the house of Saul to kill them. David, instead, sought out anyone
from the house of Saul to show grace to. 2Sam. 9:1
3. Ziba was apparently a well-known servant from the house of Saul, and David summoned him to see if
there was anyone he could show grace to. Ziba suggests Mephibosheth (also known as Merib-baal), who
is the crippled son of Jonathan. 2Sam. 9:2–3
4. David calls for Mephibosheth, and, interestingly enough, Ziba, Saul’s servant, was not looking after him,
but Mephibosheth was being kept elsewhere. 2Sam. 9:4–8
5. David restores the estate of Saul to Mephibosheth and places all of Ziba’s household under
Mephibosheth. 2Sam. 9:9–10a
6. Ziba has 15 sons and 20 servants, all of whom become the servants of Mephibosheth. For Ziba to have
been so prosperous, there is the likelihood that he was able to secure a portion of Saul’s estate after Saul
died in battle. God the Holy Spirit sees fit to mention this children and servants on several occasions.
2Sam. 9:10b–12 19:17
7. So Mephibosheth was restored to his father’s estate, and he was a dinner guest of the king from that day
forward. 2Sam. 9:10, 13
8. Here is some of the sub-text of that chapter: Ziba should have been looking after Mephibosheth. He did
not remain a faithful servant to Saul. Saul’s death did not remove Ziba’s responsibilities.
9. David put Ziba under the command of Mephibosheth, and brought Mephibosheth up to a position of
royalty.
10. When David was leaving Jerusalem, Ziba showed up with a few supplies (not a huge amount, but some)
for David and his men. He seems to take full credit for bringing this stuff to David. A great man, when
asked who these things are from, would have said, “Mephibosheth, my lord, sent me here with these
items. We were so rushed that we were unable to gather up more for the king.” But that is not what Ziba
said. Therefore, based upon this false information, David said, “Behold, all that belonged to
Mephibosheth is now yours." And Ziba said, "I pay homage; let me ever find favor in your sight, my lord
the king." (2Sam. 16:4b; ESV) So Ziba manages to get David to give him all of Mephibosheth’s land
through his duplicity.
11. Bear in mind that Ziba cannot really take possession of all of this land unless David reigns in Jerusalem.
Back in 2Sam. 16, David gave Ziba the land, but David was also on his way out of town, being deposed
by Absalom. However, now that David has returned, Ziba can push forward on this land deal, to take
Mephibosheth’s land from him.
12. The Bible does not set up a series of heroes and villains; but the white hats have flaws and some white
hats have many flaws. Ziba is one of those flawed people. When David assigned him to return to his
master Mephibosheth, he did. But he appeared to be ready to play the angles to his own benefit. We
will get to hear what Mephibosheth has to say in this chapter. We will not hear from Ziba, however.
|
Most of these points came directly from 2Samuel 16 (HTML) (PDF) (WPD).
|
Bible.org briefly recalls Ziba: When David first became king of Israel he wanted to fulfill his covenant with
Jonathan, and so he began to search for any descendants of Saul and Jonathan. He was told about Ziba, who
was a servant of Saul until his death. Ziba was summoned to David, and this man told the king about one
surviving son, Mephibosheth, who had been crippled since childhood. David sent for Mephibosheth, gave him
all the properties that had belonged to Saul, as well as Ziba and his household as his servants. In addition,
David had Mephibosheth sit at his table as a son. When David fled from Jerusalem, Ziba met him on the way
with provisions for the trip. When David asked about Mephibosheth, Ziba told the king he had chosen to stay
in Jerusalem, hoping he might gain the throne of his grandfather, Saul. At that time, David gave Ziba all of
Mephibosheth's inheritance, which he had formerly given to this son of Jonathan.
|
Interestingly enough, if David and Ziba interact, it is not recorded.
|
Quite frankly, this mention of Ziba is a little weird. For this passage (vv. 16–23), this is all about Shimei and his
apology to David. Ziba seems to be thrown in there, but we do not know if there was a personal meeting with him
(there does not appear to be).
There appear to be several things occurring all at once. In 2Sam. 19:18, David appears to be crossing the Jordan,
but it is clear that he crosses the Jordan with Barzillai in 2Sam. 19:39. This would suggest that David deals with
Shimei, Ziba, and Barzillai almost simultaneously. Let me suggest, when Ziba saw all that was going on, he did
not attempt to get a private audience with the king. Furthermore, King David had already given him what he
wanted—all of Mephibosheth’s land. Ziba could not really get anything out of David other than a reaffirmation that
all Mephibosheth’s land now belonged to him. So Ziba hung back, and was just in the crowd waving to David and
cheering, as he returned.
2Samuel 19:17c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
chămishshâh (חֲמִשָּה)
[pronounced khuh-mish-SHAW]
|
five
|
feminine singular
numeral; construct form
|
Strong’s #2568
BDB #331
|
ʿâsâr (עָשָׂה) [pronounced
ģaw-SAWR]
|
ten; –teen [resulting in numbers
11–19]
|
masculine/feminine
singular noun
|
Strong’s #6240
BDB #797
|
bânîym (בָּנִים)
[pronounced baw-NEEM]
|
sons, descendants; children;
people; sometimes rendered
men
|
masculine plural noun
with the 3rd person
masculine singular suffix
|
Strong’s #1121
BDB #119
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʿeserîym (עֶשְׂרִים)
[pronounced ģese-REEM]
|
twenty
|
plural numeral adjective
|
Strong’s #6242
BDB #797
|
ʿebed (עֶבֶד) [pronounced
ĢEB-ved]
|
slave, servant; underling;
subject; this can mean military
men, soldiers in the plural
|
masculine plural noun
with the 3rd person
masculine singular suffix
|
Strong’s #5650
BDB #713
|
ʾêth (אֶח) [pronounced
ayth]
|
with, at, near, by, among,
directly from
|
preposition (which is
identical to the sign of
the direct object) with the
3rd person masculine
singular suffix
|
Strong's #854
BDB #85
|
Translation: ...(with his 15 sons and 20 servants)... As noted before, the Bible speaks of all these children and
servants, indicating that Ziba may have profited from Saul’s death. Furthermore, David had to make Ziba
subordinate himself to Mephibosheth, Saul’s lame son.
2Samuel 19:17d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
tsâlach (צָלַח)
[pronounced tsaw-LAHCH]
|
to come upon, to rush upon, to
prosper, to be prosperous
|
3rd person masculine
plural, Qal perfect
|
Strong's #6743
BDB #852
|
Tsâlach means to go over, to go through [a river, for instance] when followed by an accusative. To prosper,
to be prosperous generally followed by a lâmed preposition; to come upon, to rush upon generally followed by
the prepositions ʿal or ʾel. Barnes likens this verb more to a fire which breaks out and spreads, as the word is
so used in Amos 5:6.
|
Yâredên (יָרְדֵן)
[pronounced yare-DAYN]
|
descender; flowing downward;
the watering place; transliterated
Jordan
|
proper noun with the
definite article
|
Strong’s #3383
BDB #434
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
pânîym (פָּנִים)
[pronounced paw-NEEM]
|
face, faces, countenance;
presence
|
masculine plural
construct (plural acts like
English singular)
|
Strong’s #6440
BDB #815
|
Together, they mean upon the face of, before, before the face of, in the presence of, in the sight of, in front of.
When used with God, it can take on the more figurative meaning in the judgment of. This can also mean
forwards; the front part [or, the edge of a sword]. Lepânîym (םי.נָפל) can take on a temporal sense as well:
before, of old, formerly, in the past, in past times.
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
These 3 words are also found in v. 8.
|
Translation: ...had come to the Jordan [River] before the king. David had a number of people who met up with
him, to welcome him back, and to clear the air, in some cases.
Since many of these men are coming from west of the Jordan (Shimei and Ziba), it appears that they come to the
west side of the Jordan to greet the king. It will become clear that these meetings are not in chronological order,
so the confusion about what side of the river we are on is mitaged by that fact. David remains east of the Jordan,
and apparently helps members of his family to go over to the west side, and at some point, he goes over himself
in a royal procession.
This is what we have: Shimei ben Gera, the Benjamite from Behurim hustled on down from Benjamin with a
thousand men to join with the men of Judah to meet King David. Ziba, the former servant in Saul’s house, and
his 15 sons and 20 servants, also came to the Jordan River before the king arrived. Interestingly enough, we will
hear what Shimei has to say. However, even though it is noted that Ziba shows up, what he says to David is not
recorded. Or, even more likely, there was no private meeting between David and Ziba. However, Ziba’s master,
Mephibosheth, will also show up, and what he has to say will be recorded in the Word of God.
——————————
And crossed over the ferry to bring over a
house of the king and to do the good in his
eyes. And Shimei ben Gera fell down to
faces of the king in his crossing over in the
Jordan. And so he says unto the king, “Do
not think to me, my adonai, iniquity and do
not remember which did your servant in the
day which went out my adonai the king from
Jerusalem to place the king unto his heart;
for knew your servant that I [even] I have
sinned and behold, I came the day a first to
all a house of Joseph to come down to meet
my adonai the king.”
|
2Samuel
19:18–20
|
The ferry to bring the house of the king
crossed over and [was made available] to do
[what is] right in his eyes. Then Shimei ben
Gera fell down before the king when he
crossed over the Jordan. He said to the king,
“Do not impute iniquity [or, an offense] to me,
my adonai and [please] do not remember what
your servant did on the day which my adonai
the king went out from Jerusalem; [and please
do not] think about this [lit., let the king set (it)
on his heart]; for your servant knows that I
[even I] sinned [against you]. Behold, I have
come today—first of all the house of
Joseph—to come to meet my adonai the king.”
|
A ferry was placed at the king’s disposal, to bring him and his family across the Jordan River. Shimei,
the son of Gera, was there to meet him as he was about to cross the Jordan, falling down before the king
in reverence to him. He said, “Do not impute iniquity to me, my lord and please do not remember the
things which your servant said and did when you were leaving Jerusalem. Please do not dwell on these
things. I know what I did was very wrong. I have come to you this day, the first from all the house of
Joseph, to meet my lord, the king.”
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate They passed the fords before the king, that they might help over the king”s
household, and do according to his commandment. And Semei the son of Gera
falling down before the king, when he was come over the Jordan, Said to him:
Impute not to me, my lord, the iniquity, nor remember the injuries of your servant on
the day that you, my lord, the king, went out of Jerusalem, nor lay it up in your heart,
O king. For I your servant acknowledge my sin: and therefore I am come this day
the first of all the house of Joseph, and am come down to meet my lord the king.
Masoretic Text (Hebrew) And crossed over the ferry to bring over a house of the king and to do the good in
his eyes. And Shimei ben Gera fell down to faces of the king in his crossing over
in the Jordan. And so he says unto the king, “Do not think to me, my adonai,
iniquity and do not remember which did your servant in the day which went out my
adonai the king from Jerusalem to place the king unto his heart; for knew your
servant that I [even] I have sinned and behold, I came the day a first to all a house
of Joseph to come down to meet my adonai the king.”
Peshitta (Syriac) And they constructed rafts to bring over the kings household and to do whatever
was good in his sight. And Shimei the son of Gera fell down before the king as he
was crossing the Jordan; And said to the king, Let not my lord impute iniquity to
me, neither remember that which your servant did perversely the day that my lord
the king went out of Jerusalem; let not my lord the king take it to his heart. For your
servant does know that I have sinned; therefore, behold, I have come this day the
first of all the house of Joseph to go down to meet my lord the king.
Septuagint (Greek) And they performed the service of bringing the king over; and a ferryboat went
across to move the household of the king, and to do that which was right in his
eyes. And Shimei the son of Gera fell on his face before the king, as he went over
the Jordan, and said to the king, Let not my lord now impute iniquity, and remember
not all the iniquity of your servant in the day in which my lord went out from
Jerusalem, so that the king should mind it. For your servant knows that I have
sinned; and behold, I have come this day before all Israel and the house of Joseph,
to go down and meet my lord the king.
Significant differences: The second phrase of the Latin does not really match the second phrase in the
Hebrew.
Thought-for-thought translations; paraphrases:
Common English Bible Gera's son Shimei fell down before the king when he crossed the Jordan. He said
to the king, "May my master not hold me guilty or remember your servant's
wrongdoing that day my master the king left Jerusalem. Please forget about it, Your
Majesty [19:18-19 Heb uncertain], because your servant knows that I have sinned.
But look, I am the first person from the entire family of Joseph to come down today
and meet my master the king."
Contemporary English V. Then they brought David's family and servants back across the river, and they did
everything he wanted them to do. Shimei crossed the Jordan River and bowed
down in front of David. He said, "Your Majesty, I beg you not to punish me! Please,
forget what I did when you were leaving Jerusalem. Don't even think about it. I
know I was wrong. That's why I wanted to be the first one from the northern tribes
to meet you."
Easy English They crossed the river where it was shallow. They helped the king and all his family
to cross over the river. And they did whatever the king wanted.
When Shimei, the son of Gera, crossed the Jordan, he laid on the ground in front
of the king. Shimei said to the king, `My master, please forgive me. I did a terrible
thing on the day that my master the king left Jerusalem. Do not remember what I
did. I hope that the king will forget about it. I am your servant. I know that I have
*sinned. But today I am the first person from the entire family of Joseph to meet my
master the king.'
Easy-to-Read Version The people went across the Jordan River to help bring the king’s family back to
Judah. The people did anything the king wanted. While the king was crossing the
river, Shimei son of Gera came to meet him. Shimei bowed down on the ground in
front of the king. Shimei said to the king, “My lord, don’t think about the wrong
things I did. My lord and king, don’t remember the bad things I did when you left
Jerusalem. You know that I sinned. That is why today I am the first person from
Joseph’s family [This probably means the Israelites that followed Absalom. Many
times the name Ephraim (a son of Joseph) is used for all of the family groups in
northern Israel.] to come down and meet you, my lord and king.”
Good News Bible (TEV) They crossed the river to escort the royal party across and to do whatever the king
wanted. As the king was getting ready to cross, Shimei threw himself down in front
of him and said, "Your Majesty, please forget the wrong I did that day you left
Jerusalem. Don't hold it against me or think about it any more. I know, sir, that I
have sinned, and this is why I am the first one from the northern tribes to come and
meet Your Majesty today."
The Message And Ziba, Saul's steward, with his fifteen sons and twenty servants, waded across
the Jordan to meet the king and brought his entourage across, doing whatever they
could to make the king comfortable. Shimei son of Gera bowed deeply in homage
to the king as soon as he was across the Jordan and said, "Don't think badly of me,
my master! Overlook my irresponsible outburst on the day my master the king left
Jerusalem--don't hold it against me! I know I sinned, but look at me now--the first
of all the tribe of Joseph to come down and welcome back my master the king!" A
portion of v. 17 is included for context.
New Berkeley Version Shimei the son of Gra fell before the king, as he was about to make the Jordan
crossing, imploring him, “O my master, do not hold me guilty! Do not retain in your
memory the perverse way your servant acted the time my master the king left
Jerusalem, that the king should keep it in mind! For your servant acknowledges
how I have sinned. See, I have come today as the first of all the house of Joseph
[He counts his tribe of Benjamin as part of northern Israel (compare v. 11), under
the leadership of the Joseph tribes of Ephraim and Manasseh, differing from Judah
in the south.] to come down to greet my master the king!”
New Century Version The people went across the Jordan to help bring the king's family back to Judah
and to do whatever the king wanted. As the king was crossing the river, Shimei son
of Gera came to him and bowed facedown on the ground in front of the king. He
said to the king, "My master, don't hold me guilty. Don't remember the wrong I did
when you left Jerusalem! Don't hold it against me. I know I have sinned. That is
why I am the first person from Joseph's family to come down and meet you today,
my master and king!"
New Life Bible They crossed the river to bring over those of the king's house, and to do what
pleased him. Gera's son Shimei fell down in front of the king as he was about to
cross the Jordan. He said to the king, "Let not my lord think I am guilty. Do not
remember what your servant did wrong on the day when my lord the king left
Jerusalem. Let not the king take it to heart. For your servant knows that I have
sinned. So I have come today. I am the first of all the family of Joseph to come
down to meet my lord the king."
New Living Translation They crossed the shallows of the Jordan to bring the king's household across the
river, helping him in every way they could.
David's Mercy to Shimei
As the king was about to cross the river, Shimei fell down before him. "My lord the
king, please forgive me," he pleaded. "Forget the terrible thing your servant did
when you left Jerusalem. May the king put it out of his mind. I know how much I
sinned. That is why I have come here today, the very first person in all Israel[c] to
greet my lord the king."
The Voice Then Shimei, the son of Gera, fell in front of the king before he crossed the Jordan.
Shimei: Please, my lord, don't hold me guilty or hold a grudge for what I did
against you on the day you left Jerusalem, cursing you and throwing stones at you.
May the king forget it ever happened! I, your servant, know that what I did was
wrong. That's why I've come today, to be the first of all the house of Joseph to greet
my king. A portion of v. 18 is left off. This does appear to be a logical place to
begin this paragraph.
Partially literal and partially paraphrased translations:
American English Bible They all went straight to the king at the JorDan to officially welcome him as he
crossed the ford (in order to satisfy his family, and to do the right thing in his eyes).
So, ShiMei (the son of Gera) fell to his face before the king at the JorDan, and he
said: 'Please, my lord; forgive the lawless way that your servant acted when the king
left JeruSalem. please put it out of your heart; for, your servant knows that he has
sinned! Now look; here I've come before all IsraEl and the house of JoSeph today,
to welcome back my lord the king.' A portion of v. 17 is included for context.
Beck’s American Translation Shimei, Gera’s son, bowed down before the king just as he was going to cross the
Jordan. “Don’t count the sin against me,” he asked the king, “and don’t remember
the wrong your servant did the day my lord the king left Jerusalem, or take it to
heart. I, your servant, know I have sinned, and you see how today I have come as
the first of all the people of Joseph to go down to meet my lord the king.”
Christian Community Bible He [Ziba] helped the king’s household cross the ford and attended to his needs.
Shimei the son of Gera fell down before the king, as he was about to cross the
Jordan, and said to him, “Let not my lord hold me guilty or remember the wrong
your servant did when my lord the king left Jerusalem. Let not the king remember
this, for I confess that I have sinned; and therefore I have come today, the first from
Joseph’s tribes to welcome my lord the king.”
God’s Word™ They crossed the river to bring over the king's family and to do anything else the
king wanted. Shimei, Gera's son, bowed down in front of the king as he was going
to cross the Jordan River. He pleaded with the king, "Don't remember the crime I
committed the day you left Jerusalem. Don't hold it against me or even think about
it, Your Majesty. I know I've sinned. Today I've come as the first of all the house of
Joseph to meet you."
New Advent (Knox) Bible Semei, Gera's son, was no sooner across Jordan than he fell at the king's feet; My
lord, he said, do not hold me guilty, forget the wrong thy servant did thee when thou,
my lord king, hadst left Jerusalem; let there be no grudge in thy royal heart. I, thy
servant, confess this day the wrong I did; that is why I have come, first spokesman
of the other tribes, to meet the king's grace on his way. A portion of v. 18 was left
off. Knox Bible note: `First spokesman of the other tribes'; literally, `first among all
the house of Joseph', but the name Joseph is evidently used here, as in several
other places, to designate the rest of Israel apart from Juda. Benjamin is here
included under `Joseph', although, when the kingdom was divided under Roboam,
it remained united to Juda.
NIRV They went across at the place where people usually cross it. Then they brought the
king's family back over with them. They were ready to do anything he wanted them
to do.
Shimei, the son of Gera, had also gone across the Jordan. When he did, he fell
down flat with his face toward the ground in front of the king. He said to him, "You
are my king and master. Please don't hold me guilty. Please forgive me for the
wrong things I did on the day you left Jerusalem. Please forget all about them. I
know I've sinned. But today I've come down here to welcome you. I'm the first
member of Joseph's whole family to do it."
New Jerusalem Bible With him were a thousand men from Benjamin. Ziba, servant of the House of Saul,
with his fifteen sons and twenty servants, arrived at the Jordan before the king and
worked manfully ferrying the king's family across and doing whatever he required.
While the king was crossing the Jordan, Shimei son of Gera fell at the king's feet
and said to the king, 'I hope my lord does not regard me as guilty of a crime! Forget
about the wrong your servant did on the day my lord the king left Jerusalem. Let my
lord not hold my guilt against me. For your servant is aware of having sinned, and
that is why I have come today -- the first member of the whole House of Joseph to
come down to meet my lord the king.' V. 18 (in the Hebrew) is included for context.
New Simplified Bible They brought David’s family and servants back across the river. They did everything
he wanted them to do. Shimei crossed the Jordan River and bowed down in front
of David. He said: »I beg you not to punish me! Please forget what I did when you
left Jerusalem. Do not even think about it.
»I know I was wrong and have sinned. That is why I wanted to be the first one from
the northern tribes to meet you.«
Revised English Bible They rushed into the Jordan under the king’s eyes and crossed to and fro conveying
his household in order to win his favour. Shimei son of Gera, when he had crossed
the river, threw himself down before the king and said, ‘I beg your majesty not to
remember how disgracefully your servant behaved when you majesty left
Jerusalem; do not hold it against me. I humbly acknowledge that I did wrong, and
today I am the first of all the house of Joseph to come down to meet your majesty.’
A portion of v. 17 is included for context.
Today’s NIV They crossed at the ford to take the king's household over and to do whatever he
wished. When Shimei son of Gera crossed the Jordan, he fell prostrate before the
king and said to him, "May my lord not hold me guilty. Do not remember how your
servant did wrong on the day my lord the king left Jerusalem. May the king put it out
of his mind. For I your servant know that I have sinned, but today I have come here
as the first of the whole house of Joseph to come down and meet my lord the king."
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear There a boat passed to pass over to the king's house. To do good in his eyes,
Shimei the son of Gera fell in front of the king. As he passed the Jordan, he said to
the king, "My lord, never consider my iniquity, and never remember that your
servant deviated the day that my lord the king proceeded from Jerusalem, and set
it into the king's heart. For your servant knows that I sinned. I came here first today
of all the house of Joseph to descend to greet my lord the king."
Bible in Basic English And kept going across the river to take the people of the king's house over, and to
do whatever was desired by the king. And Shimei, the son of Gera, went down on
his face in the dust before the king, when he was about to go over Jordan, And said
to him, Let me not be judged as a sinner in your eyes, O my lord, and do not keep
in mind the wrong I did on the day when my lord the king went out of Jerusalem, or
take it to heart. For your servant is conscious of his sin: and so, as you see, I have
come today, the first of all the sons of Joseph, for the purpose of meeting my lord
the king.
The Expanded Bible The people went across the ·Jordan [Lford] to help ·bring [escort] the king's family
back to Judah and to do whatever the king wanted. As the king was crossing the
river, Shimei son of Gera came to him and ·bowed facedown on the ground
[prostrated himself] in front of the king. He said to the king, "My master, don't hold
me guilty. ·Don't remember [Forget] the wrong ·I [Lyour servant] did when you left
Jerusalem! ·Don't hold it against me [Put it out of your mind]. I know I have sinned.
That is why I am the first person from Joseph's ·family [Lhouse; Cthat is, the first
Israelite] to come down and meet you today, my master and king!"
Ferar-Fenton Bible They crossed in a ferry-boat to carry over the family of the king and behaved well
in his sight. Then Shemai-ben-Ghera fell down before the king, on his crossing the
Jordan, and said to the king, “Do not let Your Majesty impute it as a crime to me,
and do not remember how your servant offended at the time when Your Majesty
came out from Jerusalem ;--let not the king lay it to heart. For your servant knows
that he sinned: consequently I have now come the first of all the House of Judah
[“House of Joseph” of the Old Versions should evidently be read “House of Judah,”
to which Shemai really belonged. Therefore I restore the true reading.-F. F.
opinion.] to descend to meet the king.”
HCSB They forded the Jordan to bring the king's household across and do whatever the
king desired. When Shimei son of Gera crossed the Jordan, he fell down before the
king and said to him, "My lord, don't hold me guilty, and don't remember your
servant's wrongdoing on the day my lord the king left Jerusalem. May the king not
take it to heart. For your servant knows that I have sinned. But look! Today I am the
first one of the entire house of Joseph to come down to meet my lord the king."
NET Bible® They crossed at the ford in order to help the king's household cross and to do
whatever he thought appropriate.
Now after he had crossed the Jordan, Shimei son of Gera threw himself down
before the king. He said to the king, "Don't think badly of me, my lord, and don't
recall the sin of your servant on the day when you, my lord the king, left [Though
this verb in the MT is 3rd person masculine singular, it should probably be read as
2nd person masculine singular. It is one of fifteen places where the Masoretes
placed a dot over each of the letters of the word in question in order to call attention
to their suspicion of the word. Their concern in this case apparently had to do with
the fact that this verb and the two preceding verbs alternate from third person to
second and back again to third. Words marked in this way in Hebrew manuscripts
or printed editions are said to have puncta extrordinaria, or "extraordinary points."]
Jerusalem! Please don't call it to mind! For I, your servant [The Hebrew text has
simply "your servant."], know that I sinned, and I have come today as the first of all
the house of Joseph to come down to meet my lord the king."
NIV, ©2011 They crossed at the ford to take the king's household over and to do whatever he
wished.
When Shimei son of Gera crossed the Jordan, he fell prostrate before the king and
said to him, "May my lord not hold me guilty. Do not remember how your servant did
wrong on the day my lord the king left Jerusalem [S 2Sa 16:6-8]. May the king put
it out of his mind. For I your servant know that I have sinned, but today I have come
here as the first from the tribes of Joseph to come down and meet my lord the
king.".
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Shim'i the son of Gera fell down before the king when he was ready to cross the
Yarden and said to the king, "May my lord not hold me guilty of a crime. Don't
remember the wrong your servant did on the day my lord the king left Yerushalayim.
May the king not take it to heart! For your servant knows that I have sinned.
Therefore, look - I am the first one of all the house of Yosef to come today and go
down to meet my lord the king." A portion of v. 18 was left off.
exeGeses companion Bible And a raft passes over
- passes over the house of the sovereign
to work good in his eyes:
and he passes over Yarden
and Shimi the son of Gera
falls at the face of the sovereign,
and says to the sovereign,
O that my adoni
neither fabricate perversity to me,
nor remember what your servant perverted
the day my adoni the sovereign
went from Yeru Shalem
- that the sovereign set it to his heart:
for your servant knows I sinned:
and behold, I come this day
- the first of all the house of Yoseph
to descend to meet my adoni the sovereign.
Hebrew Names Version A ferry boat went to bring over the king's household, and to do what he thought
good. Shim`i the son of Gera fell down before the king, when he was come over the
Yarden. He said to the king, Don't let my lord impute iniquity to me, neither do you
remember that which your servant did perversely the day that my lord the king went
out of Yerushalayim, that the king should take it to his heart. For your servant does
know that I have sinned: therefore, behold, I am come this day the first of all the
house of Yosef to go down to meet my lord the king.
Judaica Press Complete T. And the barge crossed over to bring the king's household across, and to do what
would be pleasing in his eyes. And Shimei the son of Gera fell down before the king
when he was crossing the Jordan. And he said to the king, "Let not my lord impute
iniquity to me, nor remember that which your servant sinned on the day that my lord
the king went out of Jerusalem, to the degree that the king should take it to his
heart. For your servant knows that I have sinned and I have therefore come this
day as the first of all the House of Joseph to go down towards my lord the king."
Orthodox Jewish Bible And there went over a ferry to carry over the Bais HaMelech, and to do what he
thought good. And Shimei Ben Gera fell down before HaMelech, as he was come
over Yarden; And said unto HaMelech, Let not adoni impute avon (iniquity) unto
me, neither do thou remember that which thy eved did perversely the day that adoni
HaMelech went out of Yerushalayim, that HaMelech should take it to his lev. For
thy eved doth know that I have sinned; therefore, hinei, I am come rishom (first) this
day of all the Bais Yosef to go down to meet adoni HaMelech.
The Scriptures 1998 And they passed over the ford to bring over the sovereignʼs household, and to do
what was good in his eyes. And Shimʽi son of Gĕra fell down before the sovereign
when he had passed over the Yardĕn, and said to the sovereign, “Do not let my
master reckon crookedness to me, neither remember what wrong your servant did
on the day that my master the sovereign left Yerushalayim, that the sovereign
should take it to heart. “For I, your servant, know that I have sinned. And see, I
have come today, first of all the house of Yosĕph, to go down to meet my master
the sovereign.”
Literal, almost word-for-word, renderings:
The Amplified Bible And there went over a ferryboat to bring over the king's household and to do what
he thought good. And Shimei son of Gera fell down before the king as David came
to the Jordan, And said to the king, Let not my lord impute iniquity to me and hold
me guilty, nor remember what your servant did the day my lord went out of
Jerusalem [when Shimei grossly insulted David]; may the king not take it to heart.
For your servant knows that I have sinned; therefore, behold, I am today the first of
all the house of Joseph to come down to meet my lord the king.
Concordant Literal Version And passed over has the ferry-boat to carry over the household of the king, and to
do that which [is] good in his eyes, and Shimei son of Gera has fallen before the
king in his passing over into Jordan, and said unto the king, `Let not my lord impute
to me iniquity; neither do you remember that which your servant did perversely in
the day that my lord the king went out from Jerusalem, --for the king to set [it] unto
his heart;" for your servant has known that I have sinned; and lo, I have come to-day, first of all the house of Joseph, to go down to meet my lord the king.
Context Group Version And there went over a ferry-boat to bring over the king's household, and to do that
which was good in his eyes. And Shimei the son of Gera fell down before the king,
when he came over the Jordan. And he said to the king, Don't let my lord credit
iniquity to me, neither remember that which your slave did perversely the day that
my lord the king went out of Jerusalem, that the king should take it to his heart. For
your slave knows that I have disgraced [ God ]: therefore, look, I have come this day
the first of all the house of Joseph to go down to meet my lord the king.
Darby Translation And a ferry boat passed to and fro to carry over the king's household, and to do
what he thought good. And Shimei the son of Gera fell down before the king as he
was [just] crossing over the Jordan. And he said to the king, Let not my lord impute
iniquity to me, neither do thou remember that which thy servant did perversely the
day that my lord the king went out of Jerusalem, that the king should take it to heart.
For thy servant knows that I have sinned; and behold, I am come the first this day
of all the house of Joseph to go down to meet my lord the king.
Emphasized Bible But the ferry-boat kept crossing, to bring over the household of the king, and to do
what was good in his eyes. And, Shimei, son of Gera, fell down before the king,
when he had passed over the Jordan; and he said unto the king—Let not my lord
impute to me iniquity, neither do thou remember the perverseness of thy servant,
on the day that thou wentest out, my lord O king, from Jerusalem, that the king
should lay it upon his heart. For thy servant doth know, that, I, sinned, —lo!
therefore, I have arrived to-day, as the first of all the house of Joseph, to come
down to meet my lord the king.
English Standard V. – UK And Shimei the son of Gera fell down before the king, as he was about to cross the
Jordan, and said to the king, "Let not my lord hold me guilty [1 Sam. 22:15] or
remember how your servant did wrong [See ch. 16:5-13] on the day my lord the king
left Jerusalem. Do not let the king take it to heart. For your servant knows that I
have sinned. Therefore, behold, I have come this day, the first of all the house of
Joseph [ch. 16:5] to come down to meet my lord the king." A portion of v. 18 was
left off.
Kretzmann’s Commentary And there went over a ferry-boat to carry over the king's household, and to do what
he thought good, to be placed at the disposal of the king. And Shimei, the son of
Gera, fell down before the king, as he was come over Jordan, as soon as he had
crossed by the ford; and said unto the king, let not my lord impute iniquity unto me,
charge up the guilt to him, neither do thou remember that which thy servant did
perversely the day that my lord the king went out of Jerusalem, that the king should
take it to his heart, bear him a grudge on account of it. For thy servant doth know
that I have sinned; therefore, behold, I am come the first this day of all the house
of Joseph, representing all the tribes of Israel outside of Judah, to go down to meet
my lord the king.
NASB Then they kept crossing the ford to bring over the king's household, and to do what
was good in his sight. And Shimei the son of Gera fell down before the king as he
was about to cross the Jordan. So he said to the king, "Let not [1 Sam 22:15; 2
Sam 16:6-8] my lord consider me guilty, nor remember what your servant did wrong
on the day when my lord the king came out from Jerusalem, so that the king would
take [Lit set] it to heart. For your servant knows that I have sinned; therefore
behold, I have come today, the first [2 Sam 16:5] of all the house of Joseph to go
down to meet my lord the king."
New King James Version David's Mercy to Shimei
Shimei the son of Gera fell down before the king when he had crossed the Jordan.
Then he said to the king, "Do not let my lord impute iniquity to me, or remember
what wrong your servant did on the day that my lord the king left Jerusalem, that the
king should take it to heart. For I, your servant, know that I have sinned. Therefore
here I am, the first to come today of all the house of Joseph to go down to meet my
lord the king." The first half of v. 18 was left off, and included with vv. 16–17.
New RSV Shimei son of Gera fell down before the king, as he was about to cross the Jordan,
and said to the king, `May my lord not hold me guilty or remember how your servant
did wrong on the day my lord the king left Jerusalem; may the king not bear it in
mind. For your servant knows that I have sinned; therefore, see, I have come this
day, the first of all the house of Joseph to come down to meet my lord the king.'
The first half of v. 18 was left off, and included with vv. 16–17.
Webster’s Bible Translation And there went over a ferry-boat to carry over the king's household, and to do what
he thought good. And Shimei the son of Gera fell down before the king, as he came
over Jordan; And said to the king, Let not my lord impute iniquity to me, neither do
thou remember that which thy servant did perversely the day that my lord the king
went out of Jerusalem, that the king should take it to his heart. For thy servant doth
know that I have sinned: therefore behold, I have come the first this day of all the
house of Joseph to go down to meet my lord the king.
Young’s Updated LT And passed over has the ferry-boat to carry over the household of the king, and to
do that which is good in his eyes, and Shimei son of Gera has fallen before the king
in his passing over into Jordan, and says unto the king, “Let not my lord impute to
me iniquity; neither do you remember that which your servant did perversely in the
day that my lord the king went out from Jerusalem, —for the king to set it unto his
heart; for your servant has known that I have sinned; and lo, I have come to-day,
first of all the house of Joseph, to go down to meet my lord the king.”
The gist of this verse: While David’s household is being brought over the Jordan, Shimei bows before
David and confesses his sin.
2Samuel 19:18a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʿâbar (עָבַר) [pronounced
ģawb-VAHR]
|
to pass over, to pass through, to
pass on, to pass, to go over
[beyond], to cross, to cross over;
to go away, to depart; to violate
[a law]
|
3rd person feminine
singular, Qal imperfect
|
Strong’s #5674
BDB #716
|
ʿăbârâh (עֲבָרָה)
[pronounced ģub-aw-RAW]
|
ford [shallow portion] [of a river];
ferry boat or raft [for crossing a
river]
|
feminine singular noun
with the definite article
|
Strong’s #5679
BDB #720
|
Whedon: The original word (עברה) means some instrument used for conveying persons across the river, but
the manner of its construction and the method of using it are uncertain.
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
ʿâbar (עָבַר) [pronounced
ģawb-VAHR]
|
to cause [make] to pass over, to
cause [allow] to pass through, to
bring [over, to]; to transmit, to
send over; to pass by sin, to
cause to pass away, to cause to
take away; to remit, to forgive
|
Hiphil infinitive construct
|
Strong’s #5674
BDB #716
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
bayith (בַּיִת) [pronounced
BAH-yith]
|
house, residence; household,
habitation as well as inward
|
masculine singular
construct
|
Strong's #1004
BDB #108
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Translation: The ferry to bring the house of the king crossed over... First of all, the word translated ferry is
ʿăbârâh (עֲבָרָה) [pronounced ģub-aw-RAW], and it means ford [shallow portion] [of a river]; ferry boat or raft [for
crossing a river]. Strong’s #5679 BDB #720. Insofar as I know, this word is only found here.
Given that it is
a feminine singular and the verb is a feminine singular, that would certainly suggest that this is a boat of some sort
and not the shallow portion of the river. There are actually several different theories
as to what we are speaking
of, but I am going to simply stick with the concept of a ferry.
If this is true, then this is the only place where a boat is known to carry people across a river in the Old Testament.
There does not appear to be a word for bridge or an instance of building a bridge in the Old Testament. However,
based upon Egyptian monuments, the concept of ferry-boats was known in the ancient world,
in this time period.
Now, the exact nature of this ferry is completely unknown. However, this process of getting everyone across the
Jordan appears to take a long time. Therefore, some sort of flat-bottomed boat is probably used here.
The Expositor’s Bible Commentary: A ferry-boat to convey the household over the river, and whatever
else might be required to make the passage comfortable, these men of Judah provided. Some have
blamed the king for accepting these attentions from Judah, instead of inviting the attendance of all the
tribes. But surely, as the king had to pass the Jordan, and found the means of transit provided for him,
he was right to accept what was offered. Nevertheless, this act of Judah and its acceptance by David
gave serious offence, as we shall presently see, to the other tribes.
No information is given about how this ferry got here. My guess is, it was used up and down the Jordan River and
was maintained by nation Israel. Or it might be privately maintained and contracted out from time to time.
Josephus suggests
that this is a bridge which is built, which strikes me as very time-consuming if it is any good;
and very dangerous if it is put together quickly.
It appears that the people of Judah arranged for a ferry to bring the king across the Jordan River. Although Ziba
and Shimei are both mentioned, that does not mean that either one had anything to do with this ferry. What is
likely the case is, all 3 arrived at about the same time.
This suggests that David’s interaction with Shimei here and later with Barzillai was somewhat overlapping.
However, these are presented as 3 separate and distinct meetings (with Shimei, with Mephibosheth, and with
Barzillai). They appear to be in this particular order to run parallel to similar meetings that David had when leaving
Jerusalem. So there are some parallels, which we will see a little bit later in this chapter; but these meetings in
this chapter did not occur in this order nor do they appear to be discreet events.
Although David left 10 of his mistresses behind, he took his wives with him. So, the house of David includes many
wives, children and personal servants, all of whom traveled with him when he left Jerusalem. In fact, this in itself
would have been a fairly large group.
One possible explanation for what is going on is, this ferry is going back and forth across the Jordan River. It
brings the household of David across on several trips, and on a return trip, Shimei comes across (and possibly
Ziba). During much of this time, David is conversing with Barzillai. Shimei will bow before David; most or all of
the 1000 men with him will remain on the west side of the Jordan, but they can see what is going on.
2Samuel 19:18b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
ʿâsâh (עָשָֹה) [pronounced
ģaw-SAWH]
|
to do, to make, to construct, to
fashion, to form, to prepare, to
manufacture
|
Qal infinitive construct
|
Strong's #6213
BDB #793
|
ţôwb (טוֹב) [pronounced
tohbv]
|
pleasant, pleasing, agreeable,
good, better; approved
|
masculine feminine
singular adjective which
can act like a
substantive; with the
definite article
|
Strong’s #2896
BDB #373
|
As a noun, this can mean the good thing, that which is good [pleasing, approved, kind, upright, right]; goodness,
uprightness, kindness, right; that which is fair [beautiful].
|
be (בְּ) [pronounced beh]
|
in, into, at, by, near, on, with,
before, against, by means of,
among, within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
ʿêynayim (עֵינַיִם)
[pronounced ģay-nah-YIM]
|
eyes, two eyes, literal eye(s),
spiritual eyes; face, appearance,
form; surface
|
feminine dual noun with
the 3rd person masculine
singular suffix
|
Strong’s #5869
(and #5871)
BDB #744
|
This phrase is literally in his eyes, but it can be translated in his opinion, in his estimation, in his sight, to his way
of thinking, as he sees [it].
|
Translation: ...and [was made available] to do [what is] right in his eyes. This ferry was made available to the king
to do whatever he chose to do. The king makes all of the choices of how he will travel and go from point A to point
B. The ferry was brought to him, essentially with the message, “If you want to use this, then go ahead.”
Given Barzillai’s considerable wealth and influence, he may have actually set all of this up. It is also possible that
the elders of Judah arranged the ferry. We are not privy to that aspect of David’s return. However, the king is
in charge of how the ferry is to be utilized.
2Samuel 19:18c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
Shimeʿîy (שִמְעִי)
[pronounced shime-ĢEE]
|
hear me and is transliterated
Shimei
|
masculine singular
proper noun
|
Strong’s #8096
BDB #1035
|
bên (בֵּן) [pronounced
bane]
|
son, descendant
|
masculine singular
construct
|
Strong’s #1121
BDB #119
|
Gêrâʾ (גֵּרָא) [pronounced
gay-RAW]
|
a grain; transliterated Gera
|
masculine singular,
proper noun
|
Strong’s #1617
BDB #173
|
nâphal (נָפַל)
[pronounced naw-FAHL]
|
to fall, to lie, to die a violent
death, to be brought down, to
settle, to sleep deeply; to desert
|
3rd person masculine
singular, Qal perfect
|
Strong's #5307
BDB #656
|
This word can have somewhat of a double meaning, and I believe that is why it is used here. He can fall down
in obeisance to David; but he can be struck down in death by any of David’s servants.
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
pânîym (פָּנִים)
[pronounced paw-NEEM]
|
face, faces, countenance;
presence
|
masculine plural
construct (plural acts like
English singular)
|
Strong’s #6440
BDB #815
|
Together, they mean upon the face of, before, before the face of, in the presence of, in the sight of, in front of.
When used with God, it can take on the more figurative meaning in the judgment of. This can also mean
forwards; the front part [or, the edge of a sword]. Lepânîym (םי.נָפל) can take on a temporal sense as well:
before, of old, formerly, in the past, in past times.
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
be (בְּ) [pronounced beh]
|
in, into, at, by, near, on, with,
before, against, by means of,
among, within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
ʿâbar (עָבַר) [pronounced
ģawb-VAHR]
|
to pass over, to pass through, to
pass on, to pass, to go over
[beyond], to cross, to cross over;
to go away, to depart; to violate
[a law]
|
Qal infinitive construct
with the 3rd person
masculine singular suffix
|
Strong’s #5674
BDB #716
|
The infinitive construct, when combined with the bêyth preposition, can often take on a temporal meaning and
may be rendered when [such and such happens]. It can serve as a temporal marker that denotes an event
which occurs simultaneously with the action of the main verb.
|
be (בְּ) [pronounced beh]
|
in, into, at, by, near, on, with,
before, against, by means of,
among, within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
Yâredên (יָרְדֵן)
[pronounced yare-DAYN]
|
descender; flowing downward;
the watering place; transliterated
Jordan
|
proper noun with the
definite article
|
Strong’s #3383
BDB #434
|
Translation: Then Shimei ben Gera fell down before the king when he crossed over the Jordan. The text of v. 17
sounds as if Shimei crosses over to the east side of the Jordan to greet David while his family is crossing over.
So, if on the east side of the Jordan, then we are to understand that this occurs at the time that preparations are
being made for David to cross over. Likely, David’s family is crossing over when Shimei shows up.
As discussed previously, several of these meetings appear to be overlapping. There is reason to believe that
Shimei’s meeting with David occurs during the time that David and Barzillai are speaking. Mephibosheth will not
be able to speak with the king until they are in Jerusalem. At first, these meetings seem to be spoken of randomly;
but they will parallel the meetings which David took when leaving Jerusalem.
In any case, Shimei falls down before the king, putting himself at the mercy of the king. Remember, he has 1000
men with him, but he grovels before David. I picture this as occurring east of the Jordan, but Shimei’s men are
west of the Jordan (with many other men from Judah and Israel). David, as king, has a vast intelligence network,
and it is possible that he is informed of Shimei coming with 1000 men; and it is possible that Shimei tells David
this.
Bible.org comments: Shimei is no stranger to us or to David. He is the descendant of Saul who
harassed David and those with him when they fled from Jerusalem (2 Samuel 16:5ff.). He hurled
rocks, dirt, accusations, and insults at David. Abishai had wanted to shut this man's mouth
permanently then, but David refused, assuming God was, in some way, rebuking him through this
loudmouth. Now, on his return, David must pass through Bahurim, Shimei's home town. Shimei knows
he is in serious trouble. David is once again the King of Israel, and he may reasonably view Shimei
as a traitor who needs to be removed.
In a previous chapter, Shimei came off like a total jerk when he insulted David when David was leaving Judah.
And King David came to Bahurim. And, behold, a man was coming out from there, of the family of the house of
Saul; and his name was Shimei, the son of Gera. He came out, and he came cursing. And he stoned David with
stones and all the servants of King David, and all the people, and all the mighty men on his right and on his left.
And Shimei said this in his cursing, Go out! Go out, O man of blood, O worthless man! Jehovah has turned back
on you all the blood of the house of Saul, in whose place you have reigned. And Jehovah shall give the kingdom
into the hand of your son Absalom. And, behold, you are taken in your mischief, for you are a man of blood. And
Abishai the son of Zeruiah said to the king, Why does this dead dog curse my lord the king? Please let me pass
over, and I will take off his head. And the king said, What have I to do with you, sons of Zeruiah? For let him
curse, even because Jehovah has said to him, Curse David. And who shall say, Why have you done so? And
David said to Abishai, and to all his servants, Behold, my son who came out of my loins is seeking my life, and
surely now also the Benjamite. Leave him alone, and let him curse, for Jehovah has spoken to him. It may be
Jehovah will look on my affliction, and Jehovah will return good to me for his cursing this day. And David went
with his men in the highway, and Shimei was going along at the side of the hill across from him. As he went, he
cursed, and stoned with stones across from him, and dusted with dust. (2Sam. 16:5–13; Green’s literal translation)
As we studied at the time, David showed amazing restraint when faced with Shimei’s insults. Given his situation,
how many men would have killed Shimei simply for spite, and to take life out on him? All David has to do is give
the word, and he could have watched Shimei die right then and there. Yet David did not.
Despite Shimei being a total ass previously, here, one has to admit, that he is willing to face David, and possibly
to face being executed on the spot. David’s army is with him, and they were willing before to behead Shimei the
loudmouth. David may be willing to stop and enjoy such a spectacle, particularly if he is the sort of man that
Shimei portrayed him to be. Before David could have seen Shimei executed for spite; and few would have
questioned him, as most observed what Shimei said and did.
2Samuel 19:19a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
ʾal (אַל) [pronounced al]
|
no, not; nothing; none; neither,
nor; do not, let not [with a verb];
let there not be [with an
understood verb];
|
adverb of negation;
conjunction of
prohibiting, dehorting,
deprecating, desire that
something not be done
|
Strong’s #408
BDB #39
|
châshab (חָשַב)
[pronounced khaw-SHAHBV]
|
to think, to mediate, regard, to
account, to count, to determine,
to calculate, to impute, to reckon
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #2803
BDB #362
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 1st
person singular suffix
|
No Strong’s #
BDB #510
|
ʾădônây (אֲדֹנָי)
[pronounced uh-doh-NAY]
|
Lord (s), Master (s), my Lord (s),
Sovereign; my lord [master]; can
refer to the Trinity or to an
intensification of the noun;
transliterated Adonai, adonai
|
masculine plural noun
with the 1st person
singular suffix
|
Strong’s #113 &
#136 BDB #10
|
There are actually 3 forms of this word: ʾădônây (אֲדֹנָי) [pronounced uh-doh-NAY]; ʾădônay (אֲדֹנַי) [pronounced
uh-doh-NAY]; and ʾădônîy (אֲדֹנִי) [pronounced uh-doh-NEE].
|
This is a form of Strong’s #113, where there are three explanations given for the yodh ending: (1) this is a
shortened form of the plural ending, usually written -îym (נִים) [pronounced eem], an older form of the pluralis
excellentiæ (the plural of excellence), where God’s sovereignty and lordship are emphasized by the use of the
plural; (2) this is the actual, but ancient, plural of the noun, which refers to the Trinity; or (3) this is the addition
of the 1st person singular suffix, hence, my Lord (the long vowel point at the end would distinguish this from my
lords).
|
ʿâvôwn (עָווֹן) [pronounced
ģaw-VOHN]
|
iniquity, crime, offense,
transgression, depraved action,
guilt, punishment from
wrongdoing
|
masculine singular noun
|
Strong’s #5771
BDB #730
|
Translation: He said to the king, “Do not impute iniquity [or, an offense] to me, my adonai... This is interesting,
because I would have expected some please thrown in here; or some jussives; but Shimei simply asks for some
mercy from the king. He has done wrong and he will admit to that. Shimei is not saying that there is some
obscure thing out there that David might hold against him. He is asking David not to find him guilty; which is
something that he deserves.
2Samuel 19:19b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʾal (אַל) [pronounced al]
|
no, not; nothing; none; neither,
nor; do not, let not [with a verb];
let there not be [with an
understood verb];
|
adverb of negation;
conjunction of
prohibiting, dehorting,
deprecating, desire that
something not be done
|
Strong’s #408
BDB #39
|
zâkar (זָכַר) [pronounced
zaw-KAHR]
|
to remember, to recall, to call to
mind
|
3rd person masculine
singular, Qal imperfect,
2nd person masculine
singular suffix
|
Strong’s #2142
BDB #269
|
ʾêth (אֶח) [pronounced
ayth]
|
Indicates next word is the object
of the verb; sometimes
translated to
|
untranslated mark of a
direct object
|
Strong's #853
BDB #84
|
ʾăsher (אֲֹשֶר)
[pronounced uh-SHER]
|
that, which, when, who, whom
|
relative pronoun
|
Strong's #834
BDB #81
|
Together, they mean how, that which, what, whatever; whom, whomever.
|
ʿâvâh (עָוָה) [pronounced
ģaw-VAW]
|
to do wrong; to commit iniquity
|
3rd person masculine
singular, Hiphil perfect
|
Strong’s #5753
BDB #731
|
ʿebed (עֶבֶד) [pronounced
ĢEB-ved]
|
slave, servant; underling;
subject; this can mean military
men, soldiers in the plural
|
masculine singular noun
with the 2nd person
masculine singular suffix
|
Strong’s #5650
BDB #713
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
yôwm (יוֹם) [pronounced
yohm]
|
day; time; today (with a definite
article)
|
masculine singular noun
with the definite article
|
Strong’s #3117
BDB #398
|
ʾăsher (אֲֹשֶר)
[pronounced uh-SHER]
|
that, which, when, who, whom
|
relative pronoun
|
Strong's #834
BDB #81
|
yâtsâʾ (יָצָא) [pronounced
yaw-TZAWH]
|
to go [come] out, to go [come]
forth; to rise; to flow, to gush up
[out]
|
3rd person masculine
singular, Qal perfect
|
Strong's #3318
BDB #422
|
From the NET Bible: Though this verb in the MT is 3rd person masculine singular, it should probably be read
as 2nd person masculine singular. It is one of fifteen places where the Masoretes placed a dot over each of the
letters of the word in question in order to call attention to their suspicion of the word. Their concern in this case
apparently had to do with the fact that this verb and the two preceding verbs alternate from third person to
second and back again to third. Words marked in this way in Hebrew manuscripts or printed editions are said
to have puncta extrordinaria, or "extraordinary points."
|
I must admit to being confused here, as David is being referred to in the 3rd person; therefore, a 3rd person verb
is not out of place.
|
ʾădônây (אֲדֹנָי)
[pronounced uh-doh-NAY]
|
Lord (s), Master (s), my Lord (s),
Sovereign; my lord [master]; can
refer to the Trinity or to an
intensification of the noun;
transliterated Adonai, adonai
|
masculine plural noun
with the 1st person
singular suffix
|
Strong’s #113 &
#136 BDB #10
|
There are actually 3 forms of this word: ʾădônây (אֲדֹנָי) [pronounced uh-doh-NAY]; ʾădônay (אֲדֹנַי) [pronounced
uh-doh-NAY]; and ʾădônîy (אֲדֹנִי) [pronounced uh-doh-NEE].
|
This is a form of Strong’s #113, where there are three explanations given for the yodh ending: (1) this is a
shortened form of the plural ending, usually written -îym (נִים) [pronounced eem], an older form of the pluralis
excellentiæ (the plural of excellence), where God’s sovereignty and lordship are emphasized by the use of the
plural; (2) this is the actual, but ancient, plural of the noun, which refers to the Trinity; or (3) this is the addition
of the 1st person singular suffix, hence, my Lord (the long vowel point at the end would distinguish this from my
lords).
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
min (מִן) [pronounced
mihn]
|
from, away from, out from, out of
from, off, on account of, since,
above, than, so that not, beyond,
more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
Yerûwshâlayim (יְרוּשָלַיִם)
[pronounced yʾroo-shaw-LAH-yim]
|
possibly means founded upon
peace or city of the Jebusites (or
both); it is transliterated
Jerusalem
|
proper singular noun,
location
|
Strong’s #3389
BDB #436
|
Translation: ...and [please] do not remember what your servant did on the day which my adonai the king went
out from Jerusalem;... He asks that David not remember what he did; to lay this aside. And again, Shimei fills
up his request with my lord, the king. He is showing that he recognizes David’s authority.
No doubt that David is fully aware of his own sins—which sins he has confessed before God (Psalm 51)—and
which sins, God has forgiven him.
2Samuel 19:19c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
|
No Strong’s #
BDB #510
|
sîym (שִׂים) [pronounced
seem]; also spelled
sûwm (שׂוּם) [pronounced
soom]
|
to put, to place, to set; to make;
to appoint
|
Qal infinitive construct
|
Strong's #7760
BDB #962
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
lêb (לֵב) [pronounced
laybv]
|
heart, inner man, mind, will,
thinking; midst
|
masculine singular noun
with the 3rd person
masculine singular suffix
|
Strong's #3820
BDB #524
|
Translation:...[and please do not] think about this [lit., let the king set (it) on his heart];... It would be so easy for
David to start thinking about all the Shimei said, and then command, “Take off this man’s head, Joab.” Shimei
knows this and he asks that David not think about what he did.
2Samuel 19:20a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
yâdaʿ (יָדַע) [pronounced
yaw-DAHĢ]
|
to know, to perceive, to acquire
knowledge, to become
acquainted with, to know by
experience, to have a knowledge
of something; to see; to learn; to
recognize [admit, acknowledge,
confess]
|
3rd person masculine
singular, Qal perfect
|
Strong’s #3045
BDB #393
|
ʿebed (עֶבֶד) [pronounced
ĢEB-ved]
|
slave, servant; underling;
subject; this can mean military
men, soldiers in the plural
|
masculine singular noun
with the 2nd person
masculine singular suffix
|
Strong’s #5650
BDB #713
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
ʾânîy (אָנִי) [pronounced
aw-NEE]
|
I, me; in answer to a question, it
means I am, it is I
|
1st person singular,
personal pronoun
|
Strong’s #589
BDB #58
|
châţâʾ (חָטָא)
[pronounced khaw-TAW]
|
to sin, to miss, to miss the mark,
to violate the law, to err; to do
wrong, to commit a
transgression
|
1st person singular, Qal
perfect
|
Strong’s #2398
BDB #306
|
Translation: ...for your servant knows that I [even I] sinned [against you]. Shimei says, he knows what he did;
he knows that he screwed up. He knows that he did wrong. Shimei does not try to justify what he did or give any
kind of a back story. “You know what I did; it was wrong—I know I did wrong. Please don’t think about it.”
Bible.org comments: Shimei comes, apparently convicted of his folly and sin and eager to demonstrate
his repentance to David as he seeks forgiveness. He brings 1,000 Benjamites with him, who also
express their submission to David as their king. Shimei does not beat around the bush. He confesses
his sin and folly and pleads for David's forgiveness.
L. M. Grant: Shimei, who had cursed David when he was in deep distress, comes to meet him with
a totally different attitude. Of course, he was afraid that he might suffer some just consequences of
his wickedness now that David had regained his throne. He falls down before the king and confesses
his wrong in the way he had insulted him, asking him not to impute this iniquity to him or remember
against him the wrong he had done. He says he knows that he had sinned, therefore he is the first of
all the house of Joseph to come down to meet the king.
Part of what is good about Shimei’s asking for forgiveness is, he does not excuse himself. He does not hedge;
he does not use the phrase, “I am sorry if what I said offended you or anyone.” He does not qualify his sin, or
suggest that part of the problem is in the way that David took it.
We live in a society where it is
no longer acceptable to judge
actions (like abortion or
homosexual acts), but it is
completely acceptable to judge
someone for what they think
and believe and say. Commit 5
homosexual acts in a week with
5 random men, and there is no
judgment—even if this spreads
the AIDS virus. Speak the
name of Jesus or admit that you
believe there is a heaven and
hell, and suddenly, you are a
hate monger.
Today, if you are liberal, there is the attempt to allow you to
live in a judgement-free society. No matter what you do, it is
okay. No one is judging you for any of it. So, if you live where
there is no societal judgment of your actions, then it is far
more difficult to apologize for them.
On the other hand, conservatives, in this society, are
constantly judged. If they don’t believe in evolution or man-caused global warming, they are anti-science; if they think that
too much money is already be spent on education, then they
are anti-education; if they believe that gay marriage is
unnatural, they hate gay people and hate equality.
Associated with this are constant calls for this or that
conservative to apologize. We live in a society where it is no
longer acceptable to judge actions (like abortion or
homosexual acts), but it is completely acceptable to judge
someone for what they think and believe and say. Commit 5
homosexual acts in a week with 5 random men, and there is
no judgment—even if this spreads the AIDS virus. Speak the
name of Jesus or admit that you believe there is a heaven and
hell, and suddenly, you are a hate monger.
Shimei’s confession: He said, “Do not impute iniquity to me,
my lord and please do not remember the things which your servant said and did when you were leaving Jerusalem.
Please do not dwell on these things. I know what I did was very wrong.” Shimei’s apology is refreshing simply
because it is so clean and unequivocal. We do not know what is in Shimei’s heart, and David will warn his son
Solomon about Shimei. However, when this is all said and done, David will give him a complete pardon. Shimei
approaches David with the right words and the correct attitude.
One wonders if Solomon, as a boy observed this, and later wrote: If the anger of the ruler rises against you, do
not leave your place, for calmness will lay great offenses to rest. (Eccles. 10:4; ESV)
David concerning his own sin, wrote: Blessed is the man against whom the LORD counts no iniquity, and in whose
spirit there is no deceit. (Psalm 32:2; ESV) Similarly, we read in Isa. 43:25: I, even I, am He who blots out your
transgressions for My Own sake; and I will not remember your sins. (WEB; capitalized) Or Jer. 31:34 They will
all know Me, from the least of them even to the greatest of them, declares Jehovah. For I will forgive their iniquity,
and I will remember their sins no more.
2Samuel 19:20b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
hinnêh (הִנֵּה)
[pronounced hin-NAY]
|
lo, behold, or more freely,
observe, look here, look, listen,
note, take note; pay attention,
get this, check this out
|
interjection,
demonstrative particle
|
Strong’s #2009
(and #518, 2006)
BDB #243
|
bôwʾ (בּוֹא) [pronounced
boh]
|
to come in, to come, to go in, to
go, to enter, to advance
|
1st person singular, Qal
perfect
|
Strong’s #935
BDB #97
|
yôwm (יוֹם) [pronounced
yohm]
|
day; time; today (with a definite
article)
|
masculine singular noun
with the definite article
|
Strong’s #3117
BDB #398
|
Translation: Behold, I have come today... Essentially, he is saying, “Look, I was wrong, but here I am, right in
front of you, facing you like a man, ready to die if that is what you order to happen. I have 1000 men here, and
they are watching me grovel before you.”
Application: We have no idea today how to do an apology. What has happened many times is, a person on
television will say something which is quite egregious, but they will do their apologies online. At this point in time,
the online readers are not even a tenth of the audience of any show. If you said something wrong on television,
then you admit to it on television.
For this reason, I don’t believe that Shimei brought these 1000 men to be a threat, but so that David sees that
Shimei grovels before David—not just in front of David’s army, but in front of those who know Shimei and live in
his city with him. He had an excrement sandwich to eat in front of everyone, and he did.
2Samuel 19:20d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
rîʾshôwn (רִאשוֹן)
[pronounced ree-SHOWN]
|
first [in time, in degree, chief,
former [in time], ancestors,
former things; foremost;
beginning; as an adverb:
formerly, at first, first
|
masculine singular
adjective; also used as
an adverb
|
Strong’s #7223
BDB #911
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
|
No Strong’s #
BDB #510
|
kôl (כֹּל) [pronounced
kohl]
|
every, each, all of, all; any of,
any
|
masculine singular
construct not followed by
a definite article
|
Strong’s #3605
BDB #481
|
bayith (בַּיִת) [pronounced
BAH-yith]
|
house, residence; household,
habitation as well as inward
|
masculine singular
construct
|
Strong's #1004
BDB #108
|
Yôwçêph (יוֹסֵף)
[pronounced yoh-SAYF]
|
he adds, he increases;
transliterated Joseph
|
proper masculine noun
|
Strong’s #3130
BDB #415
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
|
No Strong’s #
BDB #510
|
yârad (יָרַד) [pronounced
yaw-RAHD]
|
to descend, to come down, to go
down
|
Qal infinitive construct
|
Strong’s #3381
BDB #432
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
|
No Strong’s #
BDB #510
|
qârâʾ (קָרָא) [pronounced
kaw-RAW]
|
to encounter, to befall, to meet;
to assemble [for the purpose of
encountering God or exegeting
His Word]; to come, to assemble
|
Qal infinitive construct
|
Strong’s #7122 &
#7125 BDB #896
|
ʾădônây (אֲדֹנָי)
[pronounced uh-doh-NAY]
|
Lord (s), Master (s), my Lord (s),
Sovereign; my lord [master]; can
refer to the Trinity or to an
intensification of the noun;
transliterated Adonai, adonai
|
masculine plural noun
with the 1st person
singular suffix
|
Strong’s #113 &
#136 BDB #10
|
There are actually 3 forms of this word: ʾădônây (אֲדֹנָי) [pronounced uh-doh-NAY]; ʾădônay (אֲדֹנַי) [pronounced
uh-doh-NAY]; and ʾădônîy (אֲדֹנִי) [pronounced uh-doh-NEE].
|
This is a form of Strong’s #113, where there are three explanations given for the yodh ending: (1) this is a
shortened form of the plural ending, usually written -îym (נִים) [pronounced eem], an older form of the pluralis
excellentiæ (the plural of excellence), where God’s sovereignty and lordship are emphasized by the use of the
plural; (2) this is the actual, but ancient, plural of the noun, which refers to the Trinity; or (3) this is the addition
of the 1st person singular suffix, hence, my Lord (the long vowel point at the end would distinguish this from my
lords).
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Translation: ...—first of all the house of Joseph—to come to meet my adonai the king.” Joseph had two children:
Ephraim and Manasseh. This suggests that, even though Shimei lives in Benjamin, that he is from one of those
two tribes. Or, in the alternative, Ephraim and Manasseh are seen as the ruling and representative tribes of the
northern tribes of Israel.
The Expositor’s Bible Commentary: The next incident at Gilgal was the cringing entreaty of Shimei,
the Benjamite, to be pardoned the insult which he had offered the king when he left Jerusalem. The
conduct of Shimei had been such an outrage on all decency that we wonder how he could have dared
to present himself at all before David, even though, as a sort of screen, he was accompanied by a
thousand Benjamites. His prostration of himself on the ground before David, his confession of his sin
and abject deprecation of the king's anger, are not fitted to raise him in our estimation; they were the
fruits of a base nature that can insult the fallen, but lick the dust off the feet of men in power. It does
not sound as if the Expositor’s Bible Commentary cares much for Shimei’s act of apology here.
However, they then add: It was not till David had made it known that his policy was to be one of
clemency that Shimei took this course; and even then he must have a thousand Benjamites at his
back before he could trust himself to his mercy. Abishai, Joab's brother, would have had him slain;
but his proposal was rejected by David with warmth and even indignation. He knew that his restoration
was an accomplished fact, and he would not spoil a policy of forgiveness by shedding the blood of this
wicked man.
The Geneva Bible: By Joseph he means Ephraim, Manasseh and Benjamin (of which he was)
because those three were under one standard, ( Numbers 2:18 ).
Barnes suggests
that the house
of Joseph (or, simply Joseph) stands for the 10 northern tribes, which makes the most sense (see
Zech. 10:6, where the house of Judah and the house of Joseph are both mentioned; see also
1Kings 11:28 1Chron. 5:2).
In any case, Shimei’s prompt attention to this matter works in his favor. He certainly faces a possible execution
right on the spot; but if David is to pardon him at any time, it would be here in public, at his victorious return.
Why is this passage in the Bible? Shimei comes to David, and asks for mercy. He does not deserve it. A lesser
man might have killed Shimei on the spot, remarking, “How do you like me now, Shimei?” This is how we come
to Jesus. We are completely undeserving. We ask Jesus not to impute our iniquity to us; not to judge us guilty,
because we know that we have sinned. We ask Jesus not to think about this; to lay aside His perfect memory of
what we have done wrong.
——————————
And so answers Abishai ben Zeruiah, and so
he says, “Below this will not be executed
Shimei? For he cursed anointed of
Yehowah.”
|
2Samuel
19:21
|
Abishai ben Zeruiah answered and said, “Will
Shimei not be executed, based upon this—that
he cursed the anointed one of Yehowah?”
|
Abishai, the son of David’s sister Zeruiah, answered him and said, “Should Shimei not be executed for
cursing the anointed one of Jehovah?”
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate But Abisai the son of Sarvia answering, said: Shall Semei for these words not be put
to death, because he cursed the Lord's anointed?
Masoretic Text (Hebrew) And so answers Abishai ben Zeruiah, and so he says, “Below this will not be
executed Shimei? For he cursed anointed of Yehowah.”
Peshitta (Syriac) But Abishai the son of Zoriah answered and said, Shall not Shimei be put to death
for this, because he cursed the LORDS anointed?
Septuagint (Greek) But Abishai the son of Zeruiah answered and said, Shall not Shimei be put to death
for this, because he cursed the Lord's anointed?
Significant differences: The word words appears to be added to the Latin.
Thought-for-thought translations; paraphrases:
Common English Bible Zeruiah's son Abishai responded, "Shouldn't Shimei be put to death for that-for
cursing the Lord's anointed?"
Contemporary English V. But Abishai shouted, "You should be killed for cursing the LORD's chosen king!"
Easy English Then Abishai, the son of Zeruiah, said, `Shimei should die because he insulted the
king. The *Lord *anointed David as king.'
Easy-to-Read Version But Abishai son of Zeruiah said, “We must kill Shimei because he asked for bad
things to happen to the Lord’s chosen king.”
Good News Bible (TEV) Abishai son of Zeruiah spoke up: "Shimei should be put to death because he cursed
the one whom the LORD chose as king."
The Message Abishai son of Zeruiah interrupted, "Enough of this! Shouldn't we kill him outright?
Why, he cursed GOD's anointed!"
New Century Version But Abishai son of Zeruiah said, "Shimei should die because he cursed you, the
Lord's appointed king!"
New Life Bible But Zeruiah's son Abishai answered, "Should not Shimei be put to death for this?
He spoke against the Lord's chosen one."
New Living Translation Then Abishai son of Zeruiah said, "Shimei should die, for he cursed the Lord's
anointed king!"
The Voice Abishai, Zeruiah's son, remembered Shimei well.
Abishai: My lord, shouldn't Shimei be executed for cursing the Eternal's anointed
king with such contempt?
Partially literal and partially paraphrased translations:
American English Bible But AbiShai (the son of ZeruJah) asked: 'Shouldn't ShiMei be put to death for
cursing the anointed of Jehovah?'
Beck’s American Translation Abishai son of Zeruiah interjected, “Is not Shimei to be put to death for this, because
he cursed the Lord’s anointed?”
Christian Community Bible Abishai the son of Zeruiah answered, “Shall not Shimei be put to death for having
cursed Yahweh’s anointed?”
New Advent (Knox) Bible At this, Abisai son of Sarvia would have Semei put to death, for the curses he
uttered against an anointed king.
New American Bible (2011) But Abishai, son of Zeruiah, countered: "Shimei must be put to death for this. He
cursed the anointed of the LORD."
NIRV Then Abishai, the son of Zeruiah, said, "Shouldn't Shimei be put to death for what
he did? He called down curses on you. And you are the Lord's anointed king."
New Jerusalem Bible At this, Abishai son of Zeruiah spoke up and said, 'Does Shimei not deserve death
for having cursed Yahweh's anointed?'
New Simplified Bible But Abishai shouted: »You should be killed for cursing Jehovah’s chosen king!«
Revised English Bible Abishai son of Zeruiah objected. ‘Ought not Shimei to be put to death’,he said,
‘because he cursed the Lord’s anointed prince?’
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear But Abishai the son of Zeruiah answered and said, "Does not Shimei die for this, for
cursing Yahweh's anointed (messiah)?"
Bible in Basic English But Abishai, the son of Zeruiah, said, Is not death the right fate for Shimei, because
he has been cursing the one marked by the holy oil?
The Expanded Bible But Abishai son of Zeruiah said, "·Shimei should die [LShould not Shimei die.?]
because he cursed you, the Lord's ·appointed king [anointed; 16:5-14]!"
Ferar-Fenton Bible But Abishai the son of Zeruiah interrupted and asked, Shall not Shemai be put to
death for that? for he cursed the Consecrated of the Ever-living.'
HCSB Abishai son of Zeruiah asked, "Shouldn't Shimei be put to death for this, because
he ridiculed the LORD's anointed?"
NET Bible® Abishai son of Zeruiah replied, "For this should not Shimei be put to death? After
all, he cursed the Lord's anointed!"
NIV, ©2011 Then Abishai [S 1Sa 26:6] son of Zeruiah said, "Shouldn't Shimei be put to death
for this? He cursed [S Ex 22:28] the Lord's anointed [S 1Sa 12:3; S 26:9]."
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Avishai the son of Tz'ruyah answered, "Shouldn't Shim'i be put to death for this?
After all, he cursed ADONAI's anointed ruler!"
exeGeses companion Bible And Abi Shai the son of Seruyah answers and says,
Was not Shimi deathified for this
- because he abased the anointed of Yah Veh?
Hebrew Names Version But Avishai the son of Tzeru'yah answered, Shall Shim`i not be put to death for this,
because he cursed the LORD's anointed?
JPS (Tanakh—1985) thereupon Abishai son of Zeruiah spoke up, “Shouldn’t Shimei be put to death for
that—insulting the Lord’s anointed?”
Judaica Press Complete T. And Abishai the son of Zeruiah responded and said, "In exchange for this shall
Shimei not be put to death for having cursed the Lord's anointed?"
Orthodox Jewish Bible But Avishai Ben Tzeruyah answered and said, Shall not Shimei be put to death for
this, because he cursed Hashem's Moshiach?
The Scriptures 1998 But Aishai son of Tseruyah answered and said, “Should Shimʽi not be put to death
for this, because he cursed the anointed of יהוה?”
Literal, almost word-for-word, renderings:
Emphasized Bible Then responded Abishai, son of Zeruiah, and said, For this, shall not Shimei be put
to death, for that he cursed the Anointed of Yahweh?
English Standard Version Abishai the son of Zeruiah answered, "Shall not Shimei be put to death for this,
because he cursed the LORD's anointed?"
Kretzmann’s Commentary But Abishai, the son of Zeruiah, who, apparently with good reason, doubted the
sincerity of Shimei, especially since the latter was moved to confess his sin only
when David had returned to power, answered and said, Shall not Shimei be put to
death for this, because he cursed the Lord's anointed? Cf Ex. 22:27; Lev. 24:14-15.
World English Bible But Abishai the son of Zeruiah answered, Shall Shimei not be put to death for this,
because he cursed Yahweh's anointed?
Young’s Updated LT And Abishai son of Zeruiah answers and says, “For this is not Shimei put to
death—because he reviled the anointed of Jehovah?”
The gist of this verse: Abishai suggests that they kill Shimei, for what he had said previously.
2Samuel 19:21a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʿânâh (עָנָה) [pronounced
ģaw-NAWH]
|
to humble, to be grace oriented,
to be humbled, to be afflicted
|
3rd person masculine
singular, Qal imperfect
|
Strong's #6031
BDB #776
|
ʾĂbîyshay (אֲבִישַי)
[pronounced ub-vee-SHAH-ee]
|
my father is Jesse and is
transliterated Abishai
|
masculine singular
proper noun
|
Strong’s #52
BDB #5
|
bên (בֵּן) [pronounced
bane]
|
son, descendant
|
masculine singular
construct
|
Strong’s #1121
BDB #119
|
Tserûwyâh (צְרוּיָה)
[pronounced tzeroo-YAW]
|
balsam; transliterated Zeruiah
|
feminine singular proper
noun
|
Strong’s #6870
BDB #863
|
Translation: Abishai ben Zeruiah answered... The sons of Zeruiah, David’s sister, were great military men, but
they had rather short fuses. He does not even wait for David to give a response; he jumps right in there to tell
Shimei what to expect.
2Samuel 19:21b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
hă (הֲ) [pronounced heh]
|
interrogative particle which acts almost like a piece of
punctuation, like the upside-down question mark which
begins a Spanish sentence. The verb to be may be implied.
This can be used in an indirect interrogation and translated
whether.
|
Strong’s #none
BDB #209
|
tachath (תַּחַת)
[pronounced TAH-khahth]
|
underneath, below, under,
beneath; instead of, in lieu of; in
the place [in which one stands];
in exchange for; on the basis of
|
preposition of location or
foundation
|
Strong’s #8478
BDB #1065
|
zôʾth (זֹאת) [pronounced
zoth]
|
here, this, this one; thus;
possibly another
|
feminine of singular zeh;
demonstrative pronoun,
adverb
|
Strong’s #2063
(& 2088, 2090)
BDB #260
|
lôʾ (לֹא or לוֹא)
[pronounced low]
|
not, no
|
negates the word or
action that follows; the
absolute negation
|
Strong’s #3808
BDB #518
|
mûwth (מוּת)
[pronounced mooth]
|
to be executed, to be killed, to
be assassinated
|
3rd person masculine
singular, Hophal
imperfect
|
Strong's #4191
BDB #559
|
Shimeʿîy (שִמְעִי)
[pronounced shime-ĢEE]
|
hear me and is transliterated
Shimei
|
masculine singular
proper noun
|
Strong’s #8096
BDB #1035
|
Translation: ...and said, “Will Shimei not be executed, based upon this;... What Abishai asks is a question; he
asks, “Shouldn’t Shimei be executed based upon this?” Abishai had it out for Shimei, and had offered to kill him
before in 2Sam. 16:9.
Then Abishai states what “this” is.
2Samuel 19:21c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
qâlal (קָלַל) [pronounced
kaw-LAL]
|
to curse, to execrate; to see as
despicable; to make despicable;
to curse onself; to bring a curse
upon oneself; to revile
|
3rd person masculine
singular, Piel perfect
|
Strong's #7043
BDB #886
|
ʾêth (אֶח) [pronounced
ayth]
|
Indicates next word is the object
of the verb; sometimes
translated to
|
untranslated mark of a
direct object
|
Strong's #853
BDB #84
|
Mâshîyach (or,
mâshîyach) (מָשִיחַ)
[pronounced maw-SHEE-ahkh]
|
anointed, anointed one,
transliterated Messiah
|
masculine singular
construct
|
Strong’s #4899
BDB #603
|
YHWH (יהוה)
[pronunciation is possibly
yhoh-WAH]
|
transliterated variously as
Jehovah, Yahweh, Yehowah
|
proper noun
|
Strong’s #3068
BDB #217
|
Translation: ...that he cursed the anointed one of Yehowah?” Shimei, without provocation, came out when David
was on the run, and cursed David out. He yelled and insulted David. At the time, he had no reason to do this;
nothing to gain except to voice his own self-righteousness. The Law did forbid the cursing of the ruler of the
people: You shall not blaspheme God, nor curse a ruler of your people (Ex. 22:28; WEB); although there is no
prescription for death or punishment offered at that time (whereas cursing your parents could be punished with
death—Ex. 21:17). Apparently, this later became a capital offense, as per 1Kings 21:10.
This is a good question—what about the person who curses a political power? Who curses a politician. What
does David suggest be done to such a one?
——————————
And so says David, “What to me and to you
[all], sons of Zeruiah; for you [all] are to me
the day to an adversary? The day is
executed a man in Israel for have I not
known that the day I [am] king over Israel.”
|
2Samuel
19:22
|
But David said, “What [are] you [both] to me,
[you] sons of Zeruiah; for you have, today,
become my adversary. [Will any] man be
executed today in Israel? Is it not obvious that
I know today I [am] king over [all] Israel.”
|
David said, “What is it with you two, sons of Zeruiah, to become my adversaries. No one is getting
executed today. I am fully aware that I am king of Israel and could execute anyone I want to execute.”
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate And David said: What have I to do with you, ye sons of Sarvia? why are you a satan
this day to me? shall there any man be killed this day in Israel? do not I know that
this day I am made king over Israel?
Masoretic Text (Hebrew) And so says David, “What to me and to you [all], sons of Zeruiah; for you [all] are
the day to an adversary? The day is executed a man in Israel for have I not known
that the day I [am] king over Israel.”
Peshitta (Syriac) And David said, What is it to me and to you, you sons of Zoriah, that you should this
day be deceivers to me? Shall any man be put to death this day in Israel? For do
I not know that I am this day king over Israel?
Septuagint (Greek) And David said, What have I to do with you, you sons of Zeruiah, that you lie in wait
against me this day? Today no man in Israel shall be put to death, for I know not
this day if I reign over Israel.
Significant differences: There is a negative in the final sentence, but it demands a positive response (see
the English translation of the Syriac).
Thought-for-thought translations; paraphrases:
Common English Bible But David said, "My problems aren't yours, you sons of Zeruiah. Why are you
becoming my enemy today? Should anyone in Israel be put to death today? Don't
I know that today I am again king over Israel?"
Contemporary English V. David said, "Abishai, what will I ever do with you and your brother Joab? Is it your
job to tell me who has done wrong? I've been made king of all Israel today, and no
one will be put to death!"
Easy English David replied, `Sons of Zeruiah, you have nothing in common with me. You are
speaking as if you are my enemies. Nobody in *Israel will die today. Today I know
that I am the king over *Israel.'
Good News Bible (TEV) But David said to Abishai and his brother Joab, "Who asked your opinion? Are you
going to give me trouble? I am the one who is king of Israel now, and no Israelite
will be put to death today."
The Message But David said, "What is it with you sons of Zeruiah? Why do you insist on being so
contentious? Nobody is going to be killed today. I am again king over Israel!"
New Berkeley Version But David replied, “What do you and I have in common, you sons of Zeruiah? Truly
you are today playing the opponent to me! Should anyone be put to death today in
Israel? Do I not recognize that I am this day king over Israel?”
New Century Version David said, "This does not concern you, sons of Zeruiah! Today you're against me!
No one will be put to death in Israel today. Today I know I am king over Israel!"
New Life Bible But David said, "What have I to do with you, O sons of Zeruiah? Why should you
be against me this day? Should any man be put to death in Israel today? For do I
not know that this day I am king of Israel?"
New Living Translation "Who asked your opinion, you sons of Zeruiah!" David exclaimed. "Why have you
become my adversary [Or my prosecutor.] today? This is not a day for execution but
for celebration! Today I am once again the king of Israel!"
The Voice David: What business is that of yours, sons of Zeruiah? Why should you make
yourself my opponent? Will I execute anyone in Israel on a day like this? Don't I
know that today I am the king of Israel?
Partially literal and partially paraphrased translations:
American English Bible And David said: 'Why are you sons of ZeruJah always coming to me with plots?
Today, no man of IsraEl will be put to death; for, I still don't know whether I'm even
the ruler.'
Beck’s American Translation “Let me alone, you sons of Zeruiah,” David said, “You are my enemies today.
Should anyone in Israel be killed today? Don’t I know that today I’m king of Israel?”
Christian Community Bible But David said, “Far be it from me to listen to you, you sons of Zeruiah! This is bad
advice; no one shall be put to death in Israel today. Do I not know that I am ruling
again over Israel this day?”
God’s Word™ David responded, "Are you sure we're from the same family, sons of Zeruiah? You
are my enemies today. Should anyone in Israel be killed today? Don't I know that
I'm king of Israel again?"
New Advent (Knox) Bible What, sons of Sarvia, David answered, will you never give me rest? This day, of all
others, would you mar my peace? No Israelite shall lose his life this day, which has
taught me for the first time that I am king in Israel.
New American Bible (2002) David replied: "What has come between you and me, sons of Zeruiah, that you
would create enmity for me this day? Should anyone die today in Israel? Am I not
aware that today I am king of Israel?"
New American Bible (2011) David replied: "What has come between you and me, sons of Zeruiah, that you
would become my adversaries this day? Should anyone die today in Israel? Am I
not aware that today I am king over Israel?" 2 Sm 16:9-10; 1 Sm 11:13; 1 Kgs
2:8-9, 36-46.
NIRV But David replied, "You and Joab are sons of Zeruiah. What do you and I have in
common? Abishai, you have now become my enemy! Should anyone be put to
death in Israel today? Don't I know that today I am king over Israel again?"
New Jerusalem Bible To which David replied, 'What concern is my business to you, sons of Zeruiah, that
you should oppose my wishes today? Could anyone be put to death in Israel today?
Today I know for sure that I am king of Israel?'
New Simplified Bible David exclaimed: »Abishai, what will I do with you and your brother Joab? Is it your
job to tell me who has done wrong? I have been made king of all Israel today. No
one will be put to death!«
Revised English Bible David answered, ‘What right have you, you sons of Zeruiah, to oppose me today?
Should anyone be put to death this day in Israel? I know now that I am king of
Israel.’
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear David said, "What do I do with you, you sons of Zeruiah? Today you are a Satan
(opposition) to me! Today should any man die in Israel? Know you not that today
I am king over Israel?"
Bible in Basic English And David said, What have I to do with you, you sons of Zeruiah, that you put
yourselves against me today? is it right for any man in Israel to be put to death
today? for I am certain today that I am king in Israel.
The Expanded Bible David said, "·This does not concern [LWhat does this have to do with.?] you, sons
of Zeruiah! Today you're ·against me [my adversary]! No one will be put to death in
Israel today. Today I know I am king over Israel!" 23 Then the king ·promised
[vowed to] Shimei, "You won't die [1 Kin. 2:8-9, 41-46]."
Ferar-Fenton Bible David, however, answered, “What is there between you and I, sons of Zeruiah, that
you should to-day be inciting me to kill people in Israel? For do I not recognize now
that I am king over Israel?”
NET Bible® But David said, "What do we have in common [Heb "what to me and to you."], you
sons of Zeruiah? You are like my enemy today! Should anyone be put to death in
Israel today? Don't you realize that today I am king over Israel?"
NIV, ©2011 David replied, "What does this have to do with you, you sons of Zeruiah [S 2Sa
2:18; S 16:10]? What right do you have to interfere? Should anyone be put to
death in Israel today [1Sa 11:13]? Don't I know that today I am king over Israel?"
Jewish/Hebrew Names Bibles:
Complete Jewish Bible But David said, "What do I have in common with you, you sons of Tz'ruyah? Why
have you become my adversaries today? Should anyone in Isra'el be put to death
today? Don't I know that today I am king over Isra'el?"
exeGeses companion Bible And David says,
What have I to do with you, you sons of Seruyah,
that this day you are satans to me?
Is any man deathified this day in Yisra El?
For know I not that I - this day
am sovereign over Yisra El?
Hebrew Names Version David said, What have I to do with you, you sons of Tzeru'yah, that you should this
day be adversaries to me? shall there any man be put to death this day in Yisra'el?
for don't I know that I am this day king over Yisra'el?
Judaica Press Complete T. And David said, "What is it between me and you, sons of Zeruiah, that you should
become a hindrance to me today? Shall any man be put to death today in Israel?
For do I not know that today I am king over Israel?"
Orthodox Jewish Bible And Dovid said, What have I to do with you, ye Bnei Tzeruyah, that ye should this
day be as satan unto me? Shall there be ish put to death this day in Yisroel? For do
not I know that I am this day Melech al Yisroel?
Literal, almost word-for-word, renderings:
Context Group Version And David said, What have I to do with you { pl }, you { pl } sons of Zeruiah, that you
{ pl } should this day be adversaries to me? Shall there be any man put to death this
day in Israel? For don't I know that I am this day king over Israel?
English Standard Version But David said, "What have I to do with you, you sons of Zeruiah, that you should
this day be as an adversary to me? Shall anyone be put to death in Israel this day?
For do I not know that I am this day king over Israel?"
Green’s Literal Translation And David said, What have I to do with you, O sons of Zeruiah, that you are as my
foe today? Shall any man be executed today in Israel? For do I not know that today
I am king over Israel?
Kretzmann’s Commentary And David, rejecting the proposal as once before, 2Sam. 16:10-11, said, What have
I to do with you, ye sons of Zeruiah, that ye should this day be adversaries unto
me? The measure suggested by them was altogether out of harmony with his own
inclination on this happy occasion. Shall there any man be put to death this day in
Israel? For do not I know that I am this day king over Israel? He felt that his
restoration to the kingdom really was a proof of his being accepted into the divine
favor once more, and he wanted to show his appreciation by being merciful.
Modern KJV And David said, What do I have to do with you, you sons of Zeruiah, that you should
be my foes today? Shall there be any man put to death today in Israel? For do I not
know that I am king over Israel today?
New RSV But David said, `What have I to do with you, you sons of Zeruiah, that you should
today become an adversary to me? Shall anyone be put to death in Israel this day?
For do I not know that I am this day king over Israel?'
Young’s Updated LT And David says, “What—to me and to you, O sons of Zeruiah, that you [all] are to
me to-day for an adversary? to-day is any man put to death in Israel? for have I not
known that to-day I am king over Israel?”
The gist of this verse: David speaks to both Joab and Abishai, and says that they are acting as his
adversaries today, and that no man ought to be put to death in Israel, as David is
clearly king over all Israel.
2Samuel 19:22a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
Dâvid (דָּוִד); also Dâvîyd
(דָּוִיד) [pronounced daw-VEED]
|
beloved and is transliterated
David
|
masculine proper noun
|
Strong’s #1732
BDB #187
|
mâh (מָה) [pronounced
maw]
|
what, how, why
|
interrogative;
exclamatory particle
|
Strong’s #4100
BDB #552
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational with
the 1st person singular
suffix
|
No Strong’s #
BDB #510
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational with
the 2nd person masculine
singular suffix
|
No Strong’s #
BDB #510
|
This is a common saying found in Scripture, which, literally translated is, what to me and to you? This is
obviously an idiom, translated variously as: what have I to do with you (ESV, New RSV and others); what is it
between me and you (Judaica Press Complete Tanakh); what do I have in common with you (Complete Jewish
Bible; NET Bible similar); what does this have to do with you (NIV); what have I to do with you (BBE); what will
I do with you (NSB); what has come between you and me (NAB); will you never give me rest (Knox; how about
give it a rest, will you?); are you sure we're from the same family (God’s Word™); far be it from me to listen to
you (CCB); who asked your opinion (NLT, GNB); this does not concern you (NCV); what will I ever do with you
(CEV); my problems aren't yours (CEB). All of these translations were taken from 2Sam. 19:22 (23 in the
Hebrew). You see how we have gone from fairly literal to more imaginative. Poole offers: I do not ask, neither
will I take, your advice in this matter.
|
bânîym (בָּנִים)
[pronounced baw-NEEM]
|
sons, descendants; children;
people; sometimes rendered
men
|
masculine plural
construct
|
Strong’s #1121
BDB #119
|
Tserûwyâh (צְרוּיָה)
[pronounced tzeroo-YAW]
|
balsam; transliterated Zeruiah
|
feminine singular proper
noun
|
Strong’s #6870
BDB #863
|
Translation: But David said, “What [are] you [both] to me, [you] sons of Zeruiah;... Zeruiah is David’s sister, and
she produced 3 nephews who were tremendous military men. However, they did not have a lot of patience for
those disloyal to David. One of the brothers was killed in battle back in the early part of 2Samuel.
We are only told what Abishai said. It is quite likely that Joab offered up his opinion as well, as he does not appear
to be shy to let his views be known.
2Samuel 19:22b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
hâyâh (הָיָה) [pronounced
haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
2nd person masculine
plural, Qal imperfect
|
Strong's #1961
BDB #224
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational with
the 1st person singular
suffix
|
No Strong’s #
BDB #510
|
yôwm (יוֹם) [pronounced
yohm]
|
day; time; today (with a definite
article)
|
masculine singular noun
with the definite article
|
Strong’s #3117
BDB #398
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
When the object of this verb is preceded by the lâmed preposition, hâyâh often means to become [something
that it was not before].
|
sâţân (שָׂטָן) [pronounced
saw-TAWN]
|
an adversary, an accuser;
enemy; one lying in wait
|
masculine singular noun
(also used as a proper
noun)
|
Strong’s #7854
BDB #966
|
Translation: ...for you have, today, become my adversary. I am a little unsure of this translation, simply because
we have a plural subject, but a singular predicate nominative. David does not tell them, “You have become my
adversaries;” but he appears to call them adversaries nevertheless. What would explain this is, Joab and Abishai
took a unified stand in favor of killing Shimei. In this unified stand, they have become an adversary to David. In
any case, that is my best explanation, and even I find it wanting.
2Samuel 19:22c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
yôwm (יוֹם) [pronounced
yohm]
|
day; time; today (with a definite
article)
|
masculine singular noun
with the definite article
|
Strong’s #3117
BDB #398
|
mûwth (מוּת)
[pronounced mooth]
|
to be executed, to be killed, to
be assassinated
|
3rd person masculine
singular, Hophal
imperfect
|
Strong's #4191
BDB #559
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
Yiserâʾêl (יִשְׂרַאֵל)
[pronounced yis-raw-ALE]
|
God prevails; contender; soldier
of God; transliterated Israel
|
masculine proper noun
|
Strong’s #3478 &
#3479 BDB #975
|
Translation: [Will any] man be executed today in Israel? This rhetorical question appears to suggest that this is
David’s prerogative. David is telling these two military hotheads that he is not going to have them kill Shimei.
Shimei was an ass, he yelled at the king, but David recognizes that this is not really a punishable offense. There
is nothing in the Law of God which gives David the right to kill someone for simply disagreeing with him.
J. Vernon McGee: David is saying, "Why should I pay attention to this fellow? I know I am the king of
Israel." David is satisfied that God has restored him to this position. "Why should I worry about a little
fellow like Shimei? Why should I put him to death? What he thinks doesn't amount to anything." There
are many Christians today who let little things bother them. They let little people bother them, and
they should not.
Furthermore, Shimei has publically apologized to David, in front of his own friends, family and neighbors. This
is how a public apology ought to be.
F. B. Meyer: Abishai's reprobation of Shimei's disloyalty was very natural; but at that supreme moment
of triumph, David could afford to be magnanimous, and so he accepted Shimei's abject apology and
pleading.
Application: David recognizes the evil of abusing his power as king. The restraint here that he shows ought to
be noted in Washington D.C. In the past few years, aides of President Obama used the IRS to target those who
opposed him in the TEA party. Aides of Chris Christie, the present governor of New Jersey, slowed traffic down
to a halt in a city where a Democratic mayor did not support Christie. Nixon is purported to have an enemies list,
including the names of various news people. President Obama and his staff have actually named Fox News as
not a real news organization and not a voice that should be listened to. Politicians have great power, and these
are examples of the abuse of this power. Rush Limbaugh, a conservative radio voice, has had his taxes audited
for many years in a row by New York state. Our own president has encouraged his audience to “punish our
enemies.” These are all examples of people who have abused their power. What is quite disturbing about
targeted tax auditing, the IRS scandal and the so-called Bridge-gate is, these incidents are not one politician
attacking another, but these feature politicians targeting normal, tax-paying Americans for harm.
Application: In the examples above, only Chris Christie publically apologized to his constituents for the great
inconvenience which his staff had caused them.
Application: A king, a president or a prime minister wields authority over a great many people, including quite a
number of people who do not like him. This is always the case. Only in the most vile governments in human
history are those which target and persecute citizens for not supporting the leadership of their country (as in
Russia under Stalin or China under Mao or Cuba under Castro or North Korea under its dictators). Limited dissent
which falls short of revolution ought to be tolerated by those in power in any country.
David, in this decision not to harm Shimei, allows for dissent within his country.
2Samuel 19:22d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
hă (הֲ) [pronounced heh]
|
interrogative particle which acts almost like a piece of
punctuation, like the upside-down question mark which
begins a Spanish sentence. The verb to be may be implied.
|
Strong’s #none
BDB #209
|
lôʾ (לֹא or לוֹא)
[pronounced low]
|
not, no
|
negates the word or
action that follows; the
absolute negation
|
Strong’s #3808
BDB #518
|
Hă lôʾ together expect an affirmative answer and can be translated is not? Let me suggest, this might be
understood to mean, is it not true that? Or, isn’t this the case that? Or, is it not obvious that? These two words
together present a question with an obvious, self-evident answer. This combination is found in Gen. 4:7 20:5
Job 1:10 Num. 23:26 1Kings 1:11.
|
yâdaʿ (יָדַע) [pronounced
yaw-DAHĢ]
|
to know, to perceive, to acquire
knowledge, to become
acquainted with, to know by
experience, to have a knowledge
of something; to see; to learn; to
recognize [admit, acknowledge,
confess]
|
1st person singular, Qal
perfect
|
Strong’s #3045
BDB #393
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
yôwm (יוֹם) [pronounced
yohm]
|
day; time; today (with a definite
article)
|
masculine singular noun
with the definite article
|
Strong’s #3117
BDB #398
|
ʾânîy (אָנִי) [pronounced
aw-NEE]
|
I, me; in answer to a question, it
means I am, it is I
|
1st person singular,
personal pronoun
|
Strong’s #589
BDB #58
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
|
Strong’s #4428
BDB #572
|
ʿal (עַל) [pronounced
ģahl ]
|
upon, beyond, on, against,
above, over, by, beside
|
preposition of proximity
|
Strong’s #5920,
#5921 BDB #752
|
Yiserâʾêl (יִשְׂרַאֵל)
[pronounced yis-raw-ALE]
|
God prevails; contender; soldier
of God; transliterated Israel
|
masculine proper noun
|
Strong’s #3478 &
#3479 BDB #975
|
The English translation from the Greek is: Today no man in Israel shall be put to death, for I know not this day
if I reign over Israel.
|
Translation: Is it not obvious that I know today I [am] king over [all] Israel.” David asks a rhetorical question; or
makes a statement which really does not require an answer. “I know full well that I am king over all Israel today.
I know that I have the power to execute this man. However, I have to answer to a higher power, which is God;
and therefore, I will not execute Shimei.”
——————————
And so says the king unto Shimei, “You will
not die.” And so swears to him the king.
|
2Samuel
19:23
|
Then the king told Shimei, “You will not die
[today].” And the king swore [this] to him.
|
Then the king told Shimei, “You will not be executed.” And the king swore this to the man.
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate And the king said to Semei: You will not die. And he swore unto him.
Masoretic Text (Hebrew) And so says the king unto Shimei, “You will not die.” And so swears to him the king.
Peshitta (Syriac) Then the king said to Shimei. You shall not die. And the king swore to him.
Septuagint (Greek) And the king said to Shimei, You shall not die; and the king swore to him.
Significant differences: None.
Thought-for-thought translations; paraphrases:
Contemporary English V. Then David promised Shimei that he would not be killed.
Easy English So the king made a serious promise to Shimei. The king said to him, `You shall not
die.'
Easy–to–Read Version Then the king said to Shimei, “You will not die.” The king made a promise to Shimei
that he himself would not kill Shimei. David did not kill Shimei. But a few years
later, David’s son Solomon ordered Shimei to be put to death. See 1Kings 2:44–46.
Good News Bible (TEV) And he said to Shimei, "I give you my word that you will not be put to death."
The Message Then the king turned to Shimei, "You're not going to die." And the king gave him his
word.
New Berkeley Version Then to Shimei the king declared, “You shall not die!” and the king confirmed it with
an oath. David had not really forgiven Shimei (compare 1Kings 2:8–9); and
Shimei’s “repentance” seems to have been a matter of expediency
New Century Version Then the king promised Shimei, "You won't die."
New Life Bible The king said to Shimei, "You will not die." And the king gave him his promise.
New Living Translation Then, turning to Shimei, David vowed, "Your life will be spared."
The Voice David: (to Shimei) You will not die. I swear it.
Partially literal and partially paraphrased translations:
American English Bible Then the king said to ShiMei: 'You won't die,' and he swore an oath to him.
Christian Community Bible So the king assured Shimei with an oath, “You shall not die.”
New Advent (Knox) Bible And to Semei he said, Thou shalt not die, and took his oath to confirm it.
NIRV So the king took an oath and made a promise to Shimei. He said to him, "You aren't
going to be put to death."
New Jerusalem Bible 'Your life is spared,' the king said. And the king gave him his oath.
New Simplified Bible David promised Shimei that he would not be killed.
Mostly literal renderings (with some occasional paraphrasing):
Bible in Basic English So the king said to Shimei, You will not be put to death. And the king gave him his
oath.
The Expanded Bible Then the king ·promised [vowed to] Shimei, "You won't die [1 Kin. 2:8-9, 41-46]."
Ferar-Fenton Bible Then the king said to Shemai, “You shall not die,” and the king promised him.
NET Bible® The king said to Shimei, "You won't die." The king vowed an oath [Heb "swore to
him."] concerning this.
NIV, ©2011 So the king said to Shimei, "You shall not die." And the king promised him on oath.
1Ki 2:8, 42
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Then the king said to Shim'i, "You will not be put to death," and the king swore it to
him.
exeGeses companion Bible And the sovereign says to Shimi, You die not.
- and the sovereign oaths to him.
Orthodox Jewish Bible Therefore HaMelech said unto Shimei, Thou shalt not die. And HaMelech swore a
shevu'a unto him.
Literal, almost word-for-word, renderings:
The Amplified Bible Therefore the king said to Shimei, You shall not die [at my hand]. And the king gave
him his oath. 2 Samuel 19:23 : I Kings 2:44-46.
English Standard Version And the king said to Shimei, "You shall not die." And the king gave him his oath.
[1 Kgs. 2:8, 9, 37, 46]
The Geneva Bible Therefore the king said unto Shimei, Thou shalt not die. And the king sware unto
him. By my hands, or during my life, see ( 1 Kings 2:8–9 ).
Kretzmann’s Commentary Therefore the king, without further discussion of the matter, said unto Shimei, Thou
shalt not die. And the king sware unto him. The pardon was granted evidently
chiefly for political reasons. Evidences of special assistance and favor of God so
influence the hearts of the believers that they are glad to forgive their enemies.
New King James Version Therefore the king said to Shimei, "You shall not die." And the king swore to him.
World English Bible The king said to Shimei, You shall not die. The king swore to him.
Young's Literal Translation And the king said to Shimei, You shall not die. And the king swore to him.
The gist of this verse: The king swears to Shimei that he will not kill him.
2Samuel 19:23a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
Shimeʿîy (שִמְעִי)
[pronounced shime-ĢEE]
|
hear me and is transliterated
Shimei
|
masculine singular
proper noun
|
Strong’s #8096
BDB #1035
|
lôʾ (לֹא or לוֹא)
[pronounced low]
|
not, no
|
negates the word or
action that follows; the
absolute negation
|
Strong’s #3808
BDB #518
|
mûwth (מוּת)
[pronounced mooth]
|
to die; to perish, to be destroyed;
to be put to death; to die
prematurely [by neglect of wise
moral conduct]
|
2nd person masculine
singular, Qal imperfect
|
Strong's #4191
BDB #559
|
Translation: Then the king told Shimei, “You will not die [today].” Two things to notice here: David addresses
Shimei with great respect; the word unto is used. Then David’s promise is quite short and to the point.
L. M. Grant: Abishai, as zealous and harsh as his brother Joab, urges David that Shimei should be
put to death because he cursed the Lord's anointed. But David decisively reproves Abishai for his
attitude, for he has no intention of putting anyone to death now that God has in grace restored him
to the throne. If he thought that it was his own ability or prowess that had recovered his authority, he
might be likely to take advantage of his authority, but he knew it was God who had made him king,
and on this occasion at least he wanted to rightly represent God. He tells Shimei he will not die.
King David does not have a full understanding of Who Jesus is, but he appears to understand the principle, forgive
as Christ forgives (Col. 3:13). Then Peter came and said to him, "Lord, if another member of the church sins
against me, how often should I forgive? As many as seven times?" Jesus said to him, "Not seven times, but, I
tell you, seventy-seven times. (Matt. 18:21–22; NRSV)
2Samuel 19:23b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
shâbaʿ (שָבַע)
[pronounced shawb-VAHĢ]
|
to swear, to imprecate, to curse,
to swear an oath, to take a
solemn oath, to swear allegiance
|
3rd person masculine
singular, Niphal
imperfect
|
Strong's #7650
BDB #989
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 3rd
person masculine
singular suffix
|
No Strong’s #
BDB #510
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Translation: And the king swore [this] to him. Further, David swears to him that he will not be executed. At this
point, it is unclear whether Shimei is a mixed up trouble-maker or a revolutionary. Given his apology, David is
giving him a pass—at least during the time that he is king.
David himself would not execute Shimei. However, on his deathbed, David warns Solomon about Shimei, and
tells him to apply his own thinking to the matter, but probably to kill Shimei. "Finally, you have with you Shim'i the
son of Gera the Binyamini, from Bachurim. He laid a terrible curse on me when I was on my way to Machanayim;
but he came down to meet me at the Yarden; so I swore to him by ADONAI that I would not have him put to death
with the sword. Now, however, you should not let him go unpunished. You are a wise man, and you will know what
you should do to him - you will bring his gray head down to the grave with blood." (1Kings 2:8–9; Complete Jewish
Bible) This surprises me, but it suggests that David has kept his eye on Shimei, and that he has not been guiltless
over the years.
This is how Solomon dealt with him: And the king [Solomon] sent and called Shimei and said to him, Build a house
for yourself in Jerusalem and live there, and do not go out from there anywhere. And it shall be, in the day you
go out and cross the torrent Kidron, knowing you shall know that dying you shall die; your blood shall be on your
head. And Shimei said to the king, The word is good. As my lord the king has spoken, so your servant shall do.
And Shimei lived in Jerusalem many days. And it happened at the end of three years, two of Shimei's servants
fled to Achish the son of Maachah, the king of Gath. And they told Shimei, saying, Behold, your servants are in
Gath. And Shimei rose up and saddled his ass and went to Gath, to Achish, to seek his servants. And Shimei
went and brought his servants from Gath. And it was told to Solomon that Shimei had gone from Jerusalem to
Gath, and had returned. And the king sent and called for Shimei, and said to him, Did I not cause you to swear
by Jehovah, and testify to you, saying, In the day you go out, and you have gone anywhere, knowing you shall
know that dying you shall die. And you said to me, The word I have heard is good. And why have you not kept
the oath of Jehovah, and the charge that I commanded you? And the king said to Shimei, You shall know all the
evil that your heart has known, that which you did to my father David. Now Jehovah has turned back your evil on
your head. And King Solomon shall be blessed, and the throne of David shall be established before Jehovah
forever. And the king commanded Benaiah the son of Jehoiada, and he went out and fell on him, and he died.
And the kingdom was established in the hand of Solomon. (1Kings 2:36–46; Green’s literal translation) Early in
his kingdom reign, Solomon has to quell any revolutions, which is what he is doing here. Shimei is a man who
is suspect because he turned against David in a heartbeat during the Absalom revolution. Therefore, there was
the distinct possibility that he might engage in revolutionary behavior again. Therefore, Solomon put him on a
short leash, keeping him close, and Shimei agreed to this. However, regardless of the reason, Shimei left
Jerusalem without asking for Solomon’s permission first. This means that he had no intention of keeping his
agreement with Solomon. Was he testing Solomon? Did he not take Solomon’s directives seriously? We do not
know which. A quick visit by the palace and an audience with Solomon is all that would have been required.
Shimei did not do this, and Solomon concluded that he could not be trusted because of this. He was executed
for disobeying a clear command of the king.
This is not revenge for David, because David could have killed Shimei at any time. He was just a man that
Solomon needed to watch out for. After the Absalom revolution, David and Solomon became more concerned
about revolutionary behaviors.
——————————
Mephibosheth Comes to David
And Mephibosheth ben Saul came down to
meet the king and he had not done his feet
and he had not done his mustache and his
garments he had not washed to from the day
departed the king as far as the day which he
came back in peace.
|
2Samuel
19:24
|
Mephibosheth ben Saul came down to meet
the king. He had not taken care of [lit., done]
his feet or trimmed [lit., done] his mustache or
washed his clothes from the day the king
departed to the day which he came back in
peace.
|
Mephibosheth, the son of Saul, came down to meet the king. To show his solidarity with David, he had
not tended to his feet, trimmed his mustache or washed his clothes, starting on the day that the king left
until the day that the king returned.
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate And Miphiboseth the son of Saul came down to meet the king, and he had neither
washed his feet, nor trimmed his beard: nor washed his garments from the day that
the king went out, until the day of his return in peace.
Masoretic Text (Hebrew) And Mephibosheth ben Saul came down to meet the king and he had not done his
feet and he had not done his mustache and his garments he had not washed to
from the day departed the king as far as the day which he came back in peace.
Peshitta (Syriac) And Mephibosheth the son of Jonathan, the son of Saul, came down to meet the
king, and he had neither trimmed his beard nor changed his clothes, from the day
the king departed until the day the king came again in peace.
Septuagint (Greek) And Memphibosheth the son of Saul's son went down to meet the king, and had not
dressed his feet, nor trimmed his nails, nor shaved himself, neither had he washed
his garments, from the day that the king departed, until the day that he arrived in
peace.
Significant differences: The Syriac adds that Mephibosheth is the son of Jonathan. However, it skips the
feet thing after that.
Thought-for-thought translations; paraphrases:
Contemporary English V. Mephibosheth, the grandson of Saul, also came to meet David. He had missed
David so much that he had not taken a bath or trimmed his beard or washed his
clothes the whole time David was gone.
Easy English David is kind to Mephibosheth
Mephibosheth, Saul's grandson, also went to meet the king. After the king left,
Mephibosheth had not looked after his feet. Nor had he cut his beard or washed his
clothes. He did not take care of himself again until the king returned safely.
Good News Bible (TEV) Then Mephibosheth, Saul's grandson, came down to meet the king. He had not
washed his feet, trimmed his beard, or washed his clothes from the time the king
left Jerusalem until he returned victorious.
The Message Next Mephibosheth grandson of Saul arrived from Jerusalem to welcome the king.
He hadn't combed his hair or trimmed his beard or washed his clothes from the day
the king left until the day he returned safe and sound.
New Berkeley Version Next to come down and meet the king was Mephibosheth, the grandson of Saul.
He had neither cared for his feet, nor trimmed his beard, nor washed his clothes
[Signs of mourning (Ezek. 24:17)] from the time of the king’s departure up to the
day of his safe return.
New Living Translation David's Kindness to Mephibosheth
Now Mephibosheth [Mephibosheth is another name for Merib-baal.], Saul's
grandson, came down from Jerusalem to meet the king. He had not cared for his
feet, trimmed his beard, or washed his clothes since the day the king left Jerusalem.
The Voice Mephibosheth, the lame grandson of Saul and son of David's dear friend Jonathan,
also made his way to meet the king. His feet had not been cared for-no, and his
beard had grown long, and he had not had his clothes washed-since the king went
into exile and returned in peace.
Partially literal and partially paraphrased translations:
American English Bible And thereafter, MephiBosheth (the son of JoNathan and grandson of Saul) came
to welcome the king. However, he hadn't washed his feet, cut his nails, or trimmed
his mustache, and his clothes hadn't been washed since the day he left to ask the
king for peace.
Christian Community Bible Mepibaal, the son of Saul, came down from Jerusalem to meet the king. He had not
washed his feet, or trimmed his beard, or cleaned his clothes since the king
departed.
God’s Word™ Mephibosheth, Saul's grandson, went to meet the king. He had not tended to his
feet, trimmed his mustache, or washed his clothes from the day the king left until
he came home safely.
New Advent (Knox) Bible Then the king was met by Miphiboseth, that was heir to Saul; he came with feet
begrimed, with beard untrimmed, in garments that went unwashed from the day of
the king's departure to the day of his return.
New American Bible (2011) David and Meribbaal.
Meribbaal, son of Saul, also went down to meet the king. He had not cared for his
feet nor trimmed his mustache nor washed his clothes from the day the king left
until he returned safely.
NIRV Mephibosheth was Saul's grandson. He had also gone down to welcome the king
back. He had not taken care of his feet. He hadn't trimmed his mustache or washed
his clothes. He hadn't done any of those things from the day the king left Jerusalem
until the day he returned safely.
New Jerusalem Bible Meribbaal son of Saul also went down to meet the king. He had not cared for his
feet or hands, he had not trimmed his moustache or washed his clothes from the
day of the king's departure till the day of his peaceful return.
New Simplified Bible Mephibosheth grandson of Saul also came to meet David. He missed David so
much that he did not take a bath or trim his beard or wash his clothes the whole
time David was gone.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Mephibosheth the son of Saul descended to greet the king, but he did nothing to his
feet, and did nothing to his moustache, and never laundered his cloak from the day
the king went until the day he came in peace.
Bible in Basic English And Mephibosheth, the son of Saul's son, came down for the purpose of meeting
the king; his feet had not been cared for or his hair cut or his clothing washed from
the day when the king went away till the day when he came back in peace.
The Expanded Bible Mephibosheth, Saul's grandson, also went down to meet King David. Mephibosheth
had not cared for his feet, cut his beard, or washed his clothes from the time the
king had left Jerusalem until he returned ·safely [in peace; Cdemonstrating his
concern for David's welfare].
Ferar-Fenton Bible Mefibosheth-ben-Saul also came down to meet the king, and to pay his respects.
He had not changed his clothes from the day the king went away, until the day when
he returned in peace.
NET Bible® Now Mephibosheth, Saul's grandson [Heb "son."], came down to meet the king.
From the day the king had left until the day he safely [Heb "in peace." So also in v.
31.] returned, Mephibosheth [Heb "he"; the referent (Mephibosheth) has been
specified in the translation for clarity.] had not cared for his feet [Heb "done his
feet."] nor trimmed [Heb "done."] his mustache nor washed his clothes.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible M'fivoshet the son of Sha'ul came down to meet the king. He hadn't cared for his
legs, trimmed his beard or washed his clothes from the day the king had left until
the day he came home in peace.
exeGeses companion Bible And Mephi Bosheth the son of Shaul
descends to meet the sovereign;
and has neither worked his feet
nor worked his upper lip
nor laundered his clothes
from the day the sovereign went
until the day he came in shalom.
Hebrew Names Version Mefivoshet the son of Sha'ul came down to meet the king; and he had neither
dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the
king departed until the day he came home in shalom.
JPS (Tanakh—1985) Mephibosheth, the grandson of Saul, also came down to meet the king. He had not
pared his toenails, or trimmed his mustache, or washed his clothes from the day
that the king left until the day he returned safe.
Orthodox Jewish Bible And Mephivoshet Ben Sha'ul came down to meet HaMelech, and had neither
bathed his regal, nor trimmed his safam (mustache), nor washed his clothes, from
the day HaMelech departed until the day he came again in shalom.
The Scriptures 1998 And Mephiosheth son of Shaʼul came down to meet the sovereign. And he had not
attended to his feet, nor trimmed his moustache, nor washed his garments, from the
day the sovereign went away until the day he came back in peace.
Literal, almost word-for-word, renderings:
The Amplified Bible Mephibosheth the son [grandson] of Saul came down to meet the king, and had not
dressed his feet, trimmed his beard, or washed his clothes from the day the king left
until he returned in peace and safety.
Context Group Version And Mephibaal the son of Saul came down to meet the king; and he had neither
dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the
king departed until the day he came home in peace to Jerusalem.
Emphasized Bible And, Mephibosheth, son of Saul, came down to meet the king,—he had neither
dressed his feet, nor trimmed his beard, nor, his clothes, had he washed, from the
day the king departed, until the day that he entered in peace.
English Standard Version And Mephibosheth the son of Saul came down to meet the king. He had neither
taken care of his feet nor trimmed his beard nor washed his clothes, from the day
the king departed until the day he came back in safety.
Green’s Literal Translation And Mephibosheth the son of Saul had come down to meet the king. And he had
not dressed his feet, nor had shaved his upper lip. Yea, he had not washed his
garment, even from the day that he went away till the day that he came in peace.
Kretzmann’s Commentary David's Treatment of Mephibosheth and Barzillai
And Mephibosheth, the son of Saul (in the wider sense, since lie was his grandson)
came down to meet the king, and had neither dressed his feet, nor trimmed his
beard, nor washed his clothes, all evidences of deepest mourning, signs of his
sincere, faithful attachment to the house of David, from the day the king departed
until the day he came again in peace.
NASB Then Mephibosheth [2 Sam 9:6-10] the son [I.e. grandson] of Saul came down to
meet the king; and he [2 Sam 12:20] had neither cared [Lit done] for his feet, nor
trimmed [Lit done] his mustache, nor washed [Ex 19:10] his clothes, from the day
the king departed until the day he came home in peace.
New King James Version David and Mephibosheth Meet
Now Mephibosheth the son of Saul came down to meet the king. And he had not
cared for his feet, nor trimmed his mustache, nor washed his clothes, from the day
the king departed until the day he returned in peace.
New RSV Mephibosheth [Or Merib-baal : See 4.4 note] grandson of Saul came down to meet
the king; he had not taken care of his feet, or trimmed his beard, or washed his
clothes, from the day the king left until the day he came back in safety.
Syndein/Thieme Then Mephibosheth the grandson of Saul came down to meet the king {Absalom}.
Now he had neither cared for his feet, nor trimmed his beard, nor washed his
clothes from the day the king {David} departed until the day he came again in
prosperity/peace. {Note: Mephibosheth was handicapped and could not fight. So,
he let his handicap show (not caring for his deformed feet). And, was obnoxious in
the court. No bathes. Same dirty clothes. Looked like a dirty hippy. He was
protesting the revolution - he was for David.}.
Updated Bible Version 2.11 And Mephibaal the son of Saul came down to meet the king; and he had neither
dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the
king departed until the day he came home in peace to Jerusalem.
Young’s Updated LT And Mephiboshes son of Saul has come down to meet the king—and he prepared
not his feet, nor did he prepare his upper lip, yea, his garments he washed not,
even from the day of the going away of the king, till the day that he came in peace.
The gist of this verse: Mephibosheth, Saul’s grandson, did not wash his garments or shave all the time
that David was gone, in solidarity with him.
2Samuel 19:24a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
Mephîybôsheth (מְפִיבֹשֶת)
[pronounced mehf-ee-BOH-shehth]
|
dispeller of shame; an advocate
of shame; a shameful thing from
the mouth; exterminating an idol;
transliterated Mephibosheth
|
masculine singular
proper noun
|
Strong’s #4648
BDB #937
|
bên (בֵּן) [pronounced
bane]
|
son, descendant
|
masculine singular
construct
|
Strong’s #1121
BDB #119
|
Shâʾûwl (שָאוּל)
[pronounced shaw-OOL]
|
which is transliterated Saul; it
means asked for
|
masculine proper noun
|
Strong’s #7586
BDB #982
|
yârad (יָרַד) [pronounced
yaw-RAHD]
|
to descend, to come down, to go
down
|
3rd person masculine
singular, Qal perfect
|
Strong’s #3381
BDB #432
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
|
No Strong’s #
BDB #510
|
qârâʾ (קָרָא) [pronounced
kaw-RAW]
|
to encounter, to befall, to meet;
to assemble [for the purpose of
encountering God or exegeting
His Word]; to come, to assemble
|
Qal infinitive construct
|
Strong’s #7122 &
#7125 BDB #896
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Translation: Mephibosheth ben Saul came down to meet the king. Mephibosheth is the surviving son of Saul,
and David took great care to honor him. Ziba should have been taking care of Mephibosheth, but he wasn’t.
Therefore, David put Ziba back on the job as the slave of Mephibosheth.
The last time that David met with Ziba, he told David some disturbing things about Mephibosheth and his total lack
of loyalty to David. In this chapter, we are going to hear that there are two sides to the Mephibosheth and Ziba
story.
Mephibosheth is called the son of Saul, but he is actually the son of Jonathan, who is the son of Saul. First of all,
the word bên (בֵּן) [pronounced bane] can mean son or descendant. But what is key
here is, David wanted
Mephibosheth to accompany him out of Jerusalem, as this would have indicated that the house of Saul supported
David. By remaining behind, it appeared as if the house of Saul supported Absalom. There are two dynasties,
well-known to the people of Israel at this time: the Davidic dynasty and the Sauline dynasty. Having both of them
united behind David is a powerful statement. But, if Mephibosheth remained in Jerusalem, it is as if he is
supporting Absalom. We know that Mephibosheth’s heart was with David; and he will explain how his servant.
Ziba, both flustered him and deceived David.
2Samuel 19:24b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
lôʾ (לֹא or לוֹא)
[pronounced low]
|
not, no
|
negates the word or
action that follows; the
absolute negation
|
Strong’s #3808
BDB #518
|
ʿâsâh (עָשָֹה) [pronounced
ģaw-SAWH]
|
to do, to make, to construct, to
fashion, to form, to prepare, to
manufacture
|
3rd person masculine
singular, Qal perfect
|
Strong's #6213
BDB #793
|
regel (רֶגֶל) [pronounced
REH-gel]
|
foot, feet
|
feminine dual noun with
the 3rd person masculine
singular suffix
|
Strong’s #7272
BDB #919
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
lôʾ (לֹא or לוֹא)
[pronounced low]
|
not, no
|
negates the word or
action that follows; the
absolute negation
|
Strong’s #3808
BDB #518
|
ʿâsâh (עָשָֹה) [pronounced
ģaw-SAWH]
|
to do, to make, to construct, to
fashion, to form, to prepare, to
manufacture
|
3rd person masculine
singular, Qal perfect
|
Strong's #6213
BDB #793
|
sâphâm (שָׂפָם)
[pronounced saw-FAWM]
|
moustache; possibly beard, lips
|
masculine singular noun
with the 3rd person
masculine singular suffix
|
Strong’s #8222
BDB #974
|
Translation: He had not taken care of [lit., done] his feet or trimmed [lit., done] his mustache... In order to show
solidarity with King David, Mephibosheth chose to stop some of his personal hygiene habits. What appears to be
the case in the ancient world is, a man’s feet would be washed and oiled and taken care of, since men wore
sandals in the ancient world more often than they wore Keds. Therefore, their feet would require some care and
attention. Mephibosheth simply stopped taking care of his feet, even though Mephibosheth is lame. Given what
we know about Mephibosheth, he did have some mobility, but it was not up to what most people had.
Also, apparently, there was some attention paid to the beard and mustache of the average man; Mephibosheth
stopped trimming his mustache and possibly his beard. Because this word is used to refer to lips in Ezek. 24:17,
22 and Micah 3:7, this could simply refer to the lips and the hair around the lips, which would have been trimmed
to allow a man to eat more easily (or, more cleanly). Whatever it was, David can look at Mephibosheth and see
that he is telling him the truth.
Jamieson, Fausset and Brown: In the East, there are various modes of trimming the beard: they train
it into a massy, bushy form, swelling and round; or they terminate it like a pyramid, in a sharp point.
Whatever the mode, it is always trimmed with the greatest care; and they usually carry a small comb
for the purpose. The neglect of this attention to his beard was an undoubted proof of the depth of
Mephibosheth's grief.
2Samuel 19:24c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʾêth (אֶח) [pronounced
ayth]
|
Indicates next word is the object
of the verb; sometimes
translated to
|
untranslated mark of a
direct object
|
Strong's #853
BDB #84
|
begâdîym (בְּגָדִים)
[pronounced be-gaw-DEEM]
|
garments, clothes, clothing,
apparel
|
masculine plural noun
with the 3rd person
masculine singular suffix
|
Strong’s #899
BDB #93
|
lôʾ (לֹא or לוֹא)
[pronounced low]
|
not, no
|
negates the word or
action that follows; the
absolute negation
|
Strong’s #3808
BDB #518
|
kâbaç (כָּבַס) [pronounced
kaw-BAHÇ]
|
to wash [garments, a person]
|
3rd person masculine
singular, Piel perfect
|
Strong’s #3526
BDB #460
|
Translation: ...or washed his clothes... He apparently stopped changing and washing his clothes. Although none
of this sounds like a good thing to me, nevertheless, this indicates that he thought about King David every day that
David was exiled, and that this intentional neglect indicated that he stood with David. One might do the exact
same thing if a close loved one passes away.
2Samuel 19:24d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
min (מִן) [pronounced
mihn]
|
from, off, out from, out of, away
from, on account of, since, than,
more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
The lâmed prefixed preposition and min together almost always form what BDB calls a terminus a quo, which
means a starting point, the earliest possible date, or end from which.
We can render the two together as for
from, even from, from.
|
yôwm (יוֹם) [pronounced
yohm]
|
day; time; today (with a definite
article)
|
masculine singular noun
with the definite article
|
Strong’s #3117
BDB #398
|
hâlake (הָלַךְ) [pronounced
haw-LAHKe]
|
to go, to come, to depart, to
walk; to advance
|
Qal infinitive construct
|
Strong’s #1980
(and #3212)
BDB #229
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
ʿad (עַד) [pronounced
ģahd]
|
as far as, even to, up to, until
|
preposition of duration or
of limits
|
Strong’s #5704
BDB #723
|
yôwm (יוֹם) [pronounced
yohm]
|
day; time; today (with a definite
article)
|
masculine singular noun
with the definite article
|
Strong’s #3117
BDB #398
|
ʾăsher (אֲֹשֶר)
[pronounced uh-SHER]
|
that, which, when, who, whom
|
relative pronoun
|
Strong's #834
BDB #81
|
bôwʾ (בּוֹא) [pronounced
boh]
|
to come in, to come, to go in, to
go, to enter, to advance
|
3rd person masculine
singular, Qal perfect
|
Strong’s #935
BDB #97
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
shâlôwm (שָלוֹם) or
shâlôm (שָלֹם)
[pronounced shaw-LOHM]
|
completeness, soundness,
health and welfare, peace,
prosperity, safe, secure, tranquil,
undisturbed, unagitated
|
masculine singular noun
|
Strong’s #7965
BDB #1022
|
Translation: ...from the day the king departed to the day which he came back in peace. Mephibosheth kept this
up for the entire time that David was out of Jerusalem.
David likely observed Mephibosheth upon David’s return to Jerusalem, but did not speak with him. Very likely,
David took note of his appearance, which was quite slovenly.
——————————
There is nothing in the language which indicates that these are in a chronological order (we do not find a series
of wâw consecutives followed by imperfect verbs). The lack of this does not mean that these vignettes are not
in chronological order; it simply means that we do not know. It appears as if these individual meetings are placed
in this order to balance out the meetings which David had upon his leaving Jerusalem.
The events of this chapter they are all related to David returning as king over all Israel, but meeting Mephibosheth
in vv. 24–30 clearly takes place after vv. 32ff. It would be most logical for Mephibosheth to meet David on the west
side of the Jordan. It seems less likely that he would have crossed over the Jordan himself, given that he is lame.
Secondly, v. 25 tells us the Mephibosheth meets David in Jerusalem. This puts at least this particular meeting
out of order, as the vignette with Barzillai that follows clearly has Barzillai crossing over the Jordan (from the east
to the west) with David.
What is likely is, David saw Mephibosheth waiting for him at the Jordan—Mephibosheth may have even crossed
the Jordan to see David, but David could not get to him or chose not to speak with him. When they finally meet
up, it takes place in Jerusalem. Mephibosheth may have looked unkempt in v. 24, but cleaned himself up to meet
the king in his palace in v. 25. Why would I say this? Because v. 24 tells us that Mephibosheth remained in that
state from the day that David left Jerusalem to the day that he returned in peace (which is v. 24).
Although we jump from v. 24 to v. 25, there may have been several days or even a week in between these two
verses. At some point, Mephibosheth requested an audience with King David; or King David sent for
Mephibosheth.
The NET Bible, Knox, and the NAB interpret this as Mephibosheth coming from Jerusalem. However, there is no
preposition in front of Jerusalem. Usually, if that is the case, then this indicates that one is going to Jerusalem.
Again, it is both logical and reasonable the Mephibosheth would have gone to see David, but not crossed over the
Jordan River; and logical and reasonable that, if they did not speak as David was being brought into Jerusalem,
that Mephibosheth would then go to the king’s palace later on in Jerusalem.
And so he is that he had come to Jerusalem
to meet the king. And so says to him the
king, “For why did you not go with me,
Mephibosheth?”
|
2Samuel
19:25
|
It was when he came to Jerusalem to meet the
king that the king asked him, “Why didn’t you
go with me, Mephibosheth?”
|
When Mephibosheth went to Jerusalem to meet the king, the king asked him, “Why didn’t you go with me
in the first place, Mephibosheth?”
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate And when he met the king at Jerusalem, the king said to him: Why did you not
come with me, Miphiboseth?
Masoretic Text (Hebrew) And so he is that he had come to Jerusalem to meet the king. And so says to him
the king, “For why did you not go with me, Mephibosheth?”
Peshitta (Syriac) And it came to pass, when he came to Jerusalem to meet the king, the king said to
him, Mephibosheth, why did you not go with me?
Septuagint (Greek) And it came to pass when he went into Jerusalem to meet the king, that the king
said to him, Why did you not go with me, Memphibosheth?
Significant differences: None.
Thought-for-thought translations; paraphrases:
Contemporary English V. After they had gone back to Jerusalem, Mephibosheth came to see David, who
asked him, "Why didn't you go with me?"
Easy-to-Read Version When Mephibosheth met the king at Jerusalem, the king said, “Mephibosheth, why
didn’t you go with me {when I ran away from Jerusalem}?”
Good News Bible (TEV) When Mephibosheth arrived from Jerusalem to meet the king, the king said to him,
"Mephibosheth, you didn't go with me. Why not?"
New Berkeley Version But as at Jerusalem he came to meet the monarch, the king asked him, “Why did
you not go with me, Mephibosheth?”
New Living Translation "Why didn't you come with me, Mephibosheth?" the king asked him.
The Voice When he met the king in Jerusalem, the king received him.
David: Why didn't you go into exile with me, Mephibosheth?
Partially literal and partially paraphrased translations:
American English Bible So, when he came from JeruSalem to greet him, the king asked: 'Why didn't you
come along with me, MephiBosheth?'
New Advent (Knox) Bible Down from Jerusalem he came to meet him, and when the king asked, Why didst
thou not bear me company, Miphiboseth?
New American Bible (2011) When he came from Jerusalem to meet the king, the king asked him, "Why did you
not go with me, Meribbaal?" 2 Sm 16:3.
NIRV He came from Jerusalem to welcome the king. The king asked him, "Mephibosheth,
why didn't you go with me?"
New Jerusalem Bible When he arrived from Jerusalem to greet the king, the king asked him, 'Why did
you not come with me, Meribbaal?'
New Simplified Bible They returned to Jerusalem. Mephibosheth came to see David. David asked him:
»Why did you not go with me?«
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear As he was coming to Jerusalem to greet the king, the king said to him, "Why did
you not go, Mephibosheth?"
Bible in Basic English Now when he had come from Jerusalem to see the king, the king said to him, Why
did you not come with me, Mephibosheth?
Ferar-Fenton Bible And when he came from Jerusalem to meet the king, the king asked him, “Why did
you not go away with me, Mefibosheth ?”
NET Bible® When he came from Jerusalem to meet the king, the king asked him, "Why didn't
you go with me, Mephibosheth?"
Jewish/Hebrew Names Bibles:
Complete Jewish Bible When he came to Yerushalayim to meet the king, the king said to him, "Why didn't
you go with me, M'fivoshet?"
exeGeses companion Bible And so be it,
he comes to Yeru Shalem to meet the sovereign,
and the sovereign says to him,
Why went you not with me, Mephi Bosheth?
Hebrew Names Version It happened, when he was come to Yerushalayim to meet the king, that the king
said to him, Why didn't you go with me, Mefivoshet?
Orthodox Jewish Bible And it came to pass, when he [Mephivoshet] was come to Yerushalayim to meet
HaMelech, that HaMelech said unto him, why wentest not thou with me,
Mephivoshet?
Literal, almost word-for-word, renderings:
Darby Translation And as soon as Jerusalem came to meet the king, the king said to him, Why didst
thou not go with me, Mephibosheth? This makes not sense to me either.
Emphasized Bible And it came to pass, when he entered Jerusalem to meet the king, that the king
said unto him, Wherefore wentest thou not with me, Mephibosheth
English Standard Version And when he came to Jerusalem to meet the king, the king said to him, "Why did
you not go with me, Mephibosheth?"
Green’s Literal Translation And it happened when he had come to Jerusalem to meet the king, the king said
to him, Why did you not go with me, Mephibosheth?
Kretzmann’s Commentary And it came to pass, when he was come to Jerusalem to meet the king, when the
inhabitants of Jerusalem went down in a body to welcome David, Mephibosheth
being in the procession also, that the king said unto him, Wherefore wentest thou
not with me, Mephibosheth? This question was prompted by Ziba's slander,
2Sam. 16:3.
New King James Version So it was, when he had come to Jerusalem to meet the king, that the king said to
him, "Why did you not go with me, Mephibosheth?"
A Voice in the Wilderness And it came to pass, when he had come to Jerusalem to meet the king, that the
king said to him, Why did you not go with me, Mephibosheth?
Young’s Updated LT And it comes to pass, when he has come to Jerusalem to meet the king, that the
king says to him, “Why did you not go with me, Mephibosheth?”
The gist of this verse: When David and Mephibosheth spoke, it was apparently in Jerusalem and David
asked him why he did not go with him.
2Samuel 19:25a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
hâyâh (הָיָה) [pronounced
haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person masculine
singular, Qal imperfect
|
Strong's #1961
BDB #224
|
Without a specific subject and object, the verb hâyâh often means and it will come to be, and it will come to
pass, then it came to pass (with the wâw consecutive). It may be more idiomatically rendered subsequently,
afterwards, later on, in the course of time, after which. Generally, the verb does not match the gender whatever
nearby noun could be the subject (and, as often, there is no noun nearby which would fulfill the conditions of
being a subject).
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
bôwʾ (בּוֹא) [pronounced
boh]
|
to come in, to come, to go in, to
go, to enter, to advance
|
3rd person masculine
singular, Qal perfect
|
Strong’s #935
BDB #97
|
Yerûwshâlayim (יְרוּשָלַיִם)
[pronounced yʾroo-shaw-LAH-yim]
|
possibly means founded upon
peace or city of the Jebusites (or
both); it is transliterated
Jerusalem
|
proper singular noun,
location
|
Strong’s #3389
BDB #436
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
qârâʾ (קָרָא) [pronounced
kaw-RAW]
|
to encounter, to befall, to meet;
to assemble [for the purpose of
encountering God or exegeting
His Word]; to come, to assemble
|
Qal infinitive construct
|
Strong’s #7122 &
#7125 BDB #896
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Translation: It was when he came to Jerusalem to meet the king... Mephibosheth, like many other supporters,
came to Jerusalem to meet David upon his return to his city. The wording suggests that this occurred, but there
is not a careful time period for it.
There is no preposition in front of Jerusalem.
However, the verb prior to it means to come in, to
come, to go in, to go, to enter. There are several
translations which try to place this event in
chronological order, but at least the conversation
part appears to have taken place in Jerusalem,
after the events of the rest of this chapter.
Mephibosheth Bows Before David (graphic) by
Paul Hardy (Early 20th Century) from Heart of a
Ready Writer blog, accessed January 22, 2014.
It is very possible that both Mephibosheth and Ziba
came to meet the king when he crossed over the
Jordan, but that neither man had a chance to speak
to David then (or, their conversation was not
recorded). However, David and Mephibosheth do
speak in Jerusalem.
2Samuel 19:25b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 3rd
person masculine
singular suffix
|
No Strong’s #
BDB #510
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
mâh (מָה) [pronounced
maw]
|
what, how, why
|
interrogative;
exclamatory particle
|
Strong’s #4100
BDB #552
|
Lâmed + mâh can be rendered why, for what reason, to what purpose, for what purpose, indicating an
interrogatory sentence. BDB also offers the rendering lest. Gesenius, perhaps for this passage alone
(1Chron. 15:13), offers the rendering on account of [that] which, because that.
|
lôʾ (לֹא or לוֹא)
[pronounced low]
|
not, no
|
negates the word or
action that follows; the
absolute negation
|
Strong’s #3808
BDB #518
|
hâlake (הָלַךְ) [pronounced
haw-LAHKe]
|
to go, to come, to depart, to
walk; to advance
|
2nd person masculine
singular, Qal perfect
|
Strong’s #1980
(and #3212)
BDB #229
|
ʿîm (עִם) [pronounced
ģeem]
|
with, at, by, near; like; from
|
preposition of nearness
and vicinity with the 1st
person singular suffix
|
Strong’s #5973
BDB #767
|
Mephîybôsheth (מְפִיבֹשֶת)
[pronounced mehf-ee-BOH-shehth]
|
dispeller of shame; an advocate
of shame; a shameful thing from
the mouth; exterminating an idol;
transliterated Mephibosheth
|
masculine singular
proper noun
|
Strong’s #4648
BDB #937
|
Translation: ...that the king asked him, “Why didn’t you go with me, Mephibosheth?” David is actually a bit
offended, and asks Mephibosheth why he did not go with him. David stood up for Mephibosheth and rescued him
from a less-than-royal life, and gave him a place of honor.
Now, Mephibosheth is lame, but apparently, he is able to come to David’s to eat in the evenings, as he had a
standing invite from David to do that. This suggests that he had some reasonable mobility (perhaps helped by
having a mule). He had enough personal mobility for David to ask this question. It is clear that David is a little
miffed by this.
A reasonable question is, why does David want Mephibosheth to go with him in the first place? He can barely get
around on a donkey; and he would be little help in a battle. If Mephibosheth went with David, he would be saying
to all of Benjamin, “I support King David. I am from the kingly line of Saul, and I believe that David is the correct
man for this job.” So this would have shown political support from the opposing party. Today, it would be like the
leader of the Republican party publically stating his support for a Democrat president.
Application: Let’s say that Barack Obama went before Congress and said, “I want the authorization to attack Iran,
because they are too close to attaining nuclear weaponry.” And then John Boehner stood up and said, “I support
the President wholeheartedly in this.” This is what it would be like for Mephibosheth to travel with David.
——————————
Serious differences between the Hebrew, Syriac, Greek and Latin texts are rare. This verse contains the most
serious difference we will find in this chapter.
And so he says, “My adonai the king, my
servant deceived me, for had said your
servant ‘Let me saddle for me the ass and I
will ride upon her and I will go with the king.’
For lame [is] your servant.
|
2Samuel
19:26
|
He answered, “My adonai the king, my [own]
servant deceived me, for your servant said to
him, ‘Saddle for me an ass [the Hebrew reads,
...your servant said, ‘I will saddle for myself
the ass...] that I may ride her that I may go with
the king.’ (For your servant is lame)
|
He answered, “My lord the king, I was deceived by my own servant, for your servant said to him, ‘Saddle
the ass for me that I may ride it and go with the king;’ (for your servant is lame)
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate And he answering, said: My lord, O king, my servant despised me: for I your servant
spoke to him to saddle me an ass, that I might get on and go with the king: for I
your servant am lame.
Masoretic Text (Hebrew) And so he says, “My adonai the king, my servant deceived me, for had said your
servant ‘Let me saddle for me the ass and I will ride upon her and I will go with the
king.’ For lame [is] your servant.
Peshitta (Syriac) Mephibosheth answered, My lord, O king, my servant deceived me: for I said to him,
Saddle me an ass that I may ride upon it and go with my lord the king; because your
servant is lame.
Septuagint (Greek) And Memphibosheth said to him, My lord, O king, my servant deceived me; for your
servant said to him, Saddle me the donkey, and I will ride upon it, and go with the
king; for your servant is lame.
Significant differences: The big difference is, in the Hebrew, Mephibosheth says he will saddle the ass for
himself; in the Greek, Latin and Syriac, he orders his servant to saddle the ass for
him. The Dead Sea Scrolls are unreadable for most of this verse. Here is one of
the few times I will side with the other languages.
Thought-for-thought translations; paraphrases:
Common English Bible "My master and king," Mephibosheth answered, "my servant abandoned me!
Because your servant is lame, I asked my servant, `Saddle a donkey for me [LXX,
Syr, Vulg; MT your servant said, I will saddle a donkey for myself] so I can ride and
go to the king.'
Contemporary English V. He answered, "Your Majesty, you know I can't walk. I told my servant to saddle a
donkey for me so I could go with you. But my servant left without me, and then he
lied about me. A portion of v. 27 is included for context.
Easy English Mephibosheth answered, `My master and king. You know that I cannot walk. I told
my servant, "Put a saddle on my *donkey. I will ride on it so that I can go with the
king." But my servant was not loyal to me.
Good News Bible (TEV) He answered, "As you know, Your Majesty, I am crippled. I told my servant to
saddle my donkey so that I could ride along with you, but he betrayed me.
The Message "My master the king," he said, "my servant betrayed me. I told him to saddle my
donkey so I could ride it and go with the king, for, as you know, I am lame.
New Berkeley Version “O my master and king,” he replied, “my servant deceived me! You see, your
servant said, ‘I will surely have a donkey saddled for me to ride and go with the
king,’ because your servant is lame.
New Century Version He answered, "My master, my servant Ziba tricked me! I said to Ziba, `I am crippled,
so saddle a donkey. Then I will ride it so I can go with the king.'
New Life Bible He answered, "O my lord the king, my servant lied to me. Your servant had said to
him, 'Get a donkey ready for me to travel on, so I may go with the king.' Because
your servant cannot walk.
New Living Translation Mephibosheth replied, "My lord the king, my servant Ziba deceived me. I told him,
`Saddle my donkey [As in Greek, Syriac, and Latin versions; Hebrew reads I will
saddle a donkey for myself.] so I can go with the king.' For as you know I am
crippled.
The Voice Mephibosheth: My lord, my servant Ziba tricked me. I asked him to saddle a
donkey so that I could go with you-for you know I cannot walk.
Partially literal and partially paraphrased translations:
American English Bible And MephiBosheth answered: 'O my lord, O king; it was because my servant had
misled me. For, when your servant told him to saddle my burro and help me mount
it (because your servant is lame) to go with the king, he didn't do it. A portion of
v. 27 is included for context.
Beck’s American Translation “My lord the king,” he answered, “my servant deceived me. Since I, your servant,
am lame, I said: ‘Saddle the donkey for me and I’ll ride on it and go with the king.’
Christian Community Bible He answered, “My lord, O king! My steward deceived me. For I said to him, ‘Saddle
an ass for me so that I may ride on it and go with the king,’ since I am lame.
New Advent (Knox) Bible ...and when the king asked, Why didst thou not bear me company, Miphiboseth? his
answer was, My lord king, my own servant played me false; may it please thee, I
bade him saddle me an ass, so that I could ride in the king's company, lame as I
am; and he, not content with disobeying, has brought a false charge against me
before my lord the king. A portion of v. 25 and 27 are included for context.
New American Bible (2011) He replied: "My lord king, my servant deceived me. For your servant said to him,
`Saddle the donkey for me, that I may ride on it and go with the king'; your servant
is lame. 2 Sm 9:2-13.
NIRV He said, "You are my king and master. I'm disabled. So I thought, `I'll have a saddle
put on my donkey. I'll ride on it. Then I can go with the king.' But my servant Ziba
turned against me.
New Jerusalem Bible 'My lord king,' he replied, 'my retainer deceived me. Your servant said to him,
"Saddle the donkey for me to ride, so that I can go with the king," your servant being
lame.
New Simplified Bible He answered: »Your Majesty, you know I cannot walk. I told my servant to saddle
a donkey for me so I could go with you. But my servant left without me.
Revised English Bible He answered, “Sir, my servant deceived me; I did intend to harness my donkey and
ride with the king (for I am lame), but his stories set your majesty against me. A
portion of v. 27 is included for context.
Today’s NIV He said, "My lord the king, since I your servant am lame, I said, 'I will have my
donkey saddled and will ride on it, so I can go with the king.' But Ziba my servant
betrayed me.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear He said, "My lord and king, my servant deceived me. I said to your servant to bind
me an ass for me to ride over and go to the king as your lame servant.
Bible in Basic English And he said in answer, Because of the deceit of my servant, my lord king: for I, your
servant, said to him, You are to make ready an ass and on it I will go with the king,
for your servant has not the use of his feet.
The Expanded Bible He answered, "My master, my servant [CZiba] tricked me! I am crippled, so ·I [Lyour
servant] said to ·Ziba [Lhim], `Saddle a donkey. Then I will ride it so I can go with the
king.'
Ferar-Fenton Bible When he answered, “Your Majesty the king, my steward deceived me, for your
servant ordered him to saddle my ass, and I would mount it, and follow the
king,—for your servant is a cripple,—but instead of it, he libelled your servant to
Your Majesty the King.” A portion of the following verse is included for context.
NET Bible® He replied, "My lord the king, my servant deceived me! I [Heb "your servant."] said,
`Let me get my donkey saddled so that I can ride on it and go with the king,' for I
[Heb "your servant."] am lame.
NIV, ©2011 He said, "My lord the king, since I your servant am lame [S Lev 21:18], I said, `I will
have my donkey saddled and will ride on it, so I can go with the king.' But Ziba [S
2Sa 9:2] my servant betrayed me.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible He answered, "My lord king, my servant deceived me. I your servant had said, 'I will
saddle a donkey for myself to ride on and go with the king,' since your servant is
lame.
exeGeses companion Bible And he says, My adoni, O sovereign,
my servant deceived me:
for your servant said,
I harness me a he burro
to ride and go to the sovereign
- because your servant is lame;...
JPS (Tanakh—1985) He replied, “My lord the king, my own servant [I.e., Ziba (compare v. 20 and 9:2ff.).]
deceived me. You servant planned to saddle his ass and ride [Ancient versions
read “You servant said to him, ‘Saddle my ass, that I may ride...’ ”] on it and go with
You Majesty—for your servant is lame.
Orthodox Jewish Bible And he answered, Adoni, O Melech, avdi deceived me: for thy eved said, I will
saddle me a chamor, that I may ride thereon, and go to HaMelech; because thy
eved is pise'ach (lame).
Literal, almost word-for-word, renderings:
The Amplified Bible He said, My lord O king, my servant [Ziba] deceived me; for I said, Saddle me the
donkey that I may ride on it and go to the king, for your servant is lame [but he took
the donkey and left without me].
Context Group Version And he answered, My lord, O king, my slave deceived me: for your slave said, I will
saddle myself a donkey, that I may ride on it, and go with the king; because your
slave is lame.
English Standard Version He answered, "My lord, O king, my servant deceived me, for your servant said to
him, 'I will saddle a donkey for myself, that I may ride on it and go with the king.' For
your servant is lame.
Green’s Literal Translation And he said, My lord, O king, my servant deceived me. For your servant said, I will
saddle the ass for myself and ride on it and go with the king, for your servant is
lame.
Kretzmann’s Commentary And he answered, My lord. O king, my servant (Ziba) deceived me, he had injured
him by lies, betrayed his confidence; for thy servant (Mephibosheth) said, I will
saddle me an ass, Ziba being ordered to do this, that I may ride thereon, and go to
the king; because thy servant is lame, he could not have joined the procession
afoot.
New King James Version And he answered, "My lord, O king, my servant deceived me. For your servant said,
`I will saddle a donkey for myself, that I may ride on it and go to the king,' because
your servant is lame.
New RSV He answered, `My lord, O king, my servant deceived me; for your servant said to
him, "Saddle a donkey for me [Gk Syr Vg: Heb said, `I will saddle a donkey for
myself], so that I may ride on it and go with the king." For your servant is lame.
Syndein/Thieme And he {Mephibosheth} answered, 'My lord, the king {David}, my servant {Ziba}
deceived me. For your servant {Mephibosheth} said, 'I will saddle me an ass, that
I may ride thereon, that I may accompany the king . . . because your servant is
lame'. {probably saying you are a handicap to David - you will slow him down - take
up his rations etc. and Mephibosheth, fell back into self-loathing and stayed behind
thinking this was the best he could do.}
Young’s Updated LT And he says, “My lord, O king, my servant deceived me, for your servant said, I
saddle for me the ass, and ride on it, and go with the king, for your servant is lame.
The gist of this verse: Mephibosheth tells David that Ziba had deceived him. He was supposed to have
saddled up a donkey for Mephibosheth to ride.
2Samuel 19:26a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
ʾădônây (אֲדֹנָי)
[pronounced uh-doh-NAY]
|
Lord (s), Master (s), my Lord (s),
Sovereign; my lord [master]; can
refer to the Trinity or to an
intensification of the noun;
transliterated Adonai, adonai
|
masculine plural noun
with the 1st person
singular suffix
|
Strong’s #113 &
#136 BDB #10
|
There are actually 3 forms of this word: ʾădônây (אֲדֹנָי) [pronounced uh-doh-NAY]; ʾădônay (אֲדֹנַי) [pronounced
uh-doh-NAY]; and ʾădônîy (אֲדֹנִי) [pronounced uh-doh-NEE].
|
This is a form of Strong’s #113, where there are three explanations given for the yodh ending: (1) this is a
shortened form of the plural ending, usually written -îym (נִים) [pronounced eem], an older form of the pluralis
excellentiæ (the plural of excellence), where God’s sovereignty and lordship are emphasized by the use of the
plural; (2) this is the actual, but ancient, plural of the noun, which refers to the Trinity; or (3) this is the addition
of the 1st person singular suffix, hence, my Lord (the long vowel point at the end would distinguish this from my
lords).
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
ʿebed (עֶבֶד) [pronounced
ĢEB-ved]
|
slave, servant; underling;
subject; this can mean military
men, soldiers in the plural
|
masculine plural noun
with the 1st person
singular suffix
|
Strong’s #5650
BDB #713
|
râmâh (רָמָה)
[pronounced raw-MAW]
|
to beguile, to deceive, to
mislead, to deal treacherously
with, to betray
|
3rd person masculine
singular, Piel perfect with
the 1st person singular
suffix
|
Strong’s #7411
BDB #941
|
Translation: He answered, “My adonai the king, my [own] servant deceived me,... David is going to get a different
story from Mephibosheth than he did from Ziba, Mephibosheth’s servant. Mephibosheth is claiming that his
servant deceived him.
David will remember this, as he has remembered his dealings with Ziba. David will make an executive decision
concerning both men in this chapter.
2Samuel 19:26b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to answer
|
3rd person masculine
singular, Qal perfect
|
Strong’s #559
BDB #55
|
ʿebed (עֶבֶד) [pronounced
ĢEB-ved]
|
slave, servant; underling;
subject; this can mean military
men, soldiers in the plural
|
masculine singular noun
with the 2nd person
masculine singular suffix
|
Strong’s #5650
BDB #713
|
châbash (שחָבַ)
[pronounced khaw-BAHSH]
|
to bind, to bind on [around, up];
to wrap [a turban, scarf] around;
to bind [by allegiance; law, rule];
to join; to restrain; to saddle [up];
to bandage; to govern
|
1st person singular, Qal
imperfect with the
voluntative hê
|
Strong’s #2280
BDB #289
|
The hê at the end is called a voluntative hê and the verb itself is known as a cohortative and is often translated
with the additional word let, may, might, ought, should.
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition with the 1st
person singular suffix
|
No Strong’s #
BDB #510
|
chămôwr (חֲמוֹר)
[pronounced khuh-MOHR]
|
ass, male donkey, he-ass,
burrow
|
masculine singular noun
with the definite article
|
Strong’s #2543
BDB #331
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
râkab (רָכַב) [pronounced
raw-KAHBV]
|
to mount, to mount and ride [sit],
to ride; to ride in a chariot
|
1st person singular, Qal
imperfect
|
Strong’s #7392
BDB #938
|
ʿal (עַל) [pronounced
ģahl ]
|
upon, beyond, on, against,
above, over, by, beside
|
preposition of proximity
with the 3rd person
feminine singular suffix
|
Strong’s #5920,
#5921 BDB #752
|
The Greek, Latin and Syriac have Mephibosheth ordering Ziba to saddle his ass for him.
|
Here are the translations of those ancient languages:
Latin VulgateAnd he answering, said: My lord, O king, my servant despised me: for I your
servant spoke to him to saddle me an ass, that I might get on...
Peshitta (Syriac)Mephibosheth answered, My lord, O king, my servant deceived me: for I said to
him, Saddle me an ass that I may ride upon it...
Septuagint (Greek)And Memphibosheth said to him, My lord, O king, my servant deceived me; for
your servant said to him, Saddle me the donkey, and I will ride upon it...
|
The Hebrew would be translated:
Masoretic Text (Hebrew)And so he says, “My adonai the king, my servant deceived me, for had said your
servant ‘Let me saddle for me the ass and I will ride upon her...
|
Translation: ...for your servant said to him, ‘Saddle for me an ass [the Hebrew reads, ...your servant said, ‘I will
saddle for myself the ass...] that I may ride her... Have you ever talked to someone, and they were telling you
about something that happened to them, and it sounds like you have walked in on the middle of a conversation?
You don’t really know what is going on, because they are so emotionally wrapped up in their own story that they
take some things for granted that they do not tell you. This is how it appears with David and Mephibosheth. It
feels here as if we are not getting the complete story, and that we will have to read in between the lines as best
we can.
Many times when we talk to someone, and it feels like we have walked into the middle of a movie, it is because
they are emotionally upset or tangled up.
The Hebrew indicates that Mephibosheth says, “I will saddle the ass myself.” He is royalty and he is speaking to
his servant. What person of royalty says, “I will make my own preparations”? So, something has happened here
which is amiss. Let me suggest that Mephibosheth first told Ziba to saddle his ass, and Ziba refused or did not
get around to it or whatever. Or, most likely, Ziba got everything prepared, and then rode off without
Mephibosheth.
As noted in the Hebrew exegesis, the Greek, Latin and Syriac have Mephibosheth telling Ziba to saddle his donkey
for him. This makes more sense. Here are how some of the translations handle this:
Bible in Basic English And he said in answer, Because of the deceit of my servant, my lord king: for I, your
servant, said to him, You are to make ready an ass and on it I will go with the king,
for your servant has not the use of his feet.
The Expanded Bible He answered, "My master, my servant [CZiba] tricked me! I am crippled, so ·I [Lyour
servant] said to ·Ziba [Lhim], `Saddle a donkey. Then I will ride it so I can go with the
king.'
Ferar-Fenton Bible When he answered, “Your Majesty the king, my steward deceived me, for your
servant ordered him to saddle my ass, and I would mount it, and follow the
king,—for your servant is a cripple,—but instead of it, he libelled your servant to
Your Majesty the King.” A portion of the following verse is included for context.
NET Bible® He replied, "My lord the king, my servant deceived me! I [Heb "your servant."] said,
`Let me get my donkey saddled so that I can ride on it and go with the king,' for I
[Heb "your servant."] am lame.
NIV, ©2011 He said, "My lord the king, since I your servant am lame [S Lev 21:18], I said, `I will
have my donkey saddled and will ride on it, so I can go with the king.' But Ziba [S
2Sa 9:2] my servant betrayed me.
One problem that we have when it comes to choose the text of the Latin, Greek and Syriac over the Hebrew is,
did they alter the text in order to make better sense of the passage. This does undoubtedly occur. There are 4
or 5 Hebrews words together, and they do not really make much sense—but a slight change allows them to make
sense and to form a thought. The preserved Hebrew text (which was not perfectly preserved, but nearly perfectly
preserved) does make sense here. It can be translated as is, and it makes sense, although it is difficult to
interpret. One thing I would assume is, in general, when translating the Hebrew into another language, that the
translators did not concern themselves with the interpretation—only with the translation. For this reason, I would
lean toward the Greek, Latin and Syriac texts as being accurate.
2Samuel 19:26c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
hâlake (הָלַךְ) [pronounced
haw-LAHKe]
|
to go, to come, to depart, to
walk; to advance
|
1st person singular, Qal
perfect
|
Strong’s #1980
(and #3212)
BDB #229
|
ʿîm (עִם) [pronounced
ģeem]
|
with, at, by, near; like; from
|
preposition of nearness
and vicinity
|
Strong’s #5973
BDB #767
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Translation: ...that I may go with the king.’ Mephibosheth desires to leave Jerusalem and travel with David. This
is also somewhat odd, as he is lame. However, apparently on a donkey, he is okay when it comes to mobility.
Again, the purpose of him accompanying David shows that the house of Saul supports the reign of David. This
seems to be understood by both Mephibosheth and David.
|
Why Ziba Would Deceive King David
|
1. Why does Ziba deceive his own master and David in the first place?
2. If Ziba get Mephibosheth on a donkey, heading to David, doesn’t that solve his problem? Doesn’t that
get Mephibosheth out of his hair?
3. Ziba is Mephibosheth’s servant. So, if Mephibosheth travels with David, Ziba would be expected to travel
with David.
4. If Ziba and Mephibosheth travel with David, they are leaving this nice plot of ground behind. What
happens if Absalom, during this revolution, takes the land and gives it to one of his buddies (say, to
General Amasa)?
5. At that point in the game, when Ziba would have been deceiving Mephibosheth, he had no idea who might
win this revolution. By going to David, Ziba appears to be on David’s side; by returning and staying on
his ranch (the land of Mephibosheth), Ziba appears to be on Absalom’s side.
6. In his interaction with David, Ziba has already been given deed to all of Mephibosheth’s land. He cannot
enforce that yet, but he will no doubt call upon David to enforce this. This is probably why Ziba is there
to meet David (although it appears as if David did not give him an audience).
7. If Absalom is victorious, it is very likely that he would kill Mephibosheth is a potential rival. Ziba might
even deliver up his own master to Absalom, under those circumstances, and keep all of the land.
8. So essentially, Ziba is playing both sides against the middle, so that he comes out on top, no matter who
is victorious in the revolution.
|
Do you see how Ziba is working all of this to his own advantage, no matter what the outcome of the revolution?
|
2Samuel 19:26d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
piççêach (פִּסֵּחַ)
[pronounced pihs-SAY-ahkh]
|
lame
|
masculine singular
adjective [used here as a
substantive]
|
Strong’s #6455
BDB #820
|
ʿebed (עֶבֶד) [pronounced
ĢEB-ved]
|
slave, servant; underling;
subject; this can mean military
men, soldiers in the plural
|
masculine singular noun
with the 2nd person
masculine singular suffix
|
Strong’s #5650
BDB #713
|
Translation: (For your servant is lame) Now Mephibosheth reminds David that he is lame. This seems to be
parenthetical, but it suggests that what Mephibosheth said was unusual. He has a servant and he is lame; yet he
tells his servant, “I will saddle my own ass.”
What we find in the Greek makes more sense
than does the Hebrew: And Memphibosheth said to him, My lord,
O king, my servant deceived me; for your servant said to him, Saddle me the donkey, and I will ride upon it, and
go with the king; for your servant is lame. The Syriac and Latin agree with Ziba being called upon to saddle the
donkey. We would expect Ziba to saddle Mephibosheth’s donkey for him, because (1) Ziba is his servant and
(2) Mephibosheth is lame.
V. 26 reads: He answered, “My adonai the king, my [own] servant deceived me, for your servant said to him,
‘Saddle for me an ass [the Hebrew reads, ...your servant said, ‘I will saddle for myself the ass...] that I may ride
her that I may go with the king.’ (For your servant is lame) We are not told exactly how Ziba deceived
Mephibosheth. There are two possible explanations for that: (1) this was simply not recorded for us or
(2) Mephibosheth was upset—both that he was deceived, but that David thinks poorly of him now—and his story
was elliptical, because of his great emotion.
How Ziba deceived Mephibosheth is easy enough to determine (obviously, I have taken Mephibosheth’s side in
this and not Ziba’s). Mephibosheth gave him the order to saddle his donkey and told him what they needed to
bring to David, and Ziba loaded everything up, and then took off without getting Mephibosheth.
Barnes came to the same conclusion that I did: What appears to have happened is, that when
Mephibosheth ordered Ziba to saddle the donkeys and ride with him to join David, Ziba left him under
pretence of obeying, but instead laded the donkeys with provisions, and went off alone with them, thus
making it impossible for Mephibosheth to follow.
Gill comes ot the same conclusion: His servant Ziba, who, instead of saddling an ass for him by his
order, went off with that and another himself (2Sam. 16:1).
The Expositor’s Bible Commentary: Naturally, the king's first question was an inquiry why he had not
left Jerusalem with him. And Mephibosheth's reply was simply, that he had wished to do so, but, owing
to his lameness, had not been able. And, moreover, Ziba had slandered him to the king when he said
that Mephibosheth hoped to receive back the kingdom of his grandfather. The words of this poor man
had all the appearance of an honest narrative. The ass which he intended to saddle for his own use
was probably one of those which Ziba took away to present to David, so that Mephibosheth was left
helpless in Jerusalem. If the narrative commends itself by its transparent truthfulness, it shows also
how utterly improbable was the story of Ziba, that he had expectations of being made king.
Interestingly enough, God the Holy Spirit does not clearly tell us which man is lying. We will discuss this later,
when we compare the two accounts. Interestingly enough, David’s decision on how to resolve this matter does
not determine which man is being honest and which man is lying.
——————————
Much of what Mephibosheth says is difficult to translate. Let me suggest that he is in a highly emotional state,
both glad to receive David back into Jerusalem; but recognizing that he could face death at the order of David over
a misunderstanding.
And so he slanders in your servant unto my
adonai the king and my adonai the king [is]
like an angel of the Elohim and do the good
in your eyes, for is not all a house of my
father for if men of death to my adonai the
king. And so you set your servant in eaters
of your table and why being to me again a
right and to cry again unto the king?”
|
2Samuel
19:27–28
|
He slandered your servant to my adonai the
king, whereas [lit., and] my adonai the king [is]
like an angel from Elohim. Therefore, do
[what] is right in your estimation, for was not
the house of my father indeed men of death to
my adonai the king? But you placed your
servant among the people [lit., eaters] at your
table. So why is there a right to me to cry
again to the king?”
|
Ziba slandered me to my lord the king, whereas you, my lord, have been like an angel from God.
Therefore, do what you believe to be right. Wasn’t the house of my father considered for death as rivals
of my lord? Yet you placed me among the people at your dinner table. Therefore, I have no right to beg
from you any additional benefits.”
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate Moreover he has also accused me your servant to you, my lord the king: but you my
lord the king are as an angel of God, do what pleases you. For all of my father”s
house were no better than worthy of death before my lord the king; and you have
set me your servant among the guests of your table: what just complaint therefore
have I? or what right to cry any more to the king?
Masoretic Text (Hebrew) And so he slanders in your servant unto my adonai the king and my adonai the king
[is] like an angel of the Elohim and do the good in your eyes, for is not all a house
of my father for if men of death to my adonai the king. And so you set your servant
in eaters of your table and why being to me again a right and to cry again unto the
king?”
Peshitta (Syriac) And my servant has lied about me, O my lord the king; but you, my lord the king,
you are as an angel of God; do therefore what is good in your eyes. For all of my
fathers house were worthy of death before my lord the king; yet you counted your
servant among those who eat at your table. Now therefore I cannot justify myself,
neither speak before my lord the king.
Septuagint (Greek) And he has dealt deceitfully with your servant to my lord the king. But my lord the
king is like an angel of God; do that which is good in your eyes. For all of my
father's house were as dead men before my lord the king; yet you have set your
servant among them that eat at your table; and what right have I any longer even
to cry to the king?
Significant differences: The to you, but you found at the beginning of this verse in the Latin and Syriac is
not found in the Hebrew. Both the Latin and the Syriac have some additional
phrases (which are underlined) at the end of this verse as well.
Thought-for-thought translations; paraphrases:
Common English Bible So Ziba has slandered your servant to my master and king, but my master and king
is a messenger of God. So do whatever seems best to you. Even though all the
members of my grandfather's family were nothing short of demonic [Or were
doomed to death by my master the king; MT men of death] toward my master and
king, you still put your servant with those who eat at your table. So what right do I
have to beg for still more from the king?"
Contemporary English V. But my servant left without me, and then he lied about me. You're as wise as an
angel of God, so do what you think is right. After all, you could have killed my whole
family and me. But instead, you let me eat at your own table. Your Majesty, what
more could I ask?" A portion of v. 26 is included for context.
Easy English He lied to you about me. My master and king, you are like an *angel of God. Do
what you think is right. You should have killed all my grandfather's family. Instead,
you gave me honour. You let me eat my meals at your table. So I cannot ask the
king for anything else.'
Easy-to-Read Version But my servant tricked me. He {only went to you and} said bad things about me. But
my lord and king, you are like an angel from God. Do whatever you think is right.
You could have killed all my grandfather’s [Literally, "father’s."] family. But you did
not do this. You put me with the people who eat at your own table. So I don’t have
a right to complain to the king about anything.”
Good News Bible (TEV) He answered, "As you know, Your Majesty, I am crippled. I told my servant to
saddle my donkey so that I could ride along with you, but he betrayed me. He lied
about me to Your Majesty, but you are like God's angel, so do what seems right to
you.
The Message And then he lied to you about me. But my master the king has been like one of
God's angels: he knew what was right and did it. Wasn't everyone in my father's
house doomed? But you took me in and gave me a place at your table. What more
could I ever expect or ask?"
New Century Version But he lied about me to you. You, my master and king, are like an angel from God.
Do what you think is good. You could have killed all my grandfather's family.
Instead, you put me with those people who eat at your own table. So I don't have
a right to ask anything more from the king!"
New Living Translation Ziba has slandered me by saying that I refused to come. But I know that my lord the
king is like an angel of God, so do what you think is best. All my relatives and I
could expect only death from you, my lord, but instead you have honored me by
allowing me to eat at your own table! What more can I ask?"
The Voice He has told you lies about me, but my lord is like a heavenly messenger of God. So
do what seems right to you, and I will accept it. You had the right to kill everyone
in my family when you became king, yet you took me to sit at your table. So it would
be wrong for me to bicker over anything with you.
Partially literal and partially paraphrased translations:
American English Bible And MephiBosheth answered: 'O my lord, O king; it was because my servant had
misled me. For, when your servant told him to saddle my burro and help me mount
it (because your servant is lame) to go with the king, he didn't do it. However, my
lord the king is as a messenger of God; so, do whatever is good in your eyes! 28
Why, when there was no one else left of the house of my father (other than those
who deserved death from my lord the king), you allowed your servant to eat at your
table. So, what reason would I have to speak out against the king?'
Beck’s American Translation He slandered your servant to my lord the king, but my lord the king is like God’s
angel. Do what you think is right. In all my grandfather’s family there was no one
you couldn’t have killed, my lord the king, but you put your servant among those
who eat at your table. Then what right have I still to cry out to the king?”
Christian Community Bible But he has slandered me to my lord the king. And yet my lord the king is like an
angel of God. Do, there fore, what seems good to you. My father’s family was
doomed to die before my lord the king, but you counted your servant among those
who eat at your table. What further right do I have to complain to the king?”
New Advent (Knox) Bible ...and he, not content with disobeying, has brought a false charge against me
before my lord the king. But thou, my lord king, art wise as an angel of God; do
what thou wilt. For indeed, the whole of my father's line deserve nothing better than
death at thy hands, and thou hast given me, thy servant, a place among the guests
at thy table; what right have I to complain? I will raise my voice no more in my
defence
New American Bible (2011) But he slandered your servant before my lord the king. But my lord the king is like
an angel of God. Do whatever seems good to you. For though my father's entire
house deserved only death from my lord the king, yet you placed your servant
among those who eat at your table. What right do I still have to make further appeal
to the king?" 2Sam. 9:9-11.
NIRV He has told you lies about me. King David, you are like an angel of God. So do what
pleases you. You should have put all of the members of my grandfather's family to
death, including me. Instead, you always provided what I needed. So what right do
I have to make any more appeals to you?"
New Jerusalem Bible He has slandered your servant to my lord the king. My lord the king, however, is like
the Angel of God, so do as you think right. My father's entire family deserved no
better than death from my lord the king, and yet you admitted your servant to the
ranks of those who eat at your table. What right have I to make any further appeal
to the king?'
Revised English Bible ...but his stories set your majesty against me. You majesty is like the angel of God;
you must do what you think right. My father’s whole family, one and all, deserved
to die at your majesty’s hands, but you gave me, your servant, my place at your
table. What further favour can I expect of the king?”
Today’s NIV And he has slandered your servant to my lord the king. My lord the king is like an
angel of God; so do whatever you wish. All my grandfather's descendants deserved
nothing but death from my lord the king, but you gave your servant a place among
those who eat at your table. So what right do I have to make any more appeals to
the king?"
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear He spied on your servant to my lord and king. But my lord the king is as a
messenger of God. Do as good in your eyes. For would not all of my father's house
be but dead men to my lord the king? Yet you established your servant to eat in
your table. What righteousness still exists for me to cry again to the king?"
Bible in Basic English He has given you a false account of me: but my lord the king is like the angel of
God: do then whatever seems good to you. For all my father's family were only
dead men before my lord the king: and still you put your servant among those
whose place is at the king's table. What right then have I to say anything more to
the king?
The Expanded Bible But he ·lied about [slandered] ·me [Lyour servant] to you [16:1-4]. You, my master
and king, are like an angel from God. Do what ·you think is good [Lis right in your
eyes]. You could have killed all my grandfather's family [LMy father's household
were doomed to death/as good as dead before my lord the king]. ·Instead [Yet], you
put ·me [Lyour servant] with those people who eat at your own table. So I don't have
a right to ask anything more from the king!"
Ferar-Fenton Bible Your Majesty the king, my steward deceived me, for your servant ordered him to
saddle my ass, and I would mount it, and follow the king,—for your servant is a
cripple,—but instead of it, he libelled your servant to Your Majesty the King.
However, Your Majesty is like a Messenger of God, therefore do what is good in
your opinion. For all my father's family would have been dead men, but for Your
Majesty. You also appointed your servant to eat at your table. And what right was
there ever for me to appeal to the king? A portion of the previous verse is included
for context.
NET Bible® But my servant [Heb "and he"; the referent (the servant) has been specified in the
translation for clarity.] has slandered me [Heb "your servant."] to my lord the king.
But my lord the king is like an angel of God. Do whatever seems appropriate to you.
After all, there was no one in the entire house of my grandfather [Heb "father."] who
did not deserve death from my lord the king. But instead you allowed me to eat at
your own table [Heb "and you placed your servant among those who eat at your
table."]! What further claim do I have to ask [Heb "to cry out to."] the king for
anything?"
NIV, ©2011 And he has slandered your servant to my lord the king. My lord the king is like an
angel [S 1Sam. 29:9] of God; so do whatever you wish. All my grandfather's
descendants deserved nothing but death [S 2Sam. 16:8] from my lord the king, but
you gave your servant a place among those who eat at your table [S 2Sam. 9:7, 13].
So what right do I have to make any more appeals to the king?"
Jewish/Hebrew Names Bibles:
Complete Jewish Bible But he slandered me your servant to my lord the king. However, my lord the king
is like an angel of God; so do whatever seems right to you. For all my father's
household deserved death at the hand of my lord the king; nevertheless you placed
your servant with those who eat at your own table. I deserve nothing more; so why
should I come crying any more to the king?"
exeGeses companion Bible ...and he treaded against your servant
to my adoni the sovereign;
and my adoni the sovereign is as an angel of Elohim:
so work whatever is good in your eyes:
for all of the house of my father
are naught but men of death
to my adoni the sovereign:
yet you set your servant
among them who eat at your own table.
What justness have I yet
to cry any more to the sovereign?
JPS (Tanakh—1985) [Ziba] has slandered your servant to my lord the king. But my lord the king is like
an angel of the Lord, do as you see fit. For all the members of my father’s family
deserved only death from my lord the king, yet you set your servant among those
who ate at your table. What right have I to appeal further to Your Majesty?”
Orthodox Jewish Bible And he hath slandered thy eved unto adoni HaMelech; but adoni HaMelech is like
malach HaElohim; do therefore what is tov in thine eyes. For all of the bais avi were
but anshei mavet before adoni HaMelech; yet didst thou set thy eved among them
that did eat at thine own shulchan. What tzedakah (right) therefore have I yet to
appeal any more unto HaMelech?
Literal, almost word-for-word, renderings:
Context Group Version And he has been underhanded with your slave to my lord the king; but my lord the
king is as a messenger of God: do therefore what is good in your eyes. For all my
father's house were but dead men before my lord the king; yet you set your slave
among those that ate at your own table. What right therefore have I yet that I should
cry anymore to the king?
Kretzmann’s Commentary And he (Ziba) hath slandered thy servant unto my lord the king, as Mephibosheth
had meanwhile found out; but my lord the king is as an angel of God, to know and
to do what justice required in this case; do, therefore, what is good in thine eyes.
For all my father's house were but dead men before my lord the king, who might,
according to Oriental custom, have put them all to death upon his accession to the
throne; yet didst thou set thy servant among them that did eat at thine own table,
2Sam. 9:7 to 2Sam. 10:13. What right, therefore, have I yet to cry any more unto
the king? Being without rights, he willingly subjected himself to any order which the
king might give.
New RSV He has slandered your servant to my lord the king. But my lord the king is like the
angel of God; do therefore what seems good to you. For all my father's house were
doomed to death before my lord the king; but you set your servant among those
who eat at your table. What further right have I, then, to appeal to the king?'
Syndein/Thieme Then he {Ziba} slandered your servant {Mephibosheth} to my lord the king. But my
lord the king is as an angel/messgenger of God {idiom meaning he 'sees all in the
land'} do therefore what is good in your eyes. {Note: {Mephibosheth does not beg.
People of integrity never beg. They do not appeal to the emotion. They give the
facts and let the matter rest in David's hands.}
For all of my father's house/estate {grandfather Saul's land} was nothing . . . but
dead men before my lord the king yet did you placed your servant {Mephibosheth}
among those who ate at your own table. {Mephibosheth recalled the grace of king
David applied to him 17 years ago! Now he has the capacity for gratitude so he
must have taken in doctrine these 17 years.} What right do I have anymore to cry
out the king? {Mephibosheth was a dispirited person in chapter 9 - now he is a
mature believer and will not revert to what he was before - or even lower himself to
the lowlife that Ziba is}.
Young’s Updated LT And he utters slander against your servant unto my lord the king, and my lord the
king is as a messenger of God; and do you that which is good in your eyes, for all
the house of my father have been nothing except men of death before my lord the
king, and you will set your servant among those eating at your table, and what right
have I any more—even to cry any more unto the king?”
The gist of this verse: Mephibosheth tells David, he knows that Ziba has slandered him. He says that
David has been like an angel to him, and will trust his judgment in this matter.
2Samuel 19:27a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
râgal (רָגַל) [pronounced
raw-GAHL]
|
to move the feet, to foot it, to
tread, to go about, to go about
as an explorer, to go about as a
spy, to go on foot to scope
something out; to slander
|
3rd person masculine
singular, Piel perfect
|
Strong’s #7270
BDB #920
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
ʿebed (עֶבֶד) [pronounced
ĢEB-ved]
|
slave, servant; underling;
subject; this can mean military
men, soldiers in the plural
|
masculine singular noun
with the 2nd person
masculine singular suffix
|
Strong’s #5650
BDB #713
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
ʾădônây (אֲדֹנָי)
[pronounced uh-doh-NAY]
|
Lord (s), Master (s), my Lord (s),
Sovereign; my lord [master]; can
refer to the Trinity or to an
intensification of the noun;
transliterated Adonai, adonai
|
masculine plural noun
with the 1st person
singular suffix
|
Strong’s #113 &
#136 BDB #10
|
There are actually 3 forms of this word: ʾădônây (אֲדֹנָי) [pronounced uh-doh-NAY]; ʾădônay (אֲדֹנַי) [pronounced
uh-doh-NAY]; and ʾădônîy (אֲדֹנִי) [pronounced uh-doh-NEE].
|
This is a form of Strong’s #113, where there are three explanations given for the yodh ending: (1) this is a
shortened form of the plural ending, usually written -îym (נִים) [pronounced eem], an older form of the pluralis
excellentiæ (the plural of excellence), where God’s sovereignty and lordship are emphasized by the use of the
plural; (2) this is the actual, but ancient, plural of the noun, which refers to the Trinity; or (3) this is the addition
of the 1st person singular suffix, hence, my Lord (the long vowel point at the end would distinguish this from my
lords).
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Translation: He slandered your servant to my adonai the king,... The verb here has two sets of meanings which
are very different. The translation slander appears to be the correct choice. The he in this verse refers to Ziba,
Mephibosheth’s servant. This indicates that Ziba simply gave a dishonest picture of Mephibosheth, is hard to say
at this point. Ziba told David that Mephibosheth had remained in Jerusalem to seize power in David’s absence
(1Sam. 16:3).
Keil and Delitzsch: Mephibosheth had not merely inferred this [slander] from David's words, and the
tone in which they were spoken, but had certainly found it out long ago, since Ziba would not delay
very long to put David's assurance, that all the possessions of Mephibosheth should belong to him,
in force against his master, so that Mephibosheth would discover from that how Ziba had slandered
him.
As discussed previously, Ziba probably did not act upon David’s decision, and was waiting for
David’s return in order to do so.
Let me point out that, given all that we have studied about Ziba and Mephibosheth, it is apparent that Ziba is
probably much more intelligent than his master, and certainly more devious. Ziba saw his chance for freedom and
he appears to have taken it, at the expense of Mephibosheth. As discussed before, given Ziba’s remarkable
wealth, he was able to parlay his position as servant to King Saul into a great deal of wealth. Whether this was
acquired by illegal means or not, it is hard to say.
vv. 26–27a: He answered, “My adonai the king, my [own] servant deceived me, for [when] your servant said,
‘I will saddle for myself the ass that I may ride her that I may go with the king.’ (For your servant is lame) He
slandered your servant to my adonai the king.
|
What happened between Ziba and Mephibosheth
|
Here is what we know, based upon the text:
1. Although Mephibosheth was lame, he could move about, at the very least, upon a donkey.
2. His servant, Ziba, deceived him, and went to the king.
3. Ziba slandered Mephibosheth to the king.
4. Ziba did come to David when he was leaving Jerusalem, bringing with him some supplies. This means
he would have to be riding a donkey and have several carrying supplies.
5. He came with all of his servants and children, so that would have required a lot of donkeys, and extras
to carry basic supplies for them all.
6. When Ziba spoke with David, when David was leaving Jerusalem, he told David that Mephibosheth had
decided to stay in Jerusalem to see how everything shakes out, so that he could take power. That would
have been the slander.
7. With the text, it is not clear what the deception is, but it could be as simple as, Ziba left with all of the
donkeys; or all of the riding donkeys. This would have left Mephibosheth with no way to get to David.
8. There is the problem with the text where Mephibosheth speaks of saddling a donkey for himself in the
Hebrew; but in the Greek, Latin and Syriac, he had asked Ziba to take care of that. The latter seems
most likely.
9. The previous 8 points are the things which we know for certain about the problems between Ziba and
Mephibosheth (assuming that Mephibosheth is telling the truth and that Ziba is lying about Mephibosheth
remaining in Jerusalem to seize power).
10. Most commentators who take a position here, including myself, have simply assumed that what Ziba did
was, when he was told to saddle up a donkey for Mephibosheth, he did that, and then took off with all of
the donkeys and the supplies to take to David.
|
Regardless of how the text reads, we do not know for certain what the deception was. Ziba leaving without
Mephibosheth to meet David appears to be that deception, but that is not clearly stated in any of the ancient
texts.
|
2Samuel 19:27b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʾădônây (אֲדֹנָי)
[pronounced uh-doh-NAY]
|
Lord (s), Master (s), my Lord (s),
Sovereign; my lord [master]; can
refer to the Trinity or to an
intensification of the noun;
transliterated Adonai, adonai
|
masculine plural noun
with the 1st person
singular suffix
|
Strong’s #113 &
#136 BDB #10
|
There are actually 3 forms of this word: ʾădônây (אֲדֹנָי) [pronounced uh-doh-NAY]; ʾădônay (אֲדֹנַי) [pronounced
uh-doh-NAY]; and ʾădônîy (אֲדֹנִי) [pronounced uh-doh-NEE].
|
This is a form of Strong’s #113, where there are three explanations given for the yodh ending: (1) this is a
shortened form of the plural ending, usually written -îym (נִים) [pronounced eem], an older form of the pluralis
excellentiæ (the plural of excellence), where God’s sovereignty and lordship are emphasized by the use of the
plural; (2) this is the actual, but ancient, plural of the noun, which refers to the Trinity; or (3) this is the addition
of the 1st person singular suffix, hence, my Lord (the long vowel point at the end would distinguish this from my
lords).
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
kaph or ke (כְּ)
[pronounced ke]
|
like, as, just as; according to,
after; about, approximately
|
preposition of
comparison,
resemblance or
approximation
|
No Strong’s #
BDB #453
|
maleʾâke (מַלְאָ)
[pronounced mahle-AWKe]
|
messenger or angel; this word
has been used for a prophet
(Isa. 42:19) and priest (Mal. 2:7)
|
masculine singular
construct
|
Strong’s #4397
BDB #521
|
ʾĚlôhîym (אלֹהִים)
[pronounced el-o-HEEM]
|
God; gods, foreign gods, god;
rulers, judges; superhuman
ones, angels; transliterated
Elohim
|
masculine plural noun
with the definite article
|
Strong's #430
BDB #43
|
Translation: ...whereas [lit., and] my adonai the king [is] like an angel from Elohim. What Mephibosheth says
here is absolutely true. Many kings would look to consolidate their power when becoming king, which often meant
that they would kill off anyone with a claim to the throne.
Remember when Joab braced David and said how these men saved his sons and daughters? Had Absalom
become king, he would have killed all of his own half-brothers and half-sisters. This occurs in some countries
today, although it may be clothed in some sort of legality. The former president of prime minister or the opposing
candidate might be arrested for some illegal activity. In some cases, they might be executed; and in other cases,
they might be thrown in jail for many years. Whereas, it is legitimate to throw revolutionaries into jail—those who
proclaim a violent overthrow of the present government—even in the United States, we only do this when a person
actually commits some violent acts. Too often, in past riots, we did not jail the participants.
David, on the other hand, was like an angel to Mephibosheth. Mephibosheth is well aware of the good that David
did to him, and is appreciative. He recognizes that many men would have hunted Mephibosheth down and killed
him, whereas David adhered to an oath that he made with Jonathan (Mephibosheth’s father) many years previous
(1Sam. 20:12–17).
Application: Perhaps you are suspicious. You might think, Mephibosheth is of a royal family; why wouldn’t he
want all that David has? If you are thinking that, it reveals a chink in your own armor. Not every person is
motivated by money or by power. If you thought that, then these are two of your possible lusts which you might
struggle with. Along these lines, let me tell you something that you might find shocking: some people do not play
the lottery because they do not want to win the lottery. You may think that everyone wants God to dump millions
of dollars onto their lap. Not everyone is like that. Some people—some mature believers—recognize that a lot
of money can be a great distraction as well as a great responsibility. Their lives may be good as is, putting right
along. Their lives may not seem like much to you; but they might be exactly where God wants them to be doing
what God wants them to do. Mature believers often have a contentment with their circumstances—and more than
a contentment, but a satisfaction and appreciation for what God has given them. You may have seen this great
mansion with iron gates and a green lawn for as far as the eye can see; and you see this as the greatest thing in
life—but it’s not. The greatest thing in this life is your relationship to God. Everything else sorts itself out quite
nicely if that is done right.
Application: That relationship with God, where you are content, is based upon growing in grace and the
knowledge of the Lord Jesus Christ. The Bible mandates this for all believers (2Peter 3:18). In the right
relationship with God, you are not going to be desirous of more money or of a larger house or a better car (or
whatever).
Application: To balance this out, this does not mean you have to buy a car which is 20 years old or that you must
live in a house that you really do not like, or whatever. You have a responsibility to God for the money that you
take in. How you deal with that money is between you and God. You know your own personal motivations. If your
neighbor next door, whom you do not like, gets a Lexus, do you think it sweet revenge if you can buy a more
expensive Lexus? You know your own motivations. You must learn to balance between what you want and what
your responsibilities are.
2Samuel 19:27c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʿâsâh (עָשָֹה) [pronounced
ģaw-SAWH]
|
to do, to make, to construct, to
fashion, to form, to prepare, to
manufacture
|
2nd person masculine
singular, Qal imperative
|
Strong's #6213
BDB #793
|
ţôwb (טוֹב) [pronounced
tohbv]
|
pleasant, pleasing, agreeable,
good, better; approved
|
masculine feminine
singular adjective which
can act like a
substantive; with the
definite article
|
Strong’s #2896
BDB #373
|
As a noun, this can mean the good thing, that which is good [pleasing, approved, kind, upright, right]; goodness,
uprightness, kindness, right; that which is fair [beautiful].
|
be (בְּ) [pronounced beh]
|
in, into, at, by, near, on, with,
before, against, by means of,
among, within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
ʿêynayim (עֵינַיִם)
[pronounced ģay-nah-YIM]
|
eyes, two eyes, literal eye(s),
spiritual eyes; face, appearance,
form; surface
|
feminine dual noun with
the 2nd person masculine
singular suffix
|
Strong’s #5869
(and #5871)
BDB #744
|
This phrase is literally in your eyes, but it can be translated in your opinion, in your estimation, to your way of
thinking, as you see [it]. The dual and plural forms of this word appear to be identical. Possibly, this could also
mean, as you please, as you want, as you desire, whatever you think is right.
|
Translation: Therefore, do [what] is right in your estimation,... Mephibosheth tells David to do whatever he wants
to do. He is not going to oppose him or complain. Mephibosheth trusts in the judgment of David. What David
decides to do just might surprise you.
Gill: condemn him or acquit him; reject him or receive him into favour; he entirely submitted himself
to him, to do with him as seemed good in his sight.
2Samuel 19:28a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
lôʾ (לֹא or לוֹא)
[pronounced low]
|
not, no
|
negates the word or
action that follows; the
absolute negation
|
Strong’s #3808
BDB #518
|
hâyâh (הָיָה) [pronounced
haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person masculine
singular, Qal perfect
|
Strong's #1961
BDB #224
|
kôl (כֹּל) [pronounced
kohl]
|
every, each, all of, all; any of,
any
|
masculine singular
construct not followed by
a definite article
|
Strong’s #3605
BDB #481
|
bayith (בַּיִת) [pronounced
BAH-yith]
|
house, residence; household,
habitation as well as inward
|
masculine singular
construct
|
Strong's #1004
BDB #108
|
ʾâb (אָב)[pronounced
awbv]
|
father, both as the head of a
household, clan or tribe; founder,
civil leader, military leader
|
masculine singular noun
with the 1st person
singular suffix
|
Strong’s #1
BDB #3
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
ʾîm (אִם) [pronounced
eem]
|
if, though; lo, behold; oh that, if
only; when, since, though
|
primarily an hypothetical
particle
|
Strong's #518
BDB #49
|
Together, kîy ʾîm (אִם כִּי) [pronounced kee-eem] act as a limitation on the preceding thought, and therefore
should be rendered but, except, except that, unless and possibly only. However, these particles are not used
in a limiting way if they follow an oath, a question or a negative. Then they can be rendered that if, for if, for
though, that since, for if, but if, indeed if, even if; except for, but.
|
ʾănâshîym (אֲנָשִים)
[pronounced uh-NAW-sheem]; also spelled
ʾîyshîym (אִישִים)
[pronounced ee-SHEEM]
|
men; inhabitants, citizens;
companions; soldiers, followers
|
masculine plural
construct
|
Strong's #376
BDB #35
|
mâveth (מָוֶת)
[pronounced MAW-veth]
|
death, death [as opposed to life],
death by violence, a state of
death, a place of death
|
masculine singular noun
|
Strong’s #4194
BDB #560
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
ʾădônây (אֲדֹנָי)
[pronounced uh-doh-NAY]
|
Lord (s), Master (s), my Lord (s),
Sovereign; my lord [master]; can
refer to the Trinity or to an
intensification of the noun;
transliterated Adonai, adonai
|
masculine plural noun
with the 1st person
singular suffix
|
Strong’s #113 &
#136 BDB #10
|
There are actually 3 forms of this word: ʾădônây (אֲדֹנָי) [pronounced uh-doh-NAY]; ʾădônay (אֲדֹנַי) [pronounced
uh-doh-NAY]; and ʾădônîy (אֲדֹנִי) [pronounced uh-doh-NEE].
|
This is a form of Strong’s #113, where there are three explanations given for the yodh ending: (1) this is a
shortened form of the plural ending, usually written -îym (נִים) [pronounced eem], an older form of the pluralis
excellentiæ (the plural of excellence), where God’s sovereignty and lordship are emphasized by the use of the
plural; (2) this is the actual, but ancient, plural of the noun, which refers to the Trinity; or (3) this is the addition
of the 1st person singular suffix, hence, my Lord (the long vowel point at the end would distinguish this from my
lords).
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Translation: ...for was not the house of my father indeed men of death to my adonai the king? Mephibosheth
here recognizes that, as the other royal house, he and any of his relatives could be seen as dead men, when
David took the throne. David, like many other kings of that era, could have consolidated his power by killing
anyone who appeared to be a threat to him, including the lame Mephibosheth. This is what Mephibosheth is
saying. He knows that, under a different regime, he would have been executed, or, at the very least, exiled.
Instead, David had been very gracious to Mephibosheth, restoring his land to him and his servant, and bringing
him in nightly to eat with the king (2Sam. 9:7–13). This is tremendous graciousness which David showed, when
he did not have to.
2Samuel 19:28c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
shîyth (שִית) [pronounced
sheeth]
|
to put, to set, place; to appoint;
to arrange, to set in order; to
found; to station
|
2nd person masculine
singular, Qal imperfect
|
Strong’s #7896
BDB #1011
|
ʾêth (אֶח) [pronounced
ayth]
|
Indicates next word is the object
of the verb; sometimes
translated to
|
untranslated mark of a
direct object
|
Strong's #853
BDB #84
|
ʿebed (עֶבֶד) [pronounced
ĢEB-ved]
|
slave, servant; underling;
subject; this can mean military
men, soldiers in the plural
|
masculine singular noun
with the 2nd person
masculine singular suffix
|
Strong’s #5650
BDB #713
|
be (בְּ) [pronounced beh]
|
in, into, at, by, near, on, with,
before, against, by means of,
among, within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
ʾâkal (אָכַל) [pronounced
aw-KAHL]
|
those eating; the ones
devouring, those consuming,
those destroying; the ones
enjoying; those who are tasting
|
masculine plural, Qal
active participle
|
Strong’s #398
BDB #37
|
shulechân (שֻלְחָן)
[pronounced shoole-KHAWN]
|
a table; a skin or leather mat laid
on the ground
|
masculine singular noun
with the 2nd person
masculine singular suffix
|
Strong’s #7979
BDB #1020
|
Translation: But you placed your servant among the people [lit., eaters] at your table. David did that which was
unexpected. He set his political enemy at his own table. David did not see Mephibosheth as an enemy, and he
was not David’s enemy. But other men—like Absalom for instance—would have spent a considerable amount
of time eliminating his political enemies, real or imagined.
Matthew Henry: When he might justly have been dealt with as a rebel, he was treated as a
friend...[David’s treatment of Mephibosheth] shows that Ziba's suggestion was improbable; for could
Mephibosheth be so foolish as to aim higher when he lived so easily, so happily as he did? And could
he be so very disingenuous as to design any harm to David.
Now, maybe you see the parallel? We are born enemies of God. We are born not deserving of anything. But
we will sit at table with our Lord (that is, we will enjoy fellowship with Him).
Bear in mind that, in all of the history which is found in Scripture, it is not a collection of random events, recorded
by this or that person, but these things often have parallels. In my study of Deuteronomy, there are things which
Moses says which are not laws, but simply suggestions to a people who do not have a background in some of
these areas, because they were raised in the desert. However, in the New Testament, these suggestions are
often used as illustrations (like don’t muzzle the ox). So Moses simply tells his people—who are not farmers—that
when they move onto a farm in the Land of Promise, that they should not muzzle the ox when plowing or when
crushing grain—allow the ox to enjoy whatever he wants to eat while working. It is a simple thing which has nearly
no spiritual value, but Paul takes that same phrase, a thousand years later, and gives it a spiritual application.
2Samuel 19:28d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
mâh (מָה) [pronounced
maw]
|
what, how, why
|
interrogative;
exclamatory particle
|
Strong’s #4100
BDB #552
|
yêsh (יֵש) [pronounced
yaysh]
|
being, substance, existence;
used as a substitute for to be
(without reference to number or
tense); there [is, are]; to be
present, to be ready, to exist
|
substantive; the verb to
be may be implied
|
Strong’s #3426
BDB #441
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition with the 1st
person singular suffix
|
No Strong’s #
BDB #510
|
ʿôwd (עוֹד) [pronounced
ģohd]
|
still, yet, again, again and again,
repeatedly, in addition to;
continue, continually; more,
farther, besides; as yet, even yet
|
adverb
|
Strong’s #5750
BDB #728
|
tsedâqâh (צְדָקָה)
[pronounced tsedaw-KAW]
|
rectitude, right; justice;
righteousness, executed
righteousness and justice,
righteous vindication
|
feminine singular noun
|
Strong’s #6666
BDB #842
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
zâʿaq (זָעַק) [pronounced
zaw-ĢAHK]
|
to cry out, to call, to cry
|
Qal infinitive construct
|
Strong’s #2199
BDB #277
|
ʿôwd (עוֹד) [pronounced
ģohd]
|
still, yet, again, again and again,
repeatedly, in addition to;
continue, continually; more,
farther, besides; as yet, even yet
|
adverb
|
Strong’s #5750
BDB #728
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Translation: So why is there a right to me to cry again to the king?” Mephibosheth recognizes that, under most
regimes, he would have been dead long ago. He has done nothing to earn or deserve David’s graciousness.
Based upon the way that David has treated Mephibosheth, in grace; Mephibosheth has no right to demand
anything from the king. Mephibosheth has led a wonderful life up to this point, because of David and David’s
wisdom. Under any other king, Mephibosheth would have been killed a decade ago or so. So Mephibosheth is
thankful for the grace that David has shown him. Furthermore, if Mephibosheth could trust David’s judgment and
graciousness in the past, then he is willing to trust David’s judgment and graciousness right now.
L. M. Grant: Another individual of a different character (though also of Saul's house) now comes to
David. Mephibosheth had been evidently able to find help to enable him to come down to the Jordan
to meet David. He had not cared for his lame feet nor trimmed his moustache nor washed his clothes
during all the time that David had been away. This itself was fullest proof before David's eyes that
Ziba's report of Mephibosheth had been false. Mephibosheth had no aspirations whatever to be king.
When David questions him as to why he did not go with David (v.25), his answer is quite simple. He
had told his servant Ziba that he wanted a donkey to ride to follow David, but Ziba deceived him, so
that he was given no means of coming to David at that time. What he says as to Ziba's slandering him
is plainly true, and he declares his deep appreciation of David himself, as though he were an angel
of God, remembering that David had shown him unusual grace at a time when Saul's house was in
danger of extermination (v.28). He tells David therefore that he has no right to expect anything of
him.
Guzik: Though Mephibosheth was slandered before David, Mephibosheth won't defend himself or
demand a hearing before David. He knew David already gave him more than he deserved, so if David
were to now take it all away, he would still be ahead.
In fact, Mephibosheth”s attitude is: we were all at your mercy; not my estate only, (which you have
now granted to Ziba,) but my life also was in your power, if you had dealt with rigor, and as earthly
kings use to do with their predecessors” and enemies” children.
Application: This is grace orientation; and this describes the relationship of the believer to God.
The NJB and several other translations render this: What right have I to make any further appeal to the king? The
Christian Community Bible (and others) render this: What further right do I have to complain to the king?
Maybe you see the parallel. Just as David has been to Mephibosheth; so God is to us. We deserve nothing; God
has given us everything. Just as Mephibosheth has no right to complain to David; we have no right to complain
to God. We are not in charge; God is. And God is perfect in His evaluation and perfect in His justice, of us, and
where we live. When it comes to salvation, we are trusting God’s judgment and His graciousness. When it comes
to our life after salvation, we should continue to trust His judgment and graciousness.
——————————
And so says to him the king, “For why are
you speaking still your words? I have said
you and Ziba will divide the land.”
|
2Samuel
19:29
|
The King said to him, “Why do you continue
speaking of your affairs? I have decided [that]
you and Ziba will divide up the land.”
|
The king then said to him, “Why do you continue to speak of your affairs? I have decided that you and
Ziba ought to divide up the land where you live.”
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate Then the king said to him: Why do you speak any more? what I have said is
determined: you and Siba divide the possessions.
Masoretic Text (Hebrew) And so says to him the king, “For why are you speaking still your words? I have
said you and Ziba will divide the land.”
Peshitta (Syriac) And the king said to him, You have spoken more than enough, I have already
commanded that you and Ziba shall divide the fields.
Septuagint (Greek) And the king said to him, Why speak any longer of these matters? I have said, You
and Ziba shall divide the land.
Significant differences: What David first says appears to be given a colloquial translation in the Syriac.
Thought-for-thought translations; paraphrases:
Common English Bible "You don't need to talk any more about this," the king said to him. "I order you and
Ziba to divide the property."
Contemporary English V. David answered, "You've said enough! I've decided to divide the property between
you and Ziba."
Easy English The king said, `Do not say anything else. You and Ziba will share the land between
you.'
Easy-to-Read Version The king said to Mephibosheth, “Don’t say anything more about your problems. This
is what I decide: You and Ziba will divide the land.”
Good News Bible (TEV) The king answered, "You don't have to say anything more. I have decided that you
and Ziba will share Saul's property."
The Message "That's enough," said the king. "Say no more. Here's my decision: You and Ziba
divide the property between you."
New Life Bible The king said to him, "Why speak any more of how things are with you? I have
decided that you and Ziba should divide the land."
New Living Translation "You've said enough," David replied. "I've decided that you and Ziba will divide your
land equally between you."
The Voice David: Let's not talk any more about this. I have decided that you and Ziba will
share the land.
Partially literal and partially paraphrased translations:
American English Bible And the king said to him: 'Why are you still talking? You must now give your field
to Ziba!'
Beck’s American Translation “Why do you keep on talking about it?” the king asked him. “I have decreed that
you and Ziba should divide the land.”
God’s Word™ The king asked him, "Why do you keep talking about it? I've said that you and Ziba
should divide the land."
New Advent (Knox) Bible And the king told him, No need to say more. My word has been passed; do thou and
Siba divide the lands between you. `My word has been passed', cf. 16.4 above.
David is perhaps interpreting his promise there made, `All that was Miphiboseth's
is thine' as meaning `All that was Miphiboseth's is equally thine', so that the property
would have to be divided between them. David has been criticized for not punishing
Siba's treachery to his master; but it is quite possible that Siba was acting partly in
Miphiboseth's interest, under the impression that Absalom was likely to be
victorious-the property which Siba managed for his master (9.10) would be safe
from confiscation in either event.
New American Bible (2011) But the king said to him: "Why do you go on talking? I say, `You and Ziba shall
divide the property.'" 2 Sm 16:4.
NIRV The king said to him, "You don't have to say anything else. I order you and Ziba to
divide up Saul's fields between you."
New Jerusalem Bible The king said, 'You need say no more. I rule that you and Ziba divide the property
between you.'
Revised English Bible The king answered, ‘You have said enough. My decision is that you and Ziba are
to share the estate.’
Today’s NIV The king said to him, "Why say more? I order you and Ziba to divide the land."
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear The king said to him, "Why speak again of your words? I say--you and Ziba divide
the fields."
Bible in Basic English And the king said, Say nothing more about these things. I say, Let there be a
division of the land between Ziba and you.
Ferar-Fenton Bible Then the king replied, “Why should you say more? I will order that you and Ziba
must divide the property.”
HCSB The king said to him, "Why keep on speaking about these matters of yours? I
hereby declare: you and Ziba are to divide the land."
NET Bible® Then the king replied to him, "Why should you continue speaking like this? You and
Ziba will inherit the field together."
NIV – UK The king said to him, `Why say more? I order you and Ziba to divide the land.'
Jewish/Hebrew Names Bibles:
Complete Jewish Bible The king said to him, "Why speak any more about these matters of yours? I say:
you and Tziva, divide the land."
exeGeses companion Bible And the sovereign says to him,
Why word you any more of your words?
I said, You and Siba allot the field.
Orthodox Jewish Bible And HaMelech said unto him, Why speakest thou any more of thy devarim? I have
said, Thou and Tziva divide the sadeh.
Literal, almost word-for-word, renderings:
English Standard Version And the king said to him, "Why speak any more of your affairs? I have decided: you
and Ziba shall divide the land."
The updated Geneva Bible And the king said unto him, Why do you speak any more of your matters? I have
said, You and Ziba divide the land. David did evil in taking his land from him before
he knew the cause, but much worse, that knowing the truth, he did not restore them.
Green’s Literal Translation And the king said to him, Why do you speak any more of your matters? I have said,
You and Ziba share the land.
Kretzmann’s Commentary And the king said unto him, evidently unwilling to acknowledge that he had done
wrong in accepting the slander of Ziba, Why speakest thou any more of thy
matters? I have said, Thou and Ziba divide the land. This was not quite in
conformity with the truth, since David had restored the entire inheritance of Saul to
Mephibosheth and merely made Ziba the farmer or steward of the estate,
2Sam. 9:6-11.
Syndein/Thieme And the king said unto him, "Why speak you any more of your business? {means
'I have made a decision'} You and Ziba shall divide the estate." {Note: This seems
unfair at first but what it did was settle the matter. The great estates of Saul were
going to be divided between the two contending parties Mephibosheth and Ziba.
Ziba will be left to perish from his own personality. It will catch up with him
eventually. David knew this. Ziba had half the estate but did not have the capacity
to be happy. It would only be miserable. David's son Solomon used the same logic
in determining the mother of a baby when he said, 'cut it in half' and give each one
half. Seems like a hard decision, but genius in judicial matters should be left in the
hands of geniuses and not questioned. Now then, see Chapter 21:7 for the future
benefits for Mephibosheth.}.
World English Bible The king said to him, Why speak you any more of your matters? I say, You and
Ziba divide the land.
Young’s Updated LT And the king says to him, “Why will you speak any more of your matters? I have
said, You and Ziba—share you [all] the field.”
The gist of this verse: David has heard enough and he tells Mephibosheth that the land will be divided
between them.
2Samuel 19:29a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to answer
|
3rd person masculine
singular, Qal perfect
|
Strong’s #559
BDB #55
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition with the 3rd
person masculine
singular suffix
|
No Strong’s #
BDB #510
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
mâh (מָה) [pronounced
maw]
|
what, how, why
|
interrogative;
exclamatory particle
|
Strong’s #4100
BDB #552
|
Lâmed + mâh together literally mean for why. They can be rendered why, for what reason, to what purpose,
for what purpose, indicating an interrogatory sentence. BDB also offers the rendering lest. Gesenius, perhaps
for this passage alone (1Chron. 15:13), offers the rendering on account of [that] which, because that.
|
dâbar (דָּבַר) [pronounced
dawb-VAHR]
|
to speak, to talk [and back with
action], to give an opinion, to
expound, to make a formal
speech, to speak out, to
promise, to propose, to speak
kindly of, to declare, to proclaim,
to announce
|
2nd person masculine
singular, Piel imperfect
|
Strong’s #1696
BDB #180
|
ʿôwd (עוֹד) [pronounced
ģohd]
|
still, yet, again, again and again,
repeatedly, in addition to;
continue, continually; more,
farther, besides; as yet, even yet
|
adverb
|
Strong’s #5750
BDB #728
|
debârîym (דְּבָרִים)
[pronounced dawb-vawr-EEM]
|
words, sayings, doctrines,
commands; things, matters,
affairs; reports
|
masculine plural noun
with the 2nd person
singular suffix
|
Strong's #1697
BDB #182
|
Translation: The King said to him, “Why do you continue speaking of your affairs? David has a great deal to sort
out when returning as king. This is a minor affair, and he does not necessarily want to put himself in the middle
of Mephibosheth and Ziba from hereon out. This is the 3rd time that David has dealt with these two men.
Therefore, rather than ask for more information, David makes a decision—hopefully a decision which will take
David out of making decisions for these two men.
Quite a number of commentators have noted that David’s response here seems harsh, as if he is cutting off
Mephibosheth, and I have to agree with that. It sounds as if David is saying, “I’ve heard enough; here’s my ruling.”
David’s ruling is actually going to be quite good.
2Samuel 19:29b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
1st person singular, Qal
perfect
|
Strong’s #559
BDB #55
|
ʾattâh (אַתָּה) [pronounced
aht-TAW]
|
you (often, the verb to be is
implied)
|
2nd person masculine
singular, personal
pronoun
|
Strong’s #859
BDB #61
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
Tsîybâʾ (צִיבָה)
[pronounced tsee-BAW]
|
statue, post; strength;
transliterated Ziba
|
masculine singular
proper noun
|
Strong’s #6717
BDB #850
|
châlaq (חָלַק)
[pronounced chaw-LAHK]
|
to divide, to apportion, to allot, to
distribute, to share
|
3rd person masculine
plural, Qal imperfect
|
Strong’s #2505
BDB #323
|
ʾêth (אֶח) [pronounced
ayth]
|
Indicates next word is the object
of the verb; sometimes
translated to
|
untranslated mark of a
direct object
|
Strong's #853
BDB #84
|
ʾerets (אֶרֶץ) [pronounced
EH-rets]
|
earth (all or a portion thereof),
land, territory, country, continent;
ground, soil; under the ground
[Sheol]
|
feminine singular noun
with the definite article
|
Strong's #776
BDB #75
|
Translation: I have decided [that] you and Ziba will divide up the land.” What David says here is different than
what he originally told Ziba. Let me remind you of what was said before: When David had passed a little beyond
the summit, Ziba the servant of Mephibosheth met him, with a couple of donkeys saddled, bearing two hundred
loaves of bread, a hundred bunches of raisins, a hundred of summer fruits, and a skin of wine. And the king said
to Ziba, "Why have you brought these?" Ziba answered, "The donkeys are for the king's household to ride on, the
bread and summer fruit for the young men to eat, and the wine for those who faint in the wilderness to drink." And
the king said, "And where is your master's son?" Ziba said to the king, "Behold, he remains in Jerusalem, for he
said, 'Today the house of Israel will give me back the kingdom of my father.'" Then the king said to Ziba, "Behold,
all that belonged to Mephibosheth is now yours." And Ziba said, "I pay homage; let me ever find favor in your sight,
my lord the king." (2Sam. 16:1–4; ESV) David earlier made the unfortunate decision to give all that belonged to
Mephibosheth over to his servant Ziba. David in this verse reverses himself, which is something a king rarely
does. In fact, much of the book of Esther hinges on the idea that a king cannot make one law one day, and then
reverse that same law the next day. This is not what kings do. However, David, rather than get Ziba and
Mephibosheth before him as his first order of business, has decided to simply separate their households. But,
instead of Ziba getting everything, Mephibosheth and Ziba split the land.
Now, Mephibosheth is probably not aware of this decision that David made earlier; and this is because Ziba did
not come back and say, “It’s all mine now; get out.” This is because Absalom was king in Jerusalem and not
David. David made the call; but Ziba was keeping this in his back pocket, as it were, waiting for things to sort
themselves out. I would not be surprised if Ziba did not already interact with Absalom; or have a plan of how to
interact with Absalom, if it appeared that Absalom would remain in power.
Gill comments: Solomn used a similar test to determine which woman's baby was alive. 1Kings 3:16.
He purposed the baby be cut in two to reveal who the real mother was. Likewise, David suggests the
property should be divided between Ziba and Miphibosheth to determine the true loyalty of the later.
In any case, since there has been this friction between Ziba and Mephibosheth; and since David may not want
to determine just exactly who said what when and what was meant; David just cuts their land in half (actually,
Mephibosheth’s land; originally Saul’s). Since Saul was king, it is likely that he had a pretty large plot of land, and
Mephibosheth taking half of it was not a bad deal (had all of Saul’s children and grandchildren lived, Mephibosheth
would have gotten a lot small portion). In any case, this will split up Mephibosheth and Ziba, which appears will
be for the best.
Mephibosheth is the lame son of Jonathan, the grandson of Saul. He does have limited mobility. But, clearly,
he can ride a donkey.
|
Ziba’s Story versus Mephibosheth’s Account
|
1. After the death of Saul and Jonathan on the battlefield, Mephibosheth, Jonathan’s son, was shuffled off
to some other family, and Saul’s servant, Ziba, apparently made out pretty well in the confusion of war.
2. Somehow, Ziba ended up with 15 sons and 20 servants and a large piece of property—and he had no
responsibilities toward Saul’s remaining family. This suggests that Ziba brilliantly pulled a financial coup
of his own, after Saul and his sons were killed in battle. Having 15 sons and 20 servants suggests that
Ziba is very rich.
3. When David asks if there is anyone from the family of Saul that he could show grace to, he found himself
questioning Ziba. David decided that Ziba still has a responsibility toward Mephibosheth, and put Ziba
in charge of taking care of him. David did not take Ziba’s servants away from him. However, they all
became subservient to Mephibosheth. 2Sam. 9:9–12
4. Sometime later, Absalom forces David to leave Jerusalem, and he runs into Ziba while leaving. Ziba
brings David some supplies, and says that Mephibosheth remains behind in Jerusalem, in hopes that he
might become king. 2Sam. 16:1–4
5. Ziba said: "Behold, he remains in Jerusalem, for he said, 'Today the house of Israel will give me back the
kingdom of my father.’ ”
6. As a result, David made a snap decision, assuming the Ziba was telling him the truth: The king said to
Ziba, "Behold, all that belonged to Mephibosheth is now yours." This was a bad decision on David’s part,
as he was unable to hear both sides of this story. In any case, David’s ruling is put on hold until he
returns to Jerusalem. He cannot lay down a ruling when he is no longer king, and he did abdicate the
throne by leaving Jerusalem.
7. Ziba comes again to the king, as he returns, but we do not know if there is any interaction between them.
8. However, Mephibosheth comes to the king in his palace in Jerusalem, and he tells him: “My lord the king,
I was deceived by my own servant, for your servant said to him, ‘Saddle the ass for me that I may ride
it and go with the king;’ (for your servant is lame) Ziba slandered me to my lord the king, whereas you,
my lord, have been like an angel from God. Therefore, do what you believe to be right. Wasn’t the house
of my father considered for death as rivals of my lord? Yet you placed me among the people at your
dinner table. Therefore, I have no right to beg from you any additional benefits.”
9. David does not take a lot of time, it appears, solving this problem. He simply splits the land of
Mephibosheth’s right down the middle, and gives half to Ziba and half to Mephibosheth, severing their
relationship. 2Sam. 19:29
10. This perhaps shows great brilliance on David’s part:
1) The “problem” is solved. David does not have to call in various witnesses to decide any further on
this matter.
2) Mephibosheth, if he is who he says he is (loyal and grateful to the king), then he will be happy with
half of the land.
3) Ziba, if he is the underhanded servant that he appears to be, then he will be continually pissed off,
because David originally gave him all of the land, and now he just has half of it.
4) And David, in this, separates the two men into separate households.
11. This solution should keep the disagreements of these two men out of David’s courtroom.
12. There is the problem that, David is reversing a ruling which he already made. This is not generally done
by kings. However, technically, David was not king when he ruled in favor of Ziba originally.
13. Clarke says1 that this was too great of compensation for Ziba, but the brilliance is this: Ziba thought that
all of the land was his, and now he only gets half; so this will bother him for a great deal of time.
Mephibosheth, who was happy to receive any gracious gift from David, would be happy with whatever
David decided, as he trusted David’s wisdom. Ziba and Mephibosheth essentially receive the exact same
thing, but their attitudes in this ruling will be very different.
14. The attitude of Mephibosheth is the key. Insofar as he is concerned, David ruling over all Israel is
important; everything else is a detail. To Ziba, what he personally possesses is important; and everything
else is a detail.
|
Considering that all of this takes place when Israel is in the midst of a civil war suggests that David might have
more important things to deal with.
|
1 Adam Clarke, Commentary on the Bible; from e-Sword, 2Sam. 19:29.
|
Application: In your own life, you need to consider that what God has given you is enough. What God has given
each one of us is great blessing, or designed for our blessing. We ought to be thankful that God is where He is
and What He is. That is the key to our own personal happiness.
Application: We live in an era where there is great lust for what others have. The 1% are villainized by those on
the left, as if they had done some great evil by accumulating wealth. The believer in Jesus Christ needs to
recognize that there will always be people richer and people poorer; there will always be people who live in a nicer
home and those who live in a lesser home. Having the best home, the newest most expensive car, and the best
food and clothing is not the key to happiness; your spiritual growth and relationship with Jesus Christ is the key
to your happiness.
Under the concept, there is no need to reinvent the wheel:
|
Links to the Doctrine of Happiness
|
The Doctrine of Happiness from Grace Bible Church in Wichita (very lengthy). (HTML)
Happiness by By Dr. Randall E. Radic, Pastor of First Congregational Church (HTML) (DOC)
The Doctrine of Happiness by Pastor L.G. Merritt (PDF)
The Doctrine of Happiness from Cherreguine Bible Doctrine Ministries (PDF)
The Doctrine of Happiness/Joy from the Lake Erie Bible Church (reasonable length; well-organized) (HTML)
(PDF) (DOC).
|
The short view is, learn the Word of God; have Bible doctrine circulating through your thinking, and you will be
happy. Check any or all of these links to see how the Bible lays this out.
|
——————————
And so says Mephibosheth unto the king,
“Furthermore, the all he takes, after which
has come my adonai the king in peace unto
his home.”
|
2Samuel
19:30
|
Mephibosheth said to the king, “Moreover, he
may take it all when my adonai the king has
come to his home in peace.”
|
Mephibosheth said to the king, “As far as I’m concerned, he may take all of the land, since my lord the
king has come back to his home in peace.”
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate And Miphiboseth answered the king: Yea, let him take all, forasmuch as my lord the
king is returned peaceably into his house.
Masoretic Text (Hebrew) And so says Mephibosheth unto the king, “Furthermore, the all he takes, after which
has come my adonai the king in peace unto his home.”
Peshitta (Syriac) And Mephibosheth said to the king, Yea, let him take all the produce also
forasmuch as my lord the king has come again in peace to his own house.
Septuagint (Greek) And Memphibosheth said to the king, Rather, let him take it all, since my lord the
king has come in peace to his house.
Significant differences: None which stand out.
Thought-for-thought translations; paraphrases:
Common English Bible Mephibosheth said to the king, "Let him take all of it, since my master and king has
come home safely."
Contemporary English V. Mephibosheth replied, "He can have it all! I'm just glad you've come home safely."
Easy English Mephibosheth said to the king, `Let Ziba take all the land. I am happy now because
you, my master the king, have arrived safely home.'
Easy-to-Read Version Mephibosheth said to the king, “My lord and king, it is enough that you have come
home in peace. Let Ziba have the land!”
The Message Mephibosheth said, "Oh, let him have it all! All I care about is that my master the
king is home safe and sound!"
New Century Version Mephibosheth said to the king, "Let Ziba take all the land now that my master the
king has arrived safely home."
New Life Bible Mephibosheth said to the king, "Let him take it all, since my lord the king has come
home and is safe."
New Living Translation "Give him all of it," Mephibosheth said. "I am content just to have you safely back
again, my lord the king!"
The Voice Mephibosheth: My king, let him take it all. I'm just grateful you are back safely in
your own palace and kingdom.
Partially literal and partially paraphrased translations:
American English Bible And MephiBosheth said: 'Yes, may he take everything, now that my lord the king
is returning in peace to his palace.'
New Advent (Knox) Bible Why, let him take all, Miphiboseth answered; enough for me that my lord the king
has come home in peace.
New American Bible (2011) Meribbaal answered the king, "Indeed let him take it all, now that my lord the king
has returned safely to his house."
NIRV Mephibosheth said to the king, "I'm happy that you have arrived home safely. So
just let Ziba have everything."
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Mephibosheth said to the king, "He also took all, after my lord the king came in
peace into his house."
The Expanded Bible Mephibosheth said to the king, "Let Ziba take ·all the land [everything] now that my
master the king has arrived safely home."
Ferar-Fenton Bible But Mefibosheth answered the king, “Let him take the whole, since Your Majesty
has come back in peace to your home.”
NET Bible® Mephibosheth said to the king, "Let him have [Heb "take."] the whole thing! My lord
the king has returned safely [Heb "in peace."] to his house!"
NIV – UK Mephibosheth said to the king, `Let him take everything, now that my lord the king
has returned home safely.'
Jewish/Hebrew Names Bibles:
Complete Jewish Bible M'fivoshet said to the king, "Indeed, let him take it all; for me it's enough that my lord
the king has come home in peace."
exeGeses companion Bible And Mephi Bosheth says to the sovereign,
Yes, have him take all
- since my adoni the sovereign
comes again in shalom to his own house.
Hebrew Names Version Mefivoshet said to the king, yes, let him take all, because my lord the king is come
in shalom to his own house.
Orthodox Jewish Bible And Mephivoshet said unto HaMelech, Indeed, let him take all, forasmuch as adoni
HaMelech is come again in shalom unto his own bais.
The Scriptures 1998 And Mephiosheth said to the sovereign, “Rather, let him take it all, since my
master the sovereign has come back in peace to his own house.”
Literal, almost word-for-word, renderings:
English Standard Version And Mephibosheth said to the king, "Oh, let him take it all, since my lord the king
has come safely home."
Kretzmann’s Commentary And Mephibosheth, without a word of protest against this manifest injustice, said
unto the king, Yea, let him take all, forasmuch as my lord the king is come again in
peace unto his own house. This fact was worth more to his loyal soul than the
possession of the estate at Gibeah. Mark: Sin, also in the case of David, weakens
the will, the evil consequences being seen in false decisions.
New King James Version Then Mephibosheth said to the king, "Rather, let him take it all, inasmuch as my lord
the king has come back in peace to his own house."
New RSV Mephibosheth [Or Merib-baal] said to the king, `Let him take it all, since my lord the
king has arrived home safely.'
Syndein/Thieme And Mephibosheth replied to the king, "Yes, let him take all, {remind you of what the
true mother of the child said to Solomon?} since my lord the king has entered
prosperously unto his palace. {Note: No spiritual handicap here at all. This is the
attitude of a very mature believer! He is now a great and noble man! In fact, Ziba
and Saul were very much alike - petty and ambitious. Mephibosheth was greater
than Saul (and even maybe his father Jonathan)!}
Webster’s Bible Translation And Mephibosheth said to the king, Yes, let him take all, forasmuch as my lord the
king hath come again in peace to his own house.
World English Bible Mephibosheth said to the king, yes, let him take all, because my lord the king is
come in peace to his own house.
Young’s Updated LT And Mephibosheth says unto the king, “Yea, the whole let him take, after that my
lord the king has come in peace unto his house.”
The gist of this verse: Mephibosheth says, “As far as I am concerned, he can have it all. I am glad that
you are back home and safe, my lord.”
2Samuel 19:30a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
Mephîybôsheth (מְפִיבֹשֶת)
[pronounced mehf-ee-BOH-shehth]
|
dispeller of shame; an advocate
of shame; a shameful thing from
the mouth; exterminating an idol;
transliterated Mephibosheth
|
masculine singular
proper noun
|
Strong’s #4648
BDB #937
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
gam (גַם) [pronounced
gahm]
|
also, furthermore, in addition to,
as well; even, moreover
|
adverb
|
Strong’s #1571
BDB #168
|
ʾêth (אֶח) [pronounced
ayth]
|
Indicates next word is the object
of the verb; sometimes
translated to
|
untranslated mark of a
direct object
|
Strong's #853
BDB #84
|
kôl (כֹּל) [pronounced
kohl]; also kol (כַּל)
[pronounced kol]
|
all, all things, the whole, totality,
the entirety, everything
|
masculine singular noun
with the definite article
|
Strong’s #3605
BDB #481
|
lâqach (לָקַח)
[pronounced law-KAHKH]
|
to take, to take away, to take in
marriage; to seize
|
3rd person masculine
singular, Qal imperfect;
pausal form
|
Strong’s #3947
BDB #542
|
Translation: Mephibosheth said to the king, “Moreover, he may take it all... It appears as if Mephibosheth does
not care about his land, and says here that Ziba can have all of it. Whether he says that unequivocally or whether
he is simply illustrating his happiness that David has returned, we do not know. That is, it is hard to tell is
Mephibosheth is saying, “Look, I will come in when things are settled and sign over the deed tomorrow.” Or, is
he saying, “Look, I am glad that you are back safely, and that is all that matters. Ziba can have all my land, for
all that matters.”
In any case, remember that Mephibosheth, for a moment there, may have been executed. Based upon what
David said, and based upon what occurred, Mephibosheth recognizes that David may not seem him as a faithful
servant, but as someone who was willing to stay in Jerusalem to usurp power, if a power-vacuum opened up. As
such, he is a potential enemy of David’s. This is the impression which Ziba wanted David to have of
Mephibosheth. This is inaccurate, which I believe Mephibosheth’s testimony here reveals.
Under Absalom, Mephibosheth’s life was actually in danger. Absalom had not held the reigns of power long
enough to give us any idea of what he would have done; but based upon what he had already done, it is
reasonable to suppose that he would have killed anyone who threatened his control of the throne.
Regarding what Mephibosheth said—he is not involved in sour grapes here, not is he making the determination
of the disposition of the land. Mephibosheth is genuinely glad to have David back, as David truly looked out for
him. Secondly, he can deed the land over to Mephibosheth; but I believe what he is saying here is simply to
express his true feelings on this matter. He is alive by grace and David has looked out for him in grace.
Mephibosheth recognizes that this is a great thing.
For all intents and purposes, David is the giver, and the gift is the land. To Mephibosheth, the giver is much more
important than the gift. Quite obviously, this ought to be our relationship with God.
2Samuel 19:30b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
ʾachărêy (אַחֲרֵי)
[pronounced ah-kuh-RAY]
|
behind, after; following; after
that, afterwards; hinder parts
|
preposition; plural form
|
Strong’s #310
BDB #29
|
ʾăsher (אֲֹשֶר)
[pronounced uh-SHER]
|
that, which, when, who, whom
|
relative pronoun
|
Strong's #834
BDB #81
|
Together, they mean when, after that, after which with a finite verb.
|
bôwʾ (בּוֹא) [pronounced
boh]
|
to come in, to come, to go in, to
go, to enter, to advance
|
3rd person masculine
singular, Qal perfect
|
Strong’s #935
BDB #97
|
ʾădônây (אֲדֹנָי)
[pronounced uh-doh-NAY]
|
Lord (s), Master (s), my Lord (s),
Sovereign; my lord [master]; can
refer to the Trinity or to an
intensification of the noun;
transliterated Adonai, adonai
|
masculine plural noun
with the 1st person
singular suffix
|
Strong’s #113 &
#136 BDB #10
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
shâlôwm (שָלוֹם) or
shâlôm (שָלֹם)
[pronounced shaw-LOHM]
|
completeness, soundness,
health and welfare, peace,
prosperity, safe, secure, tranquil,
undisturbed, unagitated
|
masculine singular noun
|
Strong’s #7965
BDB #1022
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
bayith (בַּיִת) [pronounced
BAH-yith]
|
house, residence; household,
habitation as well as inward
|
masculine singular noun
with the 3rd person
masculine singular suffix
|
Strong's #1004
BDB #108
|
Translation: ...when my adonai the king has come to his home in peace.” Mephibosheth affirms his happiness
that David has returned safely to Jerusalem. This suggests to me that, Mephibosheth is not really giving all of his
land to Ziba, but is saying that, “In the light of your safe return, my king; what happens with my land is not nearly
as important.”
Morgan: For his own enrichment this man cared nothing at all. It was everything to him that his king
should come into the possession of his kingdom in peace . . . It is to be feared that too often we are
more concerned about our rights than about His. It is a great and glorious thing when our loyalty and
love make us far more concerned about the victories of our Lord, than about our own unquestioned
rights. Yet that should be the normal attitude of all who sit at the King's Table.
Matthew Henry: A good man can contentedly bear his own private losses and disappointments, while
he see Israel in peace, and the throne of the Son of David exalted and established. Let Ziba take all,
so that David may be in peace.
Jamieson, Fausset and Brown: the generous, disinterested spirit displayed by Mephibosheth was
worthy a son of the noble-hearted Jonathan.
Does Mephibosheth give up his land? Do he and Ziba divide it right down the middle? We are not told this. This
is where we leave this particular narrative. However, based upon this passage, and David being king, this would
suggest that Mephibosheth’s property was divided in half and half given to Ziba. Although some of us might not
think that is fair, Mephibosheth himself says, “As far as I’m concerned, Ziba could have taken all my property; I
am happy that you, my lord the king, are back in Jerusalem and safe.” Furthermore, as has already been pointed
out, Ziba, once thinking that all of the land of Mephibosheth was now cut in half, if he is the schemer that he seems
to be, then Mephibosheth living on the other half of the land will bother him no end till the day that he dies.
Surely you have heard of people who have won this or that lottery and have either lost the money or have become
very unhappy as a result of their winnings. Furthermore, many such people become estranged from their families,
as no one can agree on whether some of these winnings ought to be shared. Ziba is the person who cannot stand
to part with any of his winnings. As long as he maintains this mental attitude, he will be unhappy.
The last few verses read: When Mephibosheth went to Jerusalem to meet the king, the king asked him, “Why
didn’t you go with me in the first place, Mephibosheth?” He answered, “My lord the king, I was deceived by my
own servant, for your servant said to him, ‘Saddle the ass for me that I may ride it and go with the king;’ (for your
servant is lame) Ziba slandered me to my lord the king, whereas you, my lord, have been like an angel from
God. Therefore, do what you believe to be right. Wasn’t the house of my father considered for death as rivals
of my lord? Yet you placed me among the people at your dinner table. Therefore, I have no right to beg from
you any additional benefits.” The king then said to him, “Why do you continue to speak of your affairs? I have
decided that you and Ziba ought to divide up the land where you live.” Mephibosheth said to the king, “As far
as I’m concerned, he may take all of the land, since my lord the king has come back to his home in peace.”
|
This causes the Expositor’s Bible Commentary to ask: But why did not the king restore all his property to
Mephibosheth? Why say that he and Ziba were to divide it?
|
David’s Marvelous Decision Regarding Mephibosheth and Ziba
|
1. Personally, I think that the decision that David made here was brilliant, and I am quite torn between this
being accidental brilliance or David’s actual brilliance.
2. Ziba, who should be the servant to Mephibosheth, came and told David a story during a time when David
was emotionally wrought (he was leaving Jerusalem because his son Absalom had revolted against him);
and Ziba procured from David all of Mephibosheth’s land.
3. Ziba did not say, after this grant, “Listen, all I want is half of the land. Mephibosheth, for all of his bad
points, won’t ever be king instead of you.” No, Ziba wanted all of the land.
4. When Mephibosheth comes to the king to discuss what happened, it becomes clear that there are two
very different sides to this story and that Mephibosheth is probably the one telling the truth.
5. It is also clear that, these men may spend the rest of their lives in opposition to one another. At least this
would be true of Ziba. It became clear to David that, Ziba for certain might use any instance of national
instability to his own advantage (which he did when King Saul died).
6. David appeared to stop Mephibosheth mid-sentence to say, “I’ve heard enough. Here’s my ruling.” Now,
perhaps David had a lot on his plate that day (my guess is that he did) and he was moving things along;
or he was, with his curtness, testing Mephibosheth’s response. I’ve sat in a courtroom on a number of
occasions, and I have heard judges cut off people mid-sentence, and say, “Ready to rule; you can be
quiet now.” In such cases, often the opposing parties have repeated themselves, or one of them has
clearly admitted to something that they do not realize that they have admitted to. Judges do have to keep
things moving along. I have heard on at least two occasions, when a party began to interrupt the judge,
and the judge says, “I am ready to rule in your favor; do you really think you need to keep talking?”
7. Also, and I don’t know if this applies or not, but sometimes, the curtness of a judge can bring out an
importance response from a plaintiff or defendant.
8. It is clear, by Mephibosheth’s response to the ruling, that he was fine with nearly any ruling, because he
understood that David was a good king and had given him great grace in the past. This was the response
that David wanted to hear, and he did not have to amend his ruling again because of that response.
9. Therefore, David splits up the land which is rightfully Mephibosheth’s between Mephibosheth and Ziba.
This is what is brilliant. Ziba thought that he had all of the land, but now he had half of it, and that is going
to make him grind his teeth until the day he dies, because he just looks over the ridge to the other half
of this land, and there Mephibosheth lives. On the other hand, Mephibosheth was glad for any grace
received at the hand of David. Even at this point in time, if he were executed, he would have received
more grace than what he deserved. So, Mephibosheth will always be thankful for what he has received
at the hand of David.
10. How this works for each of the parties:
1) Mephibosheth is graced out by David again. He has already expressed that having no land is fine
with him, just as long as his king is returned safe in Jerusalem.
2) Ziba will constantly look across the way and see the land portion that he wanted. If he is the
dishonest one (which I believe he is), David splitting up the land will both him until the day he dies.
3) David will get these two out of his hair. He will probably continue to see Mephibosheth at dinners;
but he will no longer have to deal with any of their disagreements.
11. This is also a parallel between the mature believer and the immature believer (or unbeliever). The mature
believer is thankful for all that God has given him, even if he can look across the way and see someone
who has more than he does. However, the immature believer or the unbeliever is less likely to be happy
with what they have, even if it is exactly the same.
12. Ziba also had to recognize that, if he came to David again with some false story, there is a good chance
that David, this time around would strip him of all his land. So this decision gave Ziba enough to make
him jealous of Mephibosheth still; and yet shut him down to the point where he would not come to David
and try to weasel more land out of him.
|
The decisions which David makes on the way back suggests to me that he is on the road to recovery. Now,
recall that involvement in the interlocking systems of arrogance can happen to a believer at any stage of growth.
If you are able to leave the interlocking systems of arrogance, then you might return to a spiritual life where you
have not lost much ground, although you certainly lose time (David lost several years due to his foray into the
interlocking systems of arrogance.
|
——————————
David and His Wealthy Benefactor Barzillai
And Barzillai the Gileadite had come down
from Rogelim. And so he went across with
the king the Jordan to send him in the
Jordan.
|
2Samuel
19:31
|
Barzillai the Gileadite had come down from
Rogelim, and he went across the Jordan with
the king to escort him upon the Jordan.
|
Barzillai the Gileadite came down from Rogelim and escorted King David across the Jordan.
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate Berzellai also the Galaadite coming down from Rogelim, brought the king over the
Jordan, being ready also to wait on him beyond the river.
Masoretic Text (Hebrew) And Barzillai the Gileadite had come down from Rogelim. And so he went across
with the king the Jordan to send him in the Jordan.
Peshitta (Syriac) Now Barzillai the Gileadite came down from Dobelin and went with the king to
conduct him over the Jordan.
Septuagint (Greek) And Barzillai the Gileadite came down from Rogelim, and crossed over the Jordan
with the king, that he might escort the king over the Jordan.
Significant differences: The Jordan is named twice in the Hebrew; once in the Latin and Syriac.
Thought-for-thought translations; paraphrases:
Common English Bible Now Barzillai the Gileadite had come down from Rogelim. He accompanied the king
to the Jordan River to send him off there.
Easy English David is kind to Barzillai
Now Barzillai lived in the land of Gilead. He came from the town of Rogelim. He
crossed the Jordan with the king.
Easy-to-Read Version Barzillai of Gilead came down from Rogelim. He came to the Jordan River with King
David. He went with the king to lead him across {the river}.
The Message Barzillai the Gileadite had come down from Rogelim. He crossed the Jordan with
the king to give him a good send-off.
New Life Bible Now Barzillai of Gilead had come down from Rogelim. He went on to the Jordan
with the king, to lead him over the river.
New Living Translation David's Kindness to Barzillai
Barzillai of Gilead had come down from Rogelim to escort the king across the
Jordan.
The Voice Barzillai from Gilead, who had fed the king's forces, had come down from Rogelim
to escort the king across the Jordan.
Partially literal and partially paraphrased translations:
American English Bible Then BarZilLai (the Gileadite) came to the king at the JorDan from RogelLim, to
accompany him on his way back home.
Beck’s American Translation Barzillai, the man from Gilead, came down from Rogelim, and he came with the king
to the Jordan to say good-bye to him at the Jordan.
Christian Community Bible Now, Barzillai the Gileadite had come down from Rogelim and he crossed the
Jordan with him; then he said good - bye to him.
God’s Word™ Barzillai, the man from Gilead, came from Rogelim with the king to the Jordan River
to send him on his way.
New Advent (Knox) Bible Berzellai, too, the man of Galaad, came down from Rogelim, to attend his crossing
of Jordan, ready to accompany him to the further bank.
New American Bible (2002) Barzillai the Gileadite also came down from Rogelim and escorted the king to the
Jordan for his crossing, taking leave of him there.
New American Bible (2011) David and Barzillai.
Barzillai the Gileadite also came down from Rogelim and escorted the king to the
Jordan for his crossing, taking leave of him at the Jordan. 2 Sm 17:27-29; 1 Kgs
2:7; Ezr 2:61.
NIRV Barzillai had also come down to go across the Jordan River with the king. He
wanted to send the king on his way from there. Barzillai was from Rogelim in the
land of Gilead.
New Jerusalem Bible Barzillai the Gileadite had come down from Rogelim and accompanied the king
towards the Jordan, intending to take leave of him at the Jordan.
Today’s NIV Barzillai the Gileadite also came down from Rogelim to cross the Jordan with the
king and to send him on his way from there.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Barzillai of West-Jordan descended by on-foot, and passed the Jordan with the
king, to send him in the Jordan.
Bible in Basic English And Barzillai the Gileadite came down from Rogelim; and he went on as far as
Jordan with the king to take him across Jordan.
Ferar-Fenton Bible Barzilai the Ghiladite also came down from Rogelim and advanced to the jordan
with the king to help him over the jordan.
HCSB Barzillai the Gileadite had come down from Rogelim and accompanied the king to
the Jordan River to see him off at the Jordan.
NET Bible® Now when Barzillai the Gileadite had come down from Rogelim, he crossed the
Jordan with the king so he could send him on his way from there. The MT reading
אֶת־בַיַּרְדֵּן (’et-vayyarden, “in the Jordan”) is odd syntactically. The use of the
preposition after the object marker אֶת (’et) is difficult to explain. Graphic confusion
is likely in the MT; the translation assumes the reading מִיַּרְדֵּן (miyyarden, “from the
Jordan”). Another possibility is to read the definite article on the front of “Jordan”
(הַיַּרְדֵּן, hayyarden; “the Jordan”).
NIV – UK Barzillai the Gileadite also came down from Rogelim to cross the Jordan with the
king and to send him on his way from there.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Barzillai the Gil'adi had come down from Roglim and passed on to the Yarden with
the king to bring him across the Yarden.
exeGeses companion Bible And Barzillay the Giladiy descends from Rogelim
and passes over Yarden with the sovereign
to send him over Yarden.
Orthodox Jewish Bible And Barzillai the Gileadi came down from Roglim, and went over Yarden with
HaMelech, to conduct him over Yarden.
Literal, almost word-for-word, renderings:
English Standard Version Now Barzillai the Gileadite had come down from Rogelim, and he went on with the
king to the Jordan, to escort him over the Jordan.
Kretzmann’s Commentary And Barzillai the Gileadite, one of those men who had sent provisions for David and
his army to Mahanaim, 2Sam. 17:27, came down from Rogelim, and went over
Jordan with the king to conduct him over Jordan, intending only to accompany
David to the other side of the river, and then to return.
New King James Version David's Kindness to Barzillai
And Barzillai the Gileadite came down from Rogelim and went across the Jordan
with the king, to escort him across the Jordan.
World English Bible Barzillai the Gileadite came down from Rogelim; and he went over the Jordan with
the king, to conduct him over the Jordan.
Young’s Updated LT And Barzillai the Gileadite has gone down from Rogelim, and passes over the
Jordan with the king, to send him away over the Jordan.
The gist of this verse: David’s wealthy friend arrives to escort David over the Jordan.
2Samuel 19:31a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
Barezillay (בַּרְזִלִַּי)
[pronounced bar-zil-LAH-ee]
|
iron [-hearted]; my
iron; transliterated Barzillai
|
masculine singular
proper noun
|
Strong’s #1271
BDB #137
|
Gileʿâdîy (גִּלְעָדִי)
[pronounced ghil-aw-DEE]
|
rocky region; transliterated
Gileadite
|
adjective gentis with the
definite article
|
Strong’s #1569
BDB #167
|
yârad (יָרַד) [pronounced
yaw-RAHD]
|
to descend, to come down, to go
down
|
3rd person masculine
singular, Qal perfect
|
Strong’s #3381
BDB #432
|
min (מִן) [pronounced
mihn]
|
from, off, out from, out of, away
from, on account of, since, than,
more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
Rôgelîym (רֹגְלִים)
[pronounced row-gel-EEM]
|
feet, place for feet; place of
fullers and is transliterated
Rogelim
|
proper noun; location
|
Strong’s #7274
BDB #920
|
BDB says this is a place in the highlands east of the Jordan.
|
Translation: Barzillai the Gileadite had come down from Rogelim,... Barzillai is an older man who helped to
supply David’s army when they were east of the Jordan. He came down from his city in order to escort David
across the Jordan River.
David is traveling with an army, so I don’t think that there is any safety involved, but that this is more ceremonial,
where Barzillai on the east recognizes David as king, and deposits him west of the Jordan, where he will be
recognized as king over all Israel as well.
The city of Rogelim is only mentioned in connection with Barzillai (2Sam. 17:27 19:31); and given the information
in the previous few chapters, we would conclude that it is east of the Jordan, possibly not too far from Mahanaim.
Rogelim means feet; and some suggest it is a place of washing clothes (the feet would be used on the clothes
in water to clean them).
2Samuel 19:31b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʿâbar (עָבַר) [pronounced
ģawb-VAHR]
|
to pass over, to pass through, to
pass on, to pass, to go over
[beyond], to cross, to cross over;
to go away, to depart; to violate
[a law]
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #5674
BDB #716
|
ʾêth (אֶח) [pronounced
ayth]
|
with, at, near, by, among,
directly from
|
preposition (which is
identical to the sign of
the direct object)
|
Strong's #854
BDB #85
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Yâredên (יָרְדֵן)
[pronounced yare-DAYN]
|
descender; flowing downward;
the watering place; transliterated
Jordan
|
proper noun with the
definite article
|
Strong’s #3383
BDB #434
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
shâlach (שָלַח)
[pronounced shaw-LAKH]
|
to send, to send off, to send
away, to dismiss, to give over, to
cast out, to let go, to set free, to
shoot forth [branches], to shoot
[an arrow]
|
Piel infinitive construct
with the 3rd person
masculine singular suffix
|
Strong’s #7971
BDB #1018
|
Here, Owen and several others translate this to escort.
|
ʾêth (אֶח) [pronounced
ayth]
|
Indicates next word is the object
of the verb; sometimes
translated to
|
untranslated mark of a
direct object
|
Strong's #853
BDB #84
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
This is very odd to have the mark of the direct object combined with the bêyth preposition. This would make
more sense if the 3rd person masculine singular suffix was at the end of the direct object, but it is not (it would
then mean to send him upon the Jordan). Now, there is no difference between the preposition ʾêth and the
direct object sign ʾêth; which suggests that it with the bêyth preposition have a more specific meaning when
used together. I could not find any mention of this in BDB or in Gesenius.
|
The NET Bible also points this out: The MT reading אֶת־בַיַּרְדֵּן (’et-vayyarden, “in the Jordan”) is odd syntactically.
The use of the preposition after the object marker אֶת (’et) is difficult to explain. Graphic confusion is likely in
the MT; the translation assumes the reading מִיַּרְדֵּן (miyyarden, “from the Jordan”). Another possibility is to read
the definite article on the front of “Jordan” (הַיַּרְדֵּן, hayyarden; “the Jordan”).
|
Perhaps there should have been the 3rd person masculine singular suffix affixed to the sign of the direct object,
instead of to the verb, which would give us the same translation, without the confusion. This would be a very
small letter which could have dropped out, and would solve all textual problems here.
|
Another option is, there is the word boat or something like that missing from the text. That would make perfect
sense as well. There is a word for ferry-boat in this chapter, and perhaps that word was lost.
|
Yâredên (יָרְדֵן)
[pronounced yare-DAYN]
|
descender; flowing downward;
the watering place; transliterated
Jordan
|
proper noun with the
definite article
|
Strong’s #3383
BDB #434
|
Translation: ...and he went across the Jordan with the king to escort him upon the Jordan. There are some
textual problems in this verse—the second half simply does not translate easily (it could be missing a letter). It
is worth examining other ancient translations, bearing in mind that they might smooth out the translation
intentionally. That would be a natural thing for them to do.
At first it appears as though Barzillai is traveling over the Jordan with David; and then in v. 33, it appears as if he
is not. I think the idea is, Barzillai helped David and his families cross over the Jordan, overseeing many of the
details. However, when we get to v. 33, David is speaking of Barzillai coming over the Jordan for good.
——————————
And Barzillai was old—very—a son of eighty
a year—and he [even] he had sustained the
king in his dwelling in Mahanaim, for a man
great [in wealth] he very.
|
2Samuel
19:32
|
Barzillai was very old—80 years old—and [it
was] he [who] had sustained the king during
his stay at Mahanaim, for he was a man [of]
great wealth.
|
Barzillai was a very old man—he was 80 years old—and it was he who sustained King David during his
stay at Mahanaim, for he was a man of great wealth.
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate Now Berzellai the Galaadite was of a great age, that is to say, fourscore years old,
and he provided the king with sustenance when he abode in the camp: for he was
a man exceeding rich.
Masoretic Text (Hebrew) And Barzillai was old—very—a son of eighty a year—and he [even] he had
sustained the king in his dwelling in Mahanaim, for a man great [in wealth] he very.
Peshitta (Syriac) Now Barzillai was a very aged man, eighty years old; and he had provided the king
with food while he remained at Mahanaim; for he was a very wealthy man.
Septuagint (Greek) And Barzillai was a very old man, eighty years old; and he had provided for the king
when he dwelt in Mahanaim; for he was a very great man.
Significant differences: This appears as if all worked with the same original text.
Thought-for-thought translations; paraphrases:
Common English Bible Barzillai was very old, 80 years of age. He had supported the king during his stay
at Mahanaim because Barzillai was a very wealthy man.
Contemporary English V. Barzillai was eighty years old. He was very rich and had sent food to David in
Mahanaim.
Easy-to-Read Version Barzillai was a very old man. He was 80 years old. He had given the king food and
other things when David was staying at Mahanaim. Barzillai {could do this because}
he was a very rich man.
The Message Barzillai was a very old man--eighty years old! He had supplied the king's needs all
the while he was in Mahanaim since he was very wealthy.
New Berkeley Version Now Barzillai of Gilead had come down from Rogelim and had accompanied the
king to the Jordan to escort him over the Jordan, thought Barzillai was quite old,
being eighty. He was also the one who had sent the king provisions during his stay
in Mahanaim, because he was very well-to-do. V. 31 is included for context.
New Living Translation He was very old, about eighty, and very wealthy. He was the one who had provided
food for the king during his stay in Mahanaim.
Partially literal and partially paraphrased translations:
American English Bible BarZilLai was a very old man (eighty years old), but he had fed the king while he
was living in Manaim, because he was very wealthy.
Christian Community Bible Barzillai was a very old man of eighty, who, being a very wealthy man, had provided
the king with food when he remained in Mahanaim.
New Advent (Knox) Bible Berzellai of Galaad was an old man, eighty years old; he it was that brought the king
provisions, while he lay at the Encampment, for he was a man of great riches.
New American Bible (2002) It was Barzillai, a very old man of eighty and very wealthy besides, who had
provisioned the king during his stay in Mahanaim.
NIRV He was a very old man. He was 80 years old. He had given the king everything he
needed while the king was staying in Mahanaim. That's because Barzillai was very
wealthy.
New Jerusalem Bible Barzillai was a man of great age; he was eighty years old. He had kept the king in
provisions during his stay at Mahanaim, being a very wealthy man.
Mostly literal renderings (with some occasional paraphrasing):
Bible in Basic English Now Barzillai was a very old man, as much as eighty years old: and he had given
the king everything he had need of, while he was at Mahanaim, for he was a very
great man.
The Expanded Bible Barzillai was a very old man, eighty years old. He had ·taken care of [provided food
for] the king when David was staying at Mahanaim, because Barzillai was a very
rich man [17:27-29].
Ferar-Fenton Bible Barzilai, however, was very old, eighty years of age, and he had provided for the
king at his own residence at Makhanim, for he was a very great man.
NET Bible® But Barzillai was very old - eighty years old, in fact - and he had taken care of the
king when he stayed in Mahanaim, for he was a very rich [Heb "great."] man.
NIV, ©2011 Now Barzillai was very old, eighty years of age. He had provided for the king during
his stay in Mahanaim, for he was a very wealthy [1Sa 25:2] man.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Barzillai was a very old man, eighty years old; he had provided for the king's needs
when he was staying at Machanayim; for he was a wealthy man.
exeGeses companion Bible And Barzillay aged mightily
- a son of eighty years:
and he sustained the sovereign
when he resided at Machanayim;
and he is a mighty great man.
Orthodox Jewish Bible Now Barzillai was zaken me'od, even fourscore shanah; and he had been the
support of HaMelech while he dwelt at Machanayim; for he was an ish gadol me'od.
The Scriptures 1998 And Barzillai was a very aged man, eighty years old. And he had sustained the
sovereign while he was dwelling at Maḥanayim, for he was a very rich man.
Literal, almost word-for-word, renderings:
Darby Translation And Barzillai was very aged, eighty years old; and it was he that had maintained the
king while he abode at Mahanaim; for he was a very great man.
Emphasized Bible Now, Barzillai, was very aged, eighty years old,—and, he himself, had sustained the
king, throughout his sojourn in Mahanaim, for he was, an exceeding great man.
English Standard Version Barzillai was a very aged man, eighty years old. He had provided [ch. 17:27-29] the
king with food while he stayed at Mahanaim, for he was a very wealthy man.
Kretzmann’s Commentary Now, Barzillai was a very aged man, even fourscore years old; and he had provided
the king of sustenance while he lay at Mahanaim, before the army of the rebels had
been dispersed; for he was a very great man, rich and influential.
New King James Version Now Barzillai was a very aged man, eighty years old. And he had provided the king
with supplies while he stayed at Mahanaim, for he was a very rich man.
Third Millennium Bible Now Barzillai was a very aged man, even fourscore years old; and he had provided
the king with sustenance while he lay at Mahanaim, for he was a very great man.
World English Bible Now Barzillai was a very aged man, even eighty years old: and he had provided the
king with sustenance while he lay at Mahanaim; for he was a very great man.
Young’s Updated LT And Barzillai is very aged, a son of eighty years, and he has sustained the king in
his abiding in Mahanaim, for he is a very great man.
The gist of this verse: Barzillai was an old man, age 80, and he had supplied David logistically when he
was in Mahanaim. Barzillai was able to do this because he was quite wealthy.
2Samuel 19:32a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
Barezillay (בַּרְזִלִַּי)
[pronounced bar-zil-LAH-ee]
|
iron [-hearted]; my
iron; transliterated Barzillai
|
masculine singular
proper noun
|
Strong’s #1271
BDB #137
|
zâqên (זָקֵן) [pronounced
zaw-KANE]
|
to become old, to become aged
|
3rd person masculine
singular, Qal perfect
|
Strong’s #2204
BDB #278
|
meʾôd (מְאֹד) [pronounced
me-ODE]
|
exceedingly, extremely, greatly,
very
|
adverb
|
Strong’s #3966
BDB #547
|
bên (בֵּן) [pronounced
bane]
|
son, descendant
|
masculine singular
construct
|
Strong’s #1121
BDB #119
|
shemônîym (שְמֹנִים)
[pronounced she-moh-NEEM]
|
eighty
|
indeclinable plural
numeral; adjective
|
Strong’s #8084
BDB #1033
|
shânâh (שָנָה)
[pronounced shaw-NAW]
|
year
|
feminine singular noun
|
Strong’s #8141
BDB #1040
|
Translation: Barzillai was very old—80 years old... On occasion, the Bible defines someone as being old; and
here, as being very old. It is not clear what this means exactly, as Barzillai is energetic enough to arrange some
sort of send-off or accompaniment for David, which would have required him to travel a moderate distance. He
also oversaw the logistics of food and supplies to David’s army (along with two other men). Both of these
operations involved a greater amount of energy perhaps than most 80 year olds have.
Perhaps his old-ness was related to his inability to make a great change in his life; and perhaps it related to his
physical appearance. Perhaps the energy expended here was a great deal of energy for him and the last time
he would exert this much effort.
2Samuel 19:32b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
hûwʾ (הוּא) [pronounced
hoo]
|
he, it; himself as a demonstrative
pronoun: that, this (one); same
|
3rd person masculine
singular, personal
pronoun; sometimes the
verb to be, is implied
|
Strong’s #1931
BDB #214
|
This pronoun can be used in the emphatic sense. Sometimes, the verb to be is implied when this pronoun is
used.
|
kûwl (כּוּל) [pronounced
kewl]
|
to sustain [support, nourish],
provide for; to maintain; to
contain, to hold [in]; to restrain;
to endure; to protect
|
3rd person masculine
singular, Pilpel perfect
|
Strong’s #3557
BDB #465
|
ʾêth (אֶח) [pronounced
ayth]
|
Indicates next word is the object
of the verb; sometimes
translated to
|
untranslated mark of a
direct object
|
Strong's #853
BDB #84
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
Although the bêyth preposition is primarily a preposition of proximity, it can also mean in, among, in the midst
of; at, by, near, on; throughout; before, in the presence of, upon; with; to, unto, upon, up to; in respect to, on
account of; because of; by means of, about, concerning. It is reasonable to translate this preposition during
when a temporal sense is apropos.
|
shîybâh (שִינָה)
[pronounced SHEE-baw]
|
sojourn, residence, dwelling;
stay
|
feminine singular noun
with the 3rd person
masculine singular suffix
|
Strong’s #7871
BDB #444
|
This appears to be identical to Strong’s #7870; although according to my e-sword concordance, that word is
not found anywhere.
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
Machănayim (מַחֲנַיִם)
[pronounced mahkh-uh-AH-yim]
|
two camps; transliterated
Mahanaim
|
proper singular noun;
location
|
Strong’s #4266
BDB #334
|
Translation:...—and [it was] he [who] had sustained the king during his stay at Mahanaim,... I gave an unusual
translation for the bêyth preposition here. This is used for proximity—however, here the proximity is a temporal
one, so I translated it with the word during.
An army requires food. They cannot go into war without food, because this provides them the strength to move
forward and to defeat their enemy. Barzillai is quite aware of this, and he supplied David’s army, believing this
to be the right thing to do.
2Samuel 19:32c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
ʾîysh (אִיש) [pronounced
eesh]
|
a man, a husband; anyone; a
certain one; each, each one,
everyone
|
masculine singular noun
(sometimes found where
we would use a plural)
|
Strong's #376
BDB #35
|
gâdôwl (גָּדוֹל)
[pronounced gaw-DOHL]
|
large, great or mighty [in power,
nobility, wealth; in number, or
magnitude and extent], loud,
older, important, distinguished;
vast, unyielding, immutable,
significant, astonishing
|
masculine singular
adjective
|
Strong’s #1419
BDB #152
|
hûwʾ (הוּא) [pronounced
hoo]
|
he, it; himself as a demonstrative
pronoun: that, this (one); same
|
3rd person masculine
singular, personal
pronoun; sometimes the
verb to be, is implied
|
Strong’s #1931
BDB #214
|
meʾôd (מְאֹד) [pronounced
me-ODE]
|
exceedingly, extremely, greatly,
very
|
adverb
|
Strong’s #3966
BDB #547
|
Translation: ...for he was a man [of] great wealth. Although the words used here could be interpreted in several
ways (particularly gâdôwl), given all of the circumstances, it appears that Barzillai is a very wealthy man. We find
this throughout the Bible; there are many wealthy and successful men in the Bible. Some are well-known, like
David and Solomon and Abraham; some are less known, like Barzillai. Wealth in itself is not evil and it is not
wrong to be wealthy. It is a problem when all of your norms and standards are subservient to the goal of becoming
wealthy. However, the Bible does not disparage hard work or wealth; and it clearly disparages lethargy and sloth.
This is taken from the Westbank Bible Church’s website and edited down quite a bit. Scriptures quoted will
use the Updated Bible Version 2.11, unless otherwise noted.
|
L. G. Merritt’s Doctrine of Wealth (edited)
|
1. There is nothing wrong with having wealth.
2. This principle was established early in Scripture as we will see. Abraham was wealthy and he fought to
maintain his wealth, David was wealthy and he destroyed those who stole from him. Wealthy people are
used as examples in the Bible as “godly folk” whom God blesses with wealth.
3. The Bible teaches capitalism and the value of accumulating personal wealth so long as we think properly
about that wealth; particularly the source and relative importance of that wealth.
4. The problem with wealth is not the wealth but the Old Sin Nature which resides in man.
5. Greed is not what you have or don’t have; greed is a mental attitude; greed occurs in the soul. You can
work on Wall Street, be very rich, and not be at all greedy. You can work for minimum wage and your
life is consumed with greed; and vice verse on these examples. When a politician brands a certain
populace as greedy, they simply want to tax that people more than they do at present. It does not mean
they are going to tax them and give that money to you.
6. God long ago in eternity past recognized mankind's penchant for lust and covetousness, therefore, He
established the Decalogue of freedom.
7. The Ten Commandments are designed to protect the freedom of the individual in a nation. Private
property rights were certainly established in this Decalogue.
1) Ex. 20:15 You will not steal.
2) Ex. 20:17 You will not covet [or, desire] your fellow man's house, you will not covet your fellow
man's wife, nor his male slave, nor his female slave, nor his ox, nor his donkey, nor anything that
is your fellow man's. And when you are angry at your boss or some group of people because they
are richer than you are, that is being covetous.
8. The right of private property and protection of property rights is repeatedly established in Scripture.
Ex. 22:2 If the thief is found breaking in, and is struck so that he dies, there will be no blood guiltiness
[or, penalty, prosecution] for him.
9. The Bible clearly repudiates sloth. 2Th 3:11–12 For we hear of some who walk among you+ disorderly,
who don't work at all, but are busybodies. Now those who are such we command and exhort in the Lord
Jesus Christ, that they work with quietness, and eat their own bread. That is, they eat the bread which
they themselves work for.
10. Free enterprise then is God's plan for His client nations. A free enterprise system will produce excess and
make for maximum resources for charity.
11. God has never sanctioned equality. Even in the perfect environment of the Millennium there is inequality;
there is the greatest and the least. There will be inequality in the Millennium. Jer 31:44 Heb 8:11
12. In heaven there will also be relative rewards. Production will be evaluated and crowns presented; there
will be winner and loser believers. 1Co 3:11–15
13. Class hatred, jealousy and guilt are the motivations behind equality movements. These are all mental
attitude sins.
14. A free society will always out-perform its tyrannical counterpart. Time has proven this beyond a doubt.
A good recent example is North and South Korea; once essentially equivalent nations beginning at
about the same point with the same resources—one developed a power economy and the other is an
economy where people regularly starve because the country does not produce enough food to eat. Also,
as one would expect, there is a heathy number of born again believers in South Korea (it is about 31%
Christian) and not so many in North Korea (all underground).
15. The example of government best to provide stability and prosperity to all its citizens is that established
by God in the Mosaic Law. Limited government with maximum freedom is God's way.
16. The problem with wealth is not "wealth" but the attitude of the believer towards wealth.
17. Happiness does not come from material possessions but from metabolized doctrine in the soul.
18. Wealth is a gift of God. Deut. 8:17–20 And you might say in your heart, My power and the might of my
hand has gotten me this wealth. But you will remember Yahweh your God, for it is he who gives you
power to get wealth; that he may establish his covenant which he swore to your fathers, as at this day.
And it will be, if you will forget Yahweh your God, and walk after other gods, and serve them, and worship
them, I testify against you+ this day that you+ will surely perish. As the nations that Yahweh makes to
perish before you+, so you+ will perish; because you+ would not listen to the voice of Yahweh your+ God.
19. Wealth is a mental attitude. Matt. 6:19–21 "Do not lay up for yourselves treasures on earth, where moth
and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven,
where neither moth nor rust destroys and where thieves do not break in and steal. For where your
treasure is, there your heart will be also. (NKJV)
20. There are many examples of wealthy men in the Bible who are clearly held in high regard:
1) Boaz, a man in the line of Christ, was a wealthy man. Ruth 2:1
2) Abraham.
3) Solomon 2Chron. 1:11–12 And God said to Solomon, Because this was in your heart, and you
haven't asked riches, wealth, or honor, nor the life of those who hate you, neither yet have asked
long life; but have asked wisdom and knowledge for yourself, that you may judge my people, over
whom I have made you king: wisdom and knowledge is granted to you; and I will give you riches,
and wealth, and honor, such as none of the kings have had that have been before you; neither will
there any after you have the like.
4) Job.
5) Barzillai. 2Sam. 19:32
6) Jesus is favorably associated with at least two wealthy men; and one might argue that the Centurion
was probably a wealthy man himself.
21. This does not mean that all good people are wealthy and all bad people are poor. Joseph and Mary were
poor, therefore, so also was Christ.
22. Wealth and riches are promised to the righteous. The are a variety of riches and wealth. Psalm 112:1–3
Blessed is the man who fears Yahweh, That delights greatly in his commandments. His seed will be
mighty on earth: The generation of the upright will be blessed. Wealth and riches are in his house; And
his righteousness endures forever.
23. Most people better appreciate wealth which they have worked for. Prov. 13:11 Wealth gotten by vanity
will be diminished; But he who gathers by labor will have increase.
24. Wealth is a gift of God, and so also is the power to enjoy it. Eccles. 5:19 All among man also to whom
God has given riches and wealth, and has given him power to eat of it, and to take his portion, and to
rejoice in his labor--this is the gift of God.
25. Wealth with self-righteousness and without salvation is worthless. This is what Jesus was saying to the
rich young ruler (a narrative which has been distorted by liberals, communists and socialists over and over
again):
1) Luke 18:18–25 And a ruler asked him, "Good Teacher, what must I do to inherit eternal life?" And
Jesus said to him, "Why do you call me good? No one is good except God alone. You know the
commandments: 'Do not commit adultery, Do not murder, Do not steal, Do not bear false witness,
Honor your father and mother.'" And he said, "All these I have kept from my youth." When Jesus
heard this, He said to him, "One thing you still lack. Sell all that you have and distribute to the poor,
and you will have treasure in heaven; and come, follow Me." But when he heard these things, he
became very sad, for he was extremely rich. Jesus, seeing that he had become sad, said, "How
difficult it is for those who have wealth to enter the kingdom of God! For it is easier for a camel to
go through the eye of a needle than for a rich person to enter the kingdom of God."
2) First off, no one is saved by keeping the Law of Moses. It is the Mosaic Law which condemns us.
For by works of the law no human being will be justified in his sight, since through the law comes
knowledge of sin (Rom. 3:20). We know that a person is not justified by works of the law but
through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by
faith in Christ and not by works of the law, because by works of the law no one will be justified
(Gal. 2:16). For all who rely on works of the law are under a curse; for it is written, "Cursed be
everyone who does not abide by all things written in the Book of the Law, and do them." (Gal. 3:10;
Deut. 27:26).
3) So, when he comes to Jesus to look to be justified by his own works (“What must I do to have
eternal life?”), Jesus must disabuse him of the notion of salvation by works. So, what Jesus does
is begin naming the Ten Commandments; He reads of commandments 6, 7, 8 and 9 in order; and
the rich young ruler is bobbing his head up and down, because he has kept these commandments.
He knows what is next on the list—commandment #10: you will not covet. He’s rich. He has the
wired. He doesn’t want anything that someone else has; he’ll just go out and buy it; or buy a better
one. However, what Jesus does is, instead of go to commandment #10, He goes back to
commandment #5: Honor your mother and father. That ought to strike you as odd. Why does
Jesus suddenly go back to this commandment? We can surmise by this man’s relationship to his
own wealth that, he did not give up any of this wealth to help his parents; and there was a gimmick
in that age called Corban, where one could declare one’s wealth dedicated to God, which meant,
it could not be used for other things. So, apart from this man mad money, the rest was under
corban; his parents might need a little cash now and then, but “Sorry, mom; I can’t help you; it’s
under corban.” Then Jesus tells him: "One thing you still lack. Sell all that you have and distribute
to the poor, and you will have treasure in heaven; and come, follow Me." This man is unable to do
that. Wealth to him is not a detail; it is his very being; it is the core of his existence. It is his
Achilles’ heel.
4) It is important to note that Jesus told one man, on one occasion, to sell all that he had and to follow
Jesus. It this is supposed to be done by all wealthy people, why doesn’t Michael Moore do this, who
claims to be liberal because he is religious? Why don’t all Hollywood liberals do this?
5) Secondly, Jesus had contact with other rich men, like Zacchæus, but never tells him to sell all of
his possessions (Luke 19:2–6). Joseph of Arimathea owns the tomb where the body of Jesus is
laid, and he is rich, and this is never made an issue of (Matt. 27:57–60).
6) The problem is not that this man is wealthy; the problem is, he loved his wealth above all else,
which is suggested when our Lord went back and gave the 5th commandment out of order.
7) Notice how much different is this attitude as compared to Job. After having all of his wealth taken
from him, and now, Job, in serious pain, has to deal with 3 friends, who are not really helpful to him,
but just add to his pain. And Job finally says, “Though He slay me, yet will I trust in Him.”
(Job 13:15a). Under the same circumstances, the rich young ruler would either say, “Give me back
my money” or he would curse God and die (Job 2:9).
26. Wealth without salvation, spiritual growth and values is worthless. Then He [Jesus] used this illustration.
He said, "A rich man had land that produced good crops. He thought, 'What should I do? I don't have
enough room to store my crops.' He said, 'I know what I'll do. I'll tear down my barns and build bigger
ones so that I can store all my grain and goods in them. Then I'll say to myself, "You've stored up a lot
of good things for years to come. Take life easy, eat, drink, and enjoy yourself."' "But God said to him,
'You fool! I will demand your life from you tonight! Now who will get what you've accumulated?' That's
how it is when a person has material riches but is not rich in his relationship with God." (Luke 12:16–21;
God’s Word™, capitalized) This illustration does not rag on businessmen and suggest that all business
transactions are wrong; this indicates that you cannot spend your life worrying about wealth, and yet
ignoring spiritual things.
27. Though custody of material wealth may be temporarily given to man, it is God who by virtue of His
sovereignty owns "the cattle upon a thousand hills.”
28. There are examples in Scripture of those whose main focus is wealth, and that is problematic.
Luke 12:15–20 Matt. 13:18, 22 James 5:1–4
29. The key is always focus and what is most valued.
|
The original doctrine is 42 points and 8 pages long. Many points of have eliminated or combined; and additional
ones added.
|
A small portion of this doctrine comes from The Bible, Wealth and Private Property (HTML) (PDF) (WPD).
|
If this topic interests you, let me also suggest Wealthy Men in the Bible (HTML) (PDF) (WPD).
|
v. 32 reads: Barzillai was a very old man—he was 80 years old—and it was he who sustained King David during
his stay at Mahanaim, for he was a man of great wealth. If you are wealthy, then you must recognize as a
believer, you have a great many responsibilities with your wealth. If you are poor, then you must recognize that
God may have blessed you in other ways, or that you do not have the capacity for God’s blessings yet. If you are
a growing believer, then you are very likely content with what you have, if not happy with what you have.
The Expositor’s Bible Commentary writes: It is very refreshing to fall in with a man like Barzillai in a
record which is so full of wickedness, and without many features of a redeeming character. He is a
sample of humanity at its best - one of those men who diffuse radiance and happiness wherever their
influence extends. Long before St. Peter wrote his epistle, he had been taught by the one Master to
"put away all wickedness, and all guile, and hypocrisies, and envies, and evil-speakings;" and he had
adopted St. Paul's rule for rich men, "that they do good, that they be rich in good works, that they be
ready to distribute, willing to communicate." We cannot well conceive a greater contrast than that
between Barzillai and another rich farmer with whom David came in contact at an earlier period of his
life - Nabal of Carmel: the one niggardly, beggarly, and bitter, not able even to acknowledge an
obligation, far less to devise anything liberal, adding insult to injury when David modestly stated his
claim, humiliating him before his messengers, and meeting his request with a flat refusal of everything
great or small; the other hastening from his home when he heard of David's distress, carrying with him
whatever he could give for the use of the king and his followers, continuing to send supplies while he
was at Mahanaim, and now returning to meet him on his way to Jerusalem, conduct him over Jordan,
and show his loyalty and goodwill in every available way. While we grieve that there are still so many
Nabals let us bless God that there are Barzillais too.
——————————
This is quite fascinating to me. God the Holy Spirit will give Barzillai 5 verses over which to give David his answer.
This is a man whom we barely know, and yet, when he speaks to David, David will note these words and
remember them later to record them, under the guidance of God the Holy Spirit.
And so says the king unto Barzillai, “You
come over with me and I will support you
with me in Jerusalem.”
|
2Samuel
19:33
|
The king said to Barzillai, “Come over with me
and I will provide for you with me in
Jerusalem.”
|
The king said to Barzillai, “Come over with me into Jerusalem, and I will provide employment for you
there.”
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate And the king said to Berzellai: Come with me that you may rest secure with me in
Jerusalem.
Masoretic Text (Hebrew) And so says the king unto Barzillai, “You come over with me and I will support you
with me in Jerusalem.”
Peshitta (Syriac) And the king said to Barzillai, Come along with me, and I will feed you with me in
Jerusalem.
Septuagint (Greek) And the king said to Barzillai, You shall go over with me, and I will nourish your old
age with me in Jerusalem.
Significant differences: The words old age appear to be added in the Greek.
Thought-for-thought translations; paraphrases:
Common English Bible The king said to Barzillai, "Come over the Jordan with me. I will provide for you at
my side in Jerusalem."
Contemporary English V. David said to him, "Cross the river and go to Jerusalem with me. I will take care of
you."
Easy English The king said to Barzillai, `Come and stay with me in Jerusalem. I will look after
you.'
Easy-to-Read Version David said to Barzillai, “Come across {the river} with me. I will take care of you if you
will live in Jerusalem with me.”
The Message "Join me in Jerusalem," the king said to Barzillai. "Let me take care of you."
New Berkeley Version The king made Barzillai the offer, “You accompany me across, and let me maintain
you with me in Jerusalem.”
The Voice David (to Barzillai): Cross over with me, and come to Jerusalem. I'll take care of you
and give you a place of honor at my side.
Partially literal and partially paraphrased translations:
American English Bible So the king said to BarZilLai: 'Now, come to JeruSalem with me, and I will care for
you in your old age.'
New Advent (Knox) Bible To him the king said, Bear me company, and take thy ease with me at Jerusalem.
New American Bible (2002) The king said to Barzillai, "Cross over with me, and I will provide for your old age as
my guest in Jerusalem."
NIRV The king said to Barzillai, "Come across the river with me. Stay with me in
Jerusalem. I'll take good care of you."
New Jerusalem Bible 'Come with me', the king said to Barzillai, 'and I will provide for you at my side in
Jerusalem.'
Today’s NIV The king said to Barzillai, "Cross over with me and stay with me in Jerusalem, and
I will provide for you."
Mostly literal renderings (with some occasional paraphrasing):
The Expanded Bible David said to Barzillai, "Cross the river with me. Come with me to Jerusalem, and
I will ·take care of [provide for] you."
Ferar-Fenton Bible Consequently the king said to Barzilai, “You served me, and provided for me, so I
will provide for you with myself in Jerusalem.”
NET Bible® So the king said to Barzillai, "Cross over with me, and I will take care of you while
you are with me in Jerusalem."
NIV, ©2011 The king said to Barzillai, "Cross over with me and stay with me in Jerusalem, and
I will provide for you."
Jewish/Hebrew Names Bibles:
Complete Jewish Bible The king said to Barzillai, "Come on across with me, and I will provide for your
needs with me in Yerushalayim."
exeGeses companion Bible And the sovereign says to Barzillay,
Pass over with me
and I sustain you with me in Yeru Shalem.
Orthodox Jewish Bible HaMelech said unto Barzillai, Come thou over with me, and with me I will be your
support in Yerushalayim.
Literal, almost word-for-word, renderings:
Context Group Version And the king said to Barzillai, You come over with me, and I will sustain you with me
in Jerusalem.
Darby Translation And the king said to Barzillai, Pass thou over with me, and I will maintain thee with
me in Jerusalem.
English Standard Version And the king said to Barzillai, "Come over with me, and I will provide for you with me
in Jerusalem."
Kretzmann’s Commentary And the king said unto Barzillai, Come thou over with me, and I will feed thee with
me in Jerusalem, in return for the kindness shown him in Mahanaim.
New RSV The king said to Barzillai, `Come over with me, and I will provide for you in
Jerusalem at my side.’
Websters updated Bible And the king said to Barzillai, Come over with me, and I will feed you with me in
Jerusalem.
World English Bible The king said to Barzillai, Come you over with me, and I will sustain you with me in
Jerusalem.
Young’s Updated LT And the king says unto Barzillai, “Pass you over with me, and I have sustained you
with me in Jerusalem.”
The gist of this verse: David offers Barzillai a job in Jerusalem with him.
2Samuel 19:33a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
Barezillay (בַּרְזִלִַּי)
[pronounced bar-zil-LAH-ee]
|
iron [-hearted]; my
iron; transliterated Barzillai
|
masculine singular
proper noun
|
Strong’s #1271
BDB #137
|
ʾattâh (אַתָּה) [pronounced
aht-TAW]
|
you (often, the verb to be is
implied)
|
2nd person masculine
singular, personal
pronoun
|
Strong’s #859
BDB #61
|
ʿâbar (עָבַר) [pronounced
ģawb-VAHR]
|
pass over, pass through, pass
on, pass, go over [beyond],
cross, cross over; go away,
depart; violate [a law]
|
2nd person masculine
singular, Qal imperative
|
Strong’s #5674
BDB #716
|
ʾêth (אֶח) [pronounced
ayth]
|
with, at, near, by, among,
directly from
|
preposition (which is
identical to the sign of
the direct object) with the
1st person singular suffix
|
Strong's #854
BDB #85
|
Translation: The king said to Barzillai, “Come over with me... The verb here is generally used for to cross over,
to go over. The idea is, David was Barzillai to come with him all the way to Jerusalem. He has shown himself to
be a faithful servant and friend. Barzillai was apparently going back and forth with David and his family,
overseeing everything. However, David is asking Barzillai to join up with him permanently.
Matthew Henry comments: [David invites him so] that he might have the pleasure of his company and
the benefit of his counsel; for we may suppose that he was very wise and good, as well as very rich,
otherwise he would not have been called here a very great man; for it is what a man is, more than
what he has, that renders him truly great.
2Samuel 19:33b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
kûwl (כּוּל) [pronounced
kewl]
|
to sustain [support, nourish],
provide for; to maintain; to
contain, to hold [in]; to restrain;
to endure; to protect
|
1st person masculine
singular, Pilpel perfect
|
Strong’s #3557
BDB #465
|
ʾêth (אֶח) [pronounced
ayth]
|
you; untranslated mark of a
direct object; occasionally to you,
toward you
|
sign of the direct object
affixed to a 2nd person
masculine singular suffix
|
Strong's #853
BDB #84
|
ʿîm (עִם) [pronounced
ģeem]
|
with, at, by, near; like; from
|
preposition of nearness
and vicinity with the 1st
person singular suffix
|
Strong’s #5973
BDB #767
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
Yerûwshâlayim (יְרוּשָלַיִם)
[pronounced yʾroo-shaw-LAH-yim]
|
possibly means founded upon
peace or city of the Jebusites (or
both); it is transliterated
Jerusalem
|
proper singular noun,
location
|
Strong’s #3389
BDB #436
|
Translation: ...and I will provide for you with me in Jerusalem.” What David is offering here could be argued
about. One could say that he is offering simply retirement on a state pension. I do not think that is the case,
because Barzillai is a man of great wealth. He can retire wherever he wants to retire, in whatever way he wants
to retire. I believe what David is offering Barzillai is a state job. He knows that Barzillai is faithful and competent,
so this would be both a reward and helpful to David.
Application: We do have this occur in politics, but it is rarely based upon merit and ability. In the present Obama
administration, a number of his donors and campaign fund bundlers were given government loans and grants
in huge amounts—unlike anything I recall ever occurring before.
What David is doing here is much different. He is not offering Barzillai graft; he is not going to give him a no-show job. David needs men like Barzillai in his government, and so he makes this offer. Barzillai is loyal,
intelligent and competent. This is exactly the sort of man who ought to be in government.
Application: What Barzillai understands, but what David does not quite yet get, is that, there is an endpoint to
your life indicated with the onset of old age. Barzillai has recognized that, he is simply too old to do what David
wants him to do. David does not quite realize this, although I suspect this meeting will get David to thinking along
those lines. There is a point in every person’s life that they realize, their own life has an endpoint.
——————————
And so says Barzillai unto the king, “As how
days of years of my living that I will go up
with the king [to] Jerusalem?
|
2Samuel
19:34
|
Barzillai answered the king, “How many years
of living [remain for] me that I should go up
with the king [to] Jerusalem?
|
However, Barzillai answered the king, “Just how many years are left in my life that I should go up with the
king to Jerusalem?
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate And Berzellai said to the king: How many are the days of the years of my life, that
I should go up with the king to Jerusalem?
Masoretic Text (Hebrew) And so says Barzillai unto the king, “As how days of years of my living that I will go
up with the king [to] Jerusalem?
Peshitta (Syriac) And Barzillai said to the king, How many years have I to live, that I should go up
with the king to Jerusalem?
Septuagint (Greek) And Barzillai said to the king, How many are the days of the years of my life, that
I should go up with the king to Jerusalem?
Significant differences: No fundamental differences.
Thought-for-thought translations; paraphrases:
Contemporary English V. Barzillai answered: Your Majesty, why should I go to Jerusalem? I don't have much
longer to live.
Easy English But Barzillai answered the king, `I will not live for very long. There is no reason why
I should go to Jerusalem with the king.
Easy-to-Read Version But Barzillai said to the king, “Do you know how old I am? Do you think I can go with
you to Jerusalem?
The Message But Barzillai declined the offer, "How long do you think I'd live if I went with the king
to Jerusalem?
New Century Version But Barzillai answered the king, "Do you know how old I am? Do you think I can go
with you to Jerusalem?
New Living Translation "No," he replied, "I am far too old to go with the king to Jerusalem
The Voice Barzillai: My king, how many years do I have left, that I should leave my home and
relocate with the king to Jerusalem? I am too old for court life.
Partially literal and partially paraphrased translations:
American English Bible But BarZilLai said to the king: 'How many years do you think I have left, so that I
should travel with the king to JeruSalem?
Beck’s American Translation “How much longer have I to live,” Barzillai answered the king, “that I should go with
the king up to Jerusalem?
God’s Word™ Barzillai replied, "I don't have much longer to live. I shouldn't go with Your Majesty
to Jerusalem.
New Advent (Knox) Bible But Berzellai answered, What, a man of my years go up to Jerusalem with the
king's grace?
NIRV But Barzillai said to the king, "I won't live for many more years. So why should I go
up to Jerusalem with you?
New Simplified Bible Barzillai answered: »I do not have long to live. Why should I go with Your Majesty
to Jerusalem?
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Barzillai said to the king, "What days and years will I live, that I ascend with the king
to Jerusalem?
Bible in Basic English And Barzillai said to the king, How much of my life is still before me, for me to go
up to Jerusalem with the king?
The Expanded Bible But Barzillai answered the king, "·Do you know how old I am [LHow long do I have
to live]? Do you think I can go with you to Jerusalem?
Ferar-Fenton Bible But Barzilai answered the king, “How long would be the years of my life if I were to
go up with the king to jerusalem?”
NET Bible® Barzillai replied to the king, "How many days do I have left to my life, that I should
go up with the king to Jerusalem?
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Barzillai said to the king, "How much longer can I live, that I should go up with the
king to Yerushalayim?
exeGeses companion Bible And Barzillay says to the sovereign,
How many days are the years of my life,
that I ascend with the sovereign to Yeru Shalem?
Orthodox Jewish Bible And Barzillai said unto HaMelech, How long have I to live, that I should go up with
HaMelech to Yerushalayim?
Literal, almost word-for-word, renderings:
The Amplified Bible And Barzillai said to the king, How much longer have I to live, that it would be
worthwhile for me to go up with the king to Jerusalem?
Emphasized Bible But Barzillai said unto the king,—Like unto what, are the days of the years of my
life, that I should come up with the king, to Jerusalem.
English Standard Version But Barzillai said to the king, "How many years have I still to live, that I should go
up with the king to Jerusalem?
Kretzmann’s Commentary And Barzillai said unto the king, How long have I to live that I should go up with the
king unto Jerusalem? His expectation of life was so short that he did not want to
plunge into the dissipations of court life.
NASB But Barzillai said to the king, "How long [Gen 47:8] have I yet to live [Lit are the days
of the years of my life], that I should go up with the king to Jerusalem?
Third Millennium Bible And Barzillai said unto the king, "How long have I to live, that I should go up with the
king unto Jerusalem?
World English Bible Barzillai said to the king, How many are the days of the years of my life, that I
should go up with the king to Jerusalem?
Young’s Updated LT And Barzillai says unto the king, “How many are the days of the years of my life,
that I go up with the king to Jerusalem?
The gist of this verse: Barzillai asks David to consider just how many years he has remaining in his life.
2Samuel 19:34a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
Barezillay (בַּרְזִלִַּי)
[pronounced bar-zil-LAH-ee]
|
iron [-hearted]; my
iron; transliterated Barzillai
|
masculine singular
proper noun
|
Strong’s #1271
BDB #137
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
kaph or ke (כְּ)
[pronounced ke]
|
like, as, just as; according to,
after; about, approximately
|
preposition of
comparison,
resemblance or
approximation
|
No Strong’s #
BDB #453
|
mâh (מָה) [pronounced
maw]
|
what, how, why
|
interrogative;
exclamatory particle
|
Strong’s #4100
BDB #552
|
The word kammâh (כַּמָּה) [pronounced kahm-maw], which means how often, how many, how much, how long.
It is actually a preposition, an interrogative and the definite article strung together.
|
yâmîym (יָמִים)
[pronounced yaw-MEEM]
|
days, a set of days; time of life,
lifetime; a specific time period, a
year
|
masculine plural
construct
|
Strong’s #3117
BDB #398
|
shânîym (שָנִים)
[pronounced shaw-NEEM]
|
years
|
feminine plural construct
|
Strong’s #8141
BDB #1040
|
chayyîym (חַיִּים)
[pronounced khay-YEEM]
|
life, lives; a life of long duration,
immortality; living, sustenance;
refreshment; prosperity, welfare,
happiness
|
masculine plural
adjective with the 1st
person singular suffix
|
Strong's #2416
BDB #311
|
The phrase days of years of my life is called a pleonasm [pronounced PLAY-oh-nasm] or a redundancy.
There appears to be a redundancy of words, but there is not, as this is Scripture. In this case, perhaps the idea
is his full and complete life, but he is not ready to live out this life in the palace with David.
|
These words together mean, how many years I still have to live.
|
Keil and Delitzsch: How many days are there of the years of my life = how long shall I have yet to live.
|
Translation: Barzillai answered the king, “How many years of living [remain for] me... Although the Hebrew here
is difficult to translate word-for-word into the English, the concept is quite easy. Barzillai asks David, “Just how
many years do you think I have left?” “How many years remain for me to live?” Or, words to that effect.
James 4:14b For what is your life? It is even a vapor, that appears for a little time, and then vanishes away.
1Peter 2:24 Because all flesh is as grass, and all the glory of man as a flower of grass. The grass withers, and
the flower of it falls away.
2Samuel 19:34b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
ʿâlâh (עָלָה) [pronounced
ģaw-LAWH]
|
to go up, to ascend, to come up,
to rise, to climb
|
3rd person masculine
singular, Qal imperfect
|
Strong's #5927
BDB #748
|
ʾêth (אֶח) [pronounced
ayth]
|
with, at, near, by, among,
directly from
|
preposition (which is
identical to the sign of
the direct object)
|
Strong's #854
BDB #85
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Yerûwshâlayim (יְרוּשָלַיִם)
[pronounced yʾroo-shaw-LAH-yim]
|
possibly means founded upon
peace or city of the Jebusites (or
both); it is transliterated
Jerusalem
|
proper singular noun,
location; pausal form
|
Strong’s #3389
BDB #436
|
Translation: ...that I should go up with the king [to] Jerusalem? Barzillai is not sure how much time he has left,
and questions how much good he would be to the king.
Obviously, this could be a polite way to say, “Look, David, I am doing fine here in the private sector. I don’t need
to work for the government.” However, the Bible tells us that this man is very old. This suggests that Barzillai is
not making a phony excuse, but is giving David the real reason why he will not go with David to Jerusalem. He
is saying this in a polite way, but the idea is clear: “I don’t have many years left. How good would I be to you with
so few years remaining in my life?” And this is a valid concern.
This conversation might be an eye-opener for David. There is a point in our old age when we realize that we will
get older; this process never reverses; we will not get younger; and we will die. Our spiritual lives may be on the
line as well. David royally screwed up his life and lost 10 years. He doesn’t have enough life remaining to do this
again. At this point, his life as king may be just as easily defined by his sin and the revolution as by anything else.
David knows that King Saul began well, but no one recalls Saul as being a good and brave king; everyone recalls
Saul as being a crazy old man who spent his time chasing after David, to kill his most loyal subject.
Application: Recognize that you are getting older and that you will die, and connecting this to your spiritual life
is essentially the same as have a Personal Sense of Destiny. You may realize this fact at age 18 and you may
realize it at age 85 (and many believers never get it).
So far, we have observed the interaction between David and various people, as David left Jerusalem, and as he
returned—but does he want his life to be defined by these past 10 years, of evil sin, the interlocking systems of
arrogance, and long recovery? If David does not make any big changes in his life, this will be how the end of his
life will be noted.
How will Barzillai be remembered? As a man faithful to David, as a patriot, as a successful businessman. How
would David be remembered at this point? Not nearly as well. Will he be able to turn this all around?
David has dealt with two old men—Hushai the Archite when he left Jerusalem, and Barzillai when his men needed
to be fed. Both men stepped up as needed, although both men are both at the end of their lives. We won’t hear
from either man again because these men will go into retirement (or whatever) and quietly die. David only has
about 7 years left, and God needs to impress upon him that, David needs to use this 7 years wisely. These men
stepped up in the last years of their lives; David needs to step up right now as well. He needs to put the
interlocking systems of arrogance behind him.
David has some serious responsibilities ahead of him. He has a wife, Bathsheba, and 4 male children, all of whom
need to be raised right. He is also still king over all Israel. Therefore, in these next few years, David needs to do
a great many things right. It is his recovery which is essential at this point in time. He has been crawling back
from the interlocking systems of arrogance, inch by inch. He just stepped out of the emotional arrogance gate.
Now he needs to stay out and he needs to accelerate his spiritual growth, as well as the spiritual growth of his 4
sons. It is time for him to train the next generation of believers—those who are under his personal command.
What David does in the next 7 years will affect the next 40 years of Solomon’s reign. This impacts hundreds of
thousands of Israelites.
Solomon will begin as a king being known for his wisdom. When he takes over, there will be hundreds of
decisions which need to be made concerning personnel, as well as the future of Israel, both spiritually and as a
country.
Application: What you do with your children impacts the next generation dramatically. Do you teach them Bible
doctrine? Do you teach them the laws of divine establishment? Do you just allow them to be brainwashed by
society and the schools they attend?
——————————
A son of eighty a year I [am] the day. Do I
know between good to evil? If tastes your
servant that which I eat and that which I
drink? If I listen again in a sound of male
singers and female singers? And for why is
your servant against a burden unto my
adonai the king?
|
2Samuel
19:35
|
I am 80 years old today. Do I distinguish
between good and evil [or, the right or wrong
(decision to make right now) or, good and bad
(according to the senses and not according to
morality)]? Oh that your servant could taste
what I eat and what I drink. Oh that I could
hear again the sound of a male choir and
female singers. Why should your servant be
another burden to my adonai the king?
|
Listen, I am 80 years old today. Am I still able to distinguish between good and bad? I wish that I could
still taste that which I eat and drink. I wish that I could listen and enjoy music, but I cannot even
distinguish men from women singing. Why should I simply be another burden to my lord the king?
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate I am this day fourscore years old, are my senses quick to discern sweet and bitter?
or can meat or drink delight your servant? Or can I hear any more the voice of
singing men and singing women? Why should your servant be a burden to my lord,
the king?
Masoretic Text (Hebrew) A son of eighty a year I [am] the day. Do I know between good to evil? If tastes
your servant that which I eat and that which I drink? If I listen again in a sound of
male singers and female singers? And for why is your servant against a burden
unto my adonai the king?
Peshitta (Syriac) I am this day eighty years old; and I cannot discern between luxury and simple
living; neither can your servant taste what he eats or what he drinks. Nor can I hear
any more the voice of singing men and singing women. Why then should your
servant be a burden to my lord the king?
Septuagint (Greek) I am this day eighty years old: can I then distinguish between good and evil? Can
your servant taste any longer what I eat or drink? Can I any longer hear the voice
of singing men or singing women? And why shall your servant any longer be a
burden to my lord the king?
Significant differences: The Hebrew has its own peculiar way of giving a person’s age, which is not
translated word-for-word in any of the English translations of the other languages.
The first question is easy to translate, but difficult to interpret, which explains why
the Latin and Syriac appear to be so much different.
Thought-for-thought translations; paraphrases:
Common English Bible I am now 80 years old. Do I know what is good or bad anymore? Can your servant
taste what I eat or drink? Can I even hear the voices of men or women singers?
Why should your servant be a burden to my master and king?
Contemporary English V. I'm already eighty years old, and my body is almost numb. I can't taste my food or
hear the sound of singing, and I would be nothing but a burden.
Easy English I am 80 years old now. I cannot distinguish between good and bad things. I cannot
appreciate good food and drink. I cannot hear the men and women singers. I will be
a nuisance to my master the king.
Easy-to-Read Version I am 80 years old! I am too old to tell which is bad and which is good. I am too old
to taste the things I eat or drink. I am too old to hear any more the voices of men
and women that sing. Why should you want to be bothered with me?
Good News Bible (TEV) I am already eighty years old, and nothing gives me pleasure any more. I can't taste
what I eat and drink, and I can't hear the voices of singers. I would only be a burden
to Your Majesty.
The Message I'm eighty years old and not much good anymore to anyone. Can't taste food; can't
hear music. So why add to the burdens of my master the king?
New Berkeley Version I am now eighty years old; could I distinguish good from bad, or could your servant
appreciate what I might eat and drink or could I enjoy listening any more to singing
men and women? Why then should your servant be an added burden to my master
the king?
New Century Version I am eighty years old! I am too old to taste what I eat or drink. I am too old to hear
the voices of men and women singers. Why should you be bothered with me?
New Life Bible I am now eighty years old. Can I know the differenc between good and bad? Can
your servant taste what I eat or what I drink? Can I hear the voice of singing men
and women any more? Why should your servant be an added problem to my lord
the king?
New Living Translation I am eighty years old today, and I can no longer enjoy anything. Food and wine are
no longer tasty, and I cannot hear the singers as they sing. I would only be a burden
to my lord the king.
The Voice I am 80 years old today. My judgment is not as good as it used to be. I can't taste
my food, enjoy my drink, or even hear the pleasant singing of men and women. So
why should you burden yourself with me, my lord and king?
Partially literal and partially paraphrased translations:
American English Bible Why, I'm eighty years old today; so, how can I appreciate what you're doing? Can
I still enjoy the taste of the food and drink that you will offer me? Or can I still enjoy
the voices of men and women singing? So, why should I burden my lord the king?
New Advent (Knox) Bible I am eighty years old now; are my senses still keen, to tell sweet from bitter? Can
thy servant take pleasure in food and drink? Can my ear catch the tone of songster
and songstress? Nay, I would not be a burden to my lord the king; let thy servant
go with thee a little of the way beyond Jordan, and no more. A portion of v. 36 is
included for context.
NIRV I'm already 80 years old. I can hardly tell the difference between what is good and
what isn't. I can hardly taste what I eat and drink. I can't even hear the voices of
male and female singers anymore. So why should I add my problems to yours?
New Simplified Bible »I am already eighty years old. Nothing gives me pleasure any more. I cannot taste
what I eat and drink. I cannot hear the voices of singers. I would only be a burden
to my lord the king
Revised English Bible I am now eighty years old. I cannot tell what is pleasant and what is not; I cannot
taste what I eat or drink. I can no longer listen to the voices of men and women
singing. Why should I be a further burden on your majesty?.
Mostly literal renderings (with some occasional paraphrasing):
Bible in Basic English I am now eighty years old: good and bad are the same to me; have meat and drink
any taste for me now? am I able to take pleasure in the voices of men or women in
song? why then am I to be a trouble to my lord the king?
The Expanded Bible I am eighty years old! Can your servant tell the difference between what is ·good
[pleasant] and ·bad [unpleasant]? ·I am too old to [LCan I.?] taste what I eat or drink.
·I am too old to [LCan I .?] hear the voices of men and women singers. Why should
you be ·bothered [burdened] with ·me [Lyour servant]?
Ferar-Fenton Bible I am eighty years old to-day. Can I distinguish between pleasant and unpleasant in
the taste of what I eat, and what I drink? Can I even hear the tones of men and
women singers? Then why should your servant continue to burden the king?
NET Bible® I am presently eighty years old. Am I able to discern good and bad? Can I [Heb
"your servant."] taste what I eat and drink? Am I still able to hear the voices of male
and female singers? Why should I [Heb "your servant."] continue to be a burden to
my lord the king?
NIV, ©2011 I am now eighty [Ps 90:10] years old. Can I tell the difference between what is
enjoyable and what is not? Can your servant taste what he eats and drinks? Can
I still hear the voices of male and female singers? [2Ch 35:25; Ezr 2:65; Ecc 2:8;
12:1] Why should your servant be an added [2Sa 15:33] burden to my lord the
king?
Jewish/Hebrew Names Bibles:
Complete Jewish Bible I am now eighty years old. Can I tell good from bad? Can your servant even taste
what he eats or drinks? Can I hear the voice of men and women singing any more?
Why should your servant burden my lord the king?
exeGeses companion Bible I am this day a son of eighty years:
Know I good and evil?
Your servant - tastes I what I eat or what I drink?
Hear I any more
the voice of songsters and songstresses?
Why then becomes your servant
yet a burden to my adoni the sovereign?
Orthodox Jewish Bible I am this day fourscore shanah old; and can I discern between tov and rah? Can thy
eved taste what I eat or what I drink? Can I hear any more the voice of sharim
(singing men) and sharot (singing women)? Why then should thy eved be yet a
massa (burden) unto adoni HaMelech?
The Scriptures 1998 “I am now eighty years old. Do I discern between the good and evil? Does your
servant taste what I eat or what I drink? Do I still hear the voice of singing men and
singing women? Why then should your servant be a further burden to my master
the sovereign?
Literal, almost word-for-word, renderings:
The Amplified Bible I am this day eighty years old. Could I now [be useful as a counselor to] discern
between good and evil? Can your servant appreciate what I eat or drink? Can I any
longer enjoy the voices of singing men and women? Why then should your servant
be still a burden to my lord the king?
Concordant Literal Version A son of eighty years I [am] to-day; do I know between good and evil? does your
servant taste that which I am eating, and that which I drink? do I hearken any more
to the voice of singers and songstresses? and why is your servant any more for a
burden unto my lord the king?
English Standard Version I am this day eighty years old. Can I discern what is pleasant and what is not? Can
your servant taste what he eats or what he drinks? Can I still listen to the voice of
singing men and singing women? Why then should your servant be an added
burden to my lord the king?
The Geneva Bible I [am] this day fourscore years old: [and] can I discern between good and evil? can
thy servant taste what I eat or what I drink? can I hear any more the voice of singing
men and singing women? wherefore then should thy servant be yet a p burden unto
my lord the king? He thought it was not fitting to receive benefits from him to whom
he was not able to do service again.
Green’s Literal Translation I am a son of eighty years today. Can I distinguish between good and evil? Can
your servant taste that which I am eating, and that which I drink? Can I any more
listen to the voice of singing men and singing women? And why should your servant
be any more as a burden to my lord the king?
Kretzmann’s Commentary I am this day fourscore years old; and can I discern between good and evil? His
intellect was becoming so dull that he would have made a poor counselor. Can thy
servant taste what I eat or what I drink? Can I hear any more the voice of singing
men and singing women? His senses becoming feeble, he could no longer enjoy
the pleasures of court life. Wherefore, then, should thy servant be yet a burden unto
my lord the king?
NASB I am now [Lit today] eighty years old [Ps 90:10]. Can I distinguish between good and
bad? Or can your servant taste what I eat or what I drink? Or can I hear anymore
the voice of singing men and women [Eccl 2:8; Is 5:11, 12]? Why [2 Sam 15:33]
then should your servant be an added burden to my lord the king?
New King James Version But Barzillai said to the king, "How long have I to live, that I should go up with the
king to Jerusalem? I am today eighty years old. Can I discern between the good
and bad? Can your servant taste what I eat or what I drink? Can I hear any longer
the voice of singing men and singing women? Why then should your servant be a
further burden to my lord the king? V. 34 is included for context.
New RSV Today I am eighty years old; can I discern what is pleasant and what is not? Can
your servant taste what he eats or what he drinks? Can I still listen to the voice of
singing men and singing women? Why then should your servant be an added
burden to my lord the king?
Third Millennium Bible I am this day fourscore years old, and can I discern between good and evil? Can thy
servant taste what I eat or what I drink? Can I hear any more the voice of singing
men and singing women? Why then should thy servant be yet a burden unto my
lord the king?
Updated Bible Version 2.11 I am this day 80 years old: can I discern between good and bad? Can your slave
taste what I eat or what I drink? Can I hear anymore the voice of singing men and
singing women? Why then should your slave be yet a burden to my lord the king?
World English Bible I am this day eighty years old: can I discern between good and bad? can your
servant taste what I eat or what I drink? can I hear any more the voice of singing
men and singing women? why then should your servant be yet a burden to my lord
the king?
Young’s Updated LT A son of eighty years I am to-day; do I know between good and evil? Does your
servant taste that which I am eating, and that which I drink? Do I listen any more
to the voice of singers and songstresses? And why is your servant any more for a
burden unto my lord the king?
The gist of this verse: Barzillai is old, he knows he is old, and he explains this to David, and why he cannot
come with David to Jerusalem.
2Samuel 19:35a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
bên (בֵּן) [pronounced
bane]
|
son, descendant
|
masculine singular
construct
|
Strong’s #1121
BDB #119
|
shemônîym (שְמֹנִים)
[pronounced she-moh-NEEM]
|
eighty
|
indeclinable plural
numeral; adjective
|
Strong’s #8084
BDB #1033
|
shânâh (שָנָה)
[pronounced shaw-NAW]
|
year
|
feminine singular noun
|
Strong’s #8141
BDB #1040
|
ʾânôkîy (אָנֹכִי)
[pronounced awn-oh-KEE]
|
I, me; (sometimes a verb is
implied)
|
1st person singular
personal pronoun
|
Strong’s #595
BDB #59
|
yôwm (יוֹם) [pronounced
yohm]
|
day; time; today (with a definite
article)
|
masculine singular noun
with the definite article
|
Strong’s #3117
BDB #398
|
Translation: I am 80 years old today. He points out what should be obvious to David. He is clearly an older man.
He is 80 years old. I don’t think that this necessarily means that Barzillai is 80 years old on this very day (although
it could). He could simply be saying, “Listen, I am 80 years old today” indicating simply that he is 80 years old.
It is certainly a milestone in a person’s life; but, at the same time, Barzillai’s body and senses are giving out.
2Samuel 19:35b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
hă (הֲ) [pronounced heh]
|
interrogative particle which acts almost like a piece of
punctuation, like the upside-down question mark which
begins a Spanish sentence. The verb to be may be implied.
|
Strong’s #none
BDB #209
|
yâdaʿ (יָדַע) [pronounced
yaw-DAHĢ]
|
to know, to perceive, to acquire
knowledge, to become
acquainted with, to know by
experience, to have a knowledge
of something; to see; to learn; to
recognize [admit, acknowledge,
confess]
|
1st person singular, Qal
imperfect
|
Strong’s #3045
BDB #393
|
bêyn (בֵּין) [pronounced
bane]
|
in the midst of, between, among;
when found twice, it means
between
|
preposition
|
Strong's #996
BDB #107
|
ţôwb (טוֹב) [pronounced
tohbv]
|
pleasant, pleasing, agreeable,
good, better; approved
|
masculine feminine
singular adjective which
can act like a
substantive
|
Strong’s #2896
BDB #373
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
Bêyn (בֵּין) [pronounced bane] followed by lâmed (לְ) [pronounced le] can mean between, an interval...unto, a
difference between. Used disjunctively to mean whether...or. This is often used with verbs of dividing, judging,
knowing, teaching, etc. where distinguishing between two things is required.
|
raʿ (רַע) [pronounced
rahģ]
|
evil, bad, wicked; evil in
appearance, deformed; misery,
distress, injury; that which is
displeasing [disagreeable,
unhappy, unfortunate, sad]
|
masculine singular
adjective/noun
|
Strong’s #7451
BDB #948
|
Translation: Do I distinguish between good and evil [or, the right or wrong (decision to make right now) or, good
and bad (according to the senses and not according to morality)]? This is an interesting question which he asks:
can I distinguish between good and evil (or, right and wrong)? Quite obviously, Barzillai made the correct decision
to back David and to help feed his army. As a wealthy man, Barzillai could have simply sat back and just let
whatever happens happen, and go from there. So Barzillai is clearly in charge of his own moral compass.
Furthermore, it is not unusual for men and women to retain their own moral compass for a great deal of time into
their old age. In fact, as we get older, some of the sins which tempted us do not tempt us nearly as much any
more.
I would posit that most people who are older retain a concept of right and wrong and of morality long into their old
age.
Therefore, I think the idea here is, he is not complaining that he cannot tell good from bad anymore. He is able,
in fact, to determine what is right or wrong in this situation—possibly better than David can. There is a way to elicit
a negative response, which will be used in the next question; but Barzillai does not use that here.
I think the idea here is more to be understood in a non-moral sense—Barzillai can no longer distinguish between
that which is good and bad; pleasant and unpleasant. That seems to be his point, which point is amplified by what
he says next.
This is somewhat open ended. He knows better than David that he should not go with David to Jerusalem.
However, part of the reason that he should not go with David is, his ability to distinguish many things is fading.
2Samuel 19:35c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
ʾîm (אִם) [pronounced
eem]
|
if, though; lo, behold; oh that, if
only; when, since, though when
(or, if followed by a perfect tense
which refers to a past event)
|
primarily an hypothetical
particle
|
Strong's #518
BDB #49
|
The particle ʾîm (אִם) can be used as a demonstrative (lo, behold), an interrogative (usually expecting a negative
response and often used with other particles and rhetorically), and as a conditional particle (if, though); an
indication of a wish or desire (oh that, if only; this is a rare usage).
|
Gesenius writes: Its primary power I regard as demonstrative, lo! Behold!
|
ţâʿam (טָעַם) [pronounced
taw-ĢAHM]
|
to taste; to perceive; to eat
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #2938
BDB #380
|
ʿebed (עֶבֶד) [pronounced
ĢEB-ved]
|
slave, servant; underling;
subject; this can mean military
men, soldiers in the plural
|
masculine singular noun
with the 2nd person
masculine singular suffix
|
Strong’s #5650
BDB #713
|
ʾêth (אֶח) [pronounced
ayth]
|
Indicates next word is the object
of the verb; sometimes
translated to
|
untranslated mark of a
direct object
|
Strong's #853
BDB #84
|
ʾăsher (אֲֹשֶר)
[pronounced uh-SHER]
|
that, which, when, who, whom
|
relative pronoun
|
Strong's #834
BDB #81
|
Together, they mean how, that which, what, whatever; whom, whomever.
|
ʾâkal (אָכַל) [pronounced
aw-KAHL]
|
to eat; to devour, to consume, to
destroy
|
1st person singular, Qal
imperfect
|
Strong’s #398
BDB #37
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʾêth (אֶח) [pronounced
ayth]
|
Indicates next word is the object
of the verb; sometimes
translated to
|
untranslated mark of a
direct object
|
Strong's #853
BDB #84
|
ʾăsher (אֲֹשֶר)
[pronounced uh-SHER]
|
that, which, when, who, whom
|
relative pronoun
|
Strong's #834
BDB #81
|
Together, they mean how, that which, what, whatever; whom, whomever.
|
shâthâh (שָתָה)
[pronounced shaw-THAW]
|
to drink [actually or
metaphorically]; to drink together
[at a banquet]; to feast; to sit
|
1st person singular, Qal
imperfect
|
Strong’s #8354
BDB #1059
|
Translation: Oh that your servant could taste what I eat and what I drink. Nevertheless, many of Barzillai’s
senses are going. He is rich and he can buy any kind of food that he wants; but he can no longer taste what he
eats or drinks. There is a point to this. The fact of his old age is important in David considering him for a
government post. There is a point at which the body is all used up. There is a physical ending point for each one
of us, and Barzillai could see his on the horizon. With that is a loss of so many of the sensory functions. He will
refer to his taste and his hearing. But these losses suggest that he is not the right man to help out David—not
in the long term.
2Samuel 19:35d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
ʾîm (אִם) [pronounced
eem]
|
if, though; lo, behold; oh that, if
only; when, since, though when
(or, if followed by a perfect tense
which refers to a past event)
|
primarily an hypothetical
particle
|
Strong's #518
BDB #49
|
The particle ʾîm (אִם) can be used as a demonstrative (lo, behold), an interrogative (usually expecting a negative
response and often used with other particles and rhetorically), and as a conditional particle (if, though); an
indication of a wish or desire (oh that, if only; this is a rare usage).
|
Gesenius writes: Its primary power I regard as demonstrative, lo! Behold!
|
shâmaʿ (שָמַע)
[pronounced shaw-MAHĢ]
|
to listen [intently], to hear, to
listen and obey, [or, and act
upon, give heed to, take note of],
to hearken to, to be attentive to,
to listen and be cognizant of
|
1st person singular, Qal
imperfect
|
Strong's #8085
BDB #1033
|
ʿôwd (עוֹד) [pronounced
ģohd]
|
still, yet, again, again and again,
repeatedly, in addition to;
continue, continually; more,
farther, besides; as yet, even yet
|
adverb
|
Strong’s #5750
BDB #728
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
qôwl (קוֹל) [pronounced
kohl]
|
sound, voice, noise; loud noise,
thundering
|
masculine singular
construct
|
Strong’s #6963
BDB #876
|
shîyr (שִיר) [pronounced
sheer]
|
male singers, a male choir;
professional male singers;
musicians
|
masculine plural, Qal
participle
|
Strong’s #7891
BDB #1010
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
shîyr (שִיר) [pronounced
sheer]
|
female singers, a female choir;
professional female singers;
musicians
|
feminine plural, Qal
participle
|
Strong’s #7891
BDB #1010
|
Translation: Oh that I could hear again the sound of a male choir and female singers. This is a man who
appreciated music; but now his hearing is so far gone that he cannot even distinguish between a male and female
choir. Probably, the more accurate description here is, he can no longer appreciate music as he once did. Again,
Barzillai is pointing out serious deficiencies in his life due to his age.
This also helps to explain what the Bible means when it calls Barzillai old. There is a process where the body
stops functioning as it should, and it occurs at various times for various people. However, when the body begins
to lose some of its functions, that is an indication of old age.
It is likely that Barzillai has some taste left; and he can obviously hear, as he is having a conversation with David.
So, Barzillai is not bedridden, about to die anytime in the next few days. However, he is clearly aware that his
body is beginning to give out. His senses are becoming dulled. His sense of taste and his sense of hearing; and
his appreciation for music—these things are becoming more and more apparent to Barzillai with each passing day.
Clarke describes what it might be like in the palace of David: Besides delicate meats and drinks, we
find that vocal music constituted a principal part of court entertainments: male and female singers
made a necessary appendage to these banquets, as they do in most Eastern courts to the present
day. As David was a most sublime poet, and emphatically styled the sweet singer of Israel, he no
doubt had his court well supplied with vocal as well as instrumental performers; and, probably, with
poets and poetesses; for it is not likely that he was the only poet of his time, though he undoubtedly
was the most excellent.
Much of this would have gone unappreciated by Barzillai. Given his
financial status, he probably is able to afford much of this himself, and yet it no longer pleases him as
it once did.
Application: I once was quite a music afficionado, and, as I get older, my interest and enjoyment of music lessons
considerably. I can afford to buy a most amazing sound system, and yet, I have stayed with a good stereo which
I purchased many years ago. It is just not that important anymore. As my age increases, my interests
change—some quite dramatically.
Eccles. 12:1–6 provides a view of old age: Remember your Creator when you are young, before the days of
trouble come and the years catch up with you. They will make you say, "I have found no pleasure in them."
Remember your Creator before the sun, the light, the moon, and the stars turn dark, and the clouds come back
with rain. Remember your Creator when those who guard the house tremble, strong men are stooped over, the
women at the mill stop grinding because there are so few of them, and those who look out of the windows see a
dim light. Remember your Creator when the doors to the street are closed, the sound of the mill is muffled, you
are startled at the sound of a bird, and those who sing songs become quiet. Remember your Creator when
someone is afraid of heights and of dangers along the road, the almond tree blossoms, the grasshopper drags
itself along, and the caper bush has no fruit. Mortals go to their eternal rest, and mourners go out in the streets.
Remember your Creator before the silver cord is snapped, the golden bowl is broken, the pitcher is smashed near
the spring, and the water wheel is broken at the cistern. (God’s Word™)
2Samuel 19:35e
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
mâh (מָה) [pronounced
maw]
|
what, how, why
|
interrogative;
exclamatory particle
|
Strong’s #4100
BDB #552
|
Lâmed + mâh together literally mean for why. They can be rendered why, for what reason, to what purpose,
for what purpose, indicating an interrogatory sentence. BDB also offers the rendering lest. Gesenius, perhaps
for this passage alone (1Chron. 15:13), offers the rendering on account of [that] which, because that.
|
hâyâh (הָיָה) [pronounced
haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person masculine
singular, Qal imperfect
|
Strong's #1961
BDB #224
|
ʿebed (עֶבֶד) [pronounced
ĢEB-ved]
|
slave, servant; underling;
subject; this can mean military
men, soldiers in the plural
|
masculine singular noun
with the 2nd person
masculine singular suffix
|
Strong’s #5650
BDB #713
|
ʿôwd (עוֹד) [pronounced
ģohd]
|
still, yet, again, again and again,
repeatedly, in addition to;
continue, continually; more,
farther, besides; as yet, even yet
|
adverb
|
Strong’s #5750
BDB #728
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
massâʾ (מַשָּׂא)
[pronounced mahs-SAW]
|
a bearing, a carrying; load,
burden [which is carried]; that
which the soul lifts up [desires];
something uttered, a sentence,
an oracle, an utterance; singing;
a gift
|
masculine singular noun
|
Strong’s #4853
BDB #672
|
The word burden comes from a verb, which means to lift up, to carry, to bear; therefore, it means, something
lifted up and carried, a load or burden.
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
ʾădônây (אֲדֹנָי)
[pronounced uh-doh-NAY]
|
Lord (s), Master (s), my Lord (s),
Sovereign; my lord [master]; can
refer to the Trinity or to an
intensification of the noun;
transliterated Adonai, adonai
|
masculine plural noun
with the 1st person
singular suffix
|
Strong’s #113 &
#136 BDB #10
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Translation: Why should your servant be another burden to my adonai the king? If Barzillai comes to Jerusalem
to work for the king, his body is beginning to break down. He may be more trouble to David than a help to David.
“I would be just another burden to you, my king,” is what he is saying.
This also tells us that what David is offering Barzillai is a job. David is not saying, “Hey, come to Jerusalem and
retire there.” If that were the case, Barzillai would not be a burden to David, as this would be expected.
Application: Again, David needs to be reminded of his own mortality, which is a theme found in several places
in the Bible. We each have “x” amount of days remaining in this life, and God did put us here for a reason. If you
are a football player and you are good, and you are playing a championship game, how many quarters do you
want to play? 4, if you are uninjured and you can endure the physical strain. It is fun to be that involved; it is also
not half bad to hear the crowd scream out your name, or encourage you as you are running or passing. Each of
us has just so much time left on this earth. Some of us have the capability of playing the championship game
as a quarterback, but we need the preparation. But most Christians appear to be happy to just wander about the
streets outside the stadium, without a clue as to what is going on inside. We could be making 40 yard runs, but
we are not willing to take the training involved that would develop our skills.
Application: In the Church Age, our potential is wide open. I don’t care who you are, or what you have done, what
your age is or what kinds of infirmities you can enumerate. All you need is rebound and Bible doctrine, which jump
starts your spiritual growth, and things will progress quite nicely from there. Bible doctrine is your food; applying
it to your life is your training.
Barzillai, at his age, has come to the end of his ability to contribute. He supported David’s army with logistics,
without which, David’s army could not have succeeded.
——————————
As a little will pass over your servant the
Jordan with the king. And for why
recompenses me the king the reward the
this?
|
2Samuel
19:36
|
Your servant will pass over the Jordan a little
ways with the king. Why should the king
recompense me with this reward?
|
Your servant will cross over the Jordan River partway with the king. There is no reason why the king
should give me any sort of a reward for doing my patriotic duty.
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate I your servant will go on a little way from the Jordan with you: I need not this
recompense.
Masoretic Text (Hebrew) As a little will pass over your servant the Jordan with the king. And for why
recompenses me the king the reward the this?
Peshitta (Syriac) Your servant can hardly cross the Jordan with my lord the king; let not my lord the
king recompense me with such a reward.
Septuagint (Greek) Your servant will go a little way over the Jordan with the king. And why does the
king return me this recompense?
Significant differences: There are no dramatic differences between the texts, apart perhaps from the way
that the Syriac appears to interpret the first line.
Thought-for-thought translations; paraphrases:
Contemporary English V. I'll cross the river with you, but I'll only go a little way on the other side. You don't
have to be so kind to me.
Easy English I, your servant, will cross over the Jordan with the king. And I will go just a little way
with you. But I do not deserve such a great reward.
Easy-to-Read Version I don’t need any of the things that you want to give me. I will go across the Jordan
River with you.
The Message I'll just go a little way across the Jordan with the king. But why would the king need
to make a great thing of that?
New Berkeley Version You servant will simply cross the Jordan with the king. Why should the king
compensate me with such a reward?
New Century Version I am not worthy of a reward from you, but I will cross the Jordan River with you.
New Life Bible Your servant will only cross over the Jordan with the king. Why should the king pay
me in this good way?
New Living Translation Just to go across the Jordan River with the king is all the honor I need!
The Voice I will travel a little farther with you across the Jordan, but you don't owe me anything
more for my hospitality. Why should you, my king, offer me such a handsome
reward?
Partially literal and partially paraphrased translations:
American English Bible Your servant will just travel with the king for a short way to the JorDan. Then, what
reward or payment can you give me?
Christian Community Bible Your servant will accompany the king just a little past the Jordan. Why should the
king reward me for this?
New Advent (Knox) Bible ...let thy servant go with thee a little of the way beyond Jordan, and no more. I need
no such exchange of friendship;...
New American Bible (2011) In escorting the king across the Jordan, your servant is doing little enough! Why
should the king give me this reward?
NIRV "I'll go across the Jordan River with you for a little way. Why should you reward me
by taking care of me?
New Jerusalem Bible Your servant will go a little way across the Jordan with the king; but why should the
king reward me so generously for that?
New Simplified Bible »I will cross the river with you. But I will only go a little way on the other side. You
do not have to be so kind to me
Revised English Bible Your servant will attend the king for a short way across the Jordan; and why should
the king reward me so handsomely?
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear "Your servant passes a little of the Jordan with the king. What does the king pay me
to deserve this?
Bible in Basic English Your servant's desire was only to take the king over Jordan; why is the king to give
me such a reward?
The Expanded Bible I am not worthy of a reward from you, but I will cross [LWhy should the king reward
me for merely going across.?] the Jordan River with you.
Ferar-Fenton Bible How little it costs passing the king over the jordan? so why should the king pay me
wages for it?
NET Bible® I will cross the Jordan with the king and go a short distance [Heb "Like a little your
servant will cross the Jordan with the king."]. Why should the king reward me in this
way?
NIV, ©2011 Your servant will cross over the Jordan with the king for a short distance, but why
should the king reward me in this way?
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Your servant only wants to cross the Yarden with the king; why should the king
reward this so generously?
exeGeses companion Bible Your servant passes a little way over Yarden
with the sovereign:
In dealing, why deals the sovereign thus with me?
JPS (Tanakh—1985) You servant could barely cross the Jordan [meaning of Hebrew uncertain (for this
first phrase)] with your Majesty! Why should You Majesty reward me so
generously?
Orthodox Jewish Bible Thy eved will go a little way over Yarden with HaMelech; and why should HaMelech
reward me with such a reward?
Literal, almost word-for-word, renderings:
Context Group Version Your slave would but vindicated go over the Jordan with the king: and why should
the king repay me with such a reward?
Green’s Literal Translation Just a little way your servant shall cross over the Jordan with the king. And why
should the king repay me with this reward?
Kretzmann’s Commentary Thy servant will go a little way over Jordan with the king, only to escort him across
the river; and why should the king recompense it me with such a reward? He had
not shown his kindness with the expectation of any return.
NASB Your servant would merely cross over the Jordan with the king. Why should the king
compensate me with this reward?
World English Bible Your servant would but just go over the Jordan with the king: and why should the
king recompense it me with such a reward?
Young’s Updated LT As a little thing, your servant does pass over the Jordan with the king, and why does
the king recompense me this recompense?
The gist of this verse: Barzillai tells the king that he needs no additional reward for what he has done.
2Samuel 19:36a
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Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
kaph or ke (כְּ)
[pronounced ke]
|
like, as, just as; according to,
after; about, approximately
|
preposition of
comparison,
resemblance or
approximation
|
No Strong’s #
BDB #453
|
meʿaţ (מְעַט) [pronounced
me-ĢAHT]
|
a little, fewness, few
|
masculine singular noun
|
Strong’s #4592
BDB #589
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Together, the kaph preposition and meʿaţ mean nearly, almost, within a little, shortly, quickly, suddenly; easily;
scarcely, very little, very few.
|
ʿâbar (עָבַר) [pronounced
ģawb-VAHR]
|
to pass over, to pass through, to
pass on, to pass, to go over
[beyond], to cross, to cross over;
to go away, to depart; to violate
[a law]
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #5674
BDB #716
|
ʿebed (עֶבֶד) [pronounced
ĢEB-ved]
|
slave, servant; underling;
subject; this can mean military
men, soldiers in the plural
|
masculine singular noun
with the 2nd person
masculine singular suffix
|
Strong’s #5650
BDB #713
|
ʾêth (אֶח) [pronounced
ayth]
|
Indicates next word is the object
of the verb; sometimes
translated to
|
untranslated mark of a
direct object
|
Strong's #853
BDB #84
|
Yâredên (יָרְדֵן)
[pronounced yare-DAYN]
|
descender; flowing downward;
the watering place; transliterated
Jordan
|
proper noun with the
definite article
|
Strong’s #3383
BDB #434
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ʾêth (אֶח) [pronounced
ayth]
|
with, at, near, by, among,
directly from
|
preposition (which is
identical to the sign of
the direct object)
|
Strong's #854
BDB #85
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
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Translation: Your servant will pass over the Jordan a little ways with the king. Barzillai tells King David just
exactly what he will do. Now, this makes me smile a little. When it comes to an old person, just what are you
going to change about them, when they have made a decision? Most older people, whatever their beliefs are, tend
to be pretty solid in their thinking, and Barzillai is so solid, that, even though the king tells him, “I would really like
to have you work for me in Jerusalem;” he is saying “No.” Barzillai is telling David this is the nicest way
possible—which words include for us a great deal of Bible doctrine—but the bottom line is, “Sorry, I am not going
to Jerusalem with you. Look, I’ll travel with you a short distance, but I am heading back to Rogelim in a few hours.”
What Barzillai has to say is quite remarkable, as rarely do we hear anything so clear and plainly stated. He is not
rambling on by any means; he is not wasting David’s time. He is explaining exactly why he is not going to go with
David. This indicates that, even though Barzillai’s body is showing signs of age, his mind is solidly intact.
As an aside, the further supports the idea that Barzillai was not earlier saying that he is too old to determine right
from wrong. He knows that becoming a close aide to David at his age is beyond what he is able to do. He is able
to see his body deteriorating, and can see no reason to come to Jerusalem and provide very little actual service
for David.
2Samuel 19:36b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
mâh (מָה) [pronounced
maw]
|
what, how, why
|
interrogative;
exclamatory particle
|
Strong’s #4100
BDB #552
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Lâmed + mâh together literally mean for why. They can be rendered why, for what reason, to what purpose,
for what purpose, indicating an interrogatory sentence. BDB also offers the rendering lest. Gesenius, perhaps
for this passage alone (1Chron. 15:13), offers the rendering on account of [that] which, because that.
|
gâmal (גָּמַל) [pronounced
gaw-MAHL]
|
to produce [fruit]; to wean; to do,
to make; to give, to recompense;
to reward, to bestow [blessings
as a result of a stage of growth;
when followed by ל-ע]
|
3rd person masculine
singular, Qal imperfect
with the 1st person
singular suffix
|
Strong’s #1580
BDB #168
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
gemûwlâh (גְּמוּלָה)
[pronounced ge-moo-LAW]
|
reward, dealing, recompense
|
feminine singular noun
with the definite article
|
Strong’s #1578
BDB #168
|
zôʾth (זֹאת) [pronounced
zoth]
|
here, this, this one; thus;
possibly another
|
feminine of singular zeh;
demonstrative pronoun,
adverb
|
Strong’s #2063
(& 2088, 2090)
BDB #260
|
All BDB definitions for zeh (זֶה) or zôʾth (זֹאת): 1) this, this one, here, which, this...that, the one...the other,
another, such; 1a) (alone); 1a1) this one; 1a2) this...that, the one...the other, another; 1b) (appos to subst);
1b1) this; 1c) (as predicate); 1c1) this, such; 1d) (enclitically); 1d1) then; 1d2) who, whom; 1d3) how now, what
now; 1d4) what now; 1d5) wherefore now; 1d6) behold here; 1d7) just now; 1d8) now, now already; 1e) (poetry);
1e1) wherein, which, those who; 1f) (with prefixes); 1f1) in this (place) here, then; 1f2) on these conditions,
herewith, thus provided, by, through this, for this cause, in this matter; 1f3) thus and thus; 1f4) as follows, things
such as these, accordingly, to that effect, in like manner, thus and thus; 1f5) from here, hence, on one side...on
the other side; 1f6) on this account; 1f7) in spite of this, which, whence, how.
|
Translation: Why should the king recompense me with this reward? Barzillai asks a rhetorical question here.
He says, “Why should the king reward me for what I have done?” He is not looking for an answer; he does not
pause and give David a chance to explain here. The idea is, Barzillai is a patriot; and he recognized what was
right and wrong about the Absalom situation; and he quickly took a side and put his life on the line by providing
logistical support to David’s army. Barzillai simply did what was right.
Application: There are a lot of TEA party patriots in the United States who want nothing more than to influence
our government to shrink in size, tax less and live within its means. They aren’t looking for a handout; they aren’t
looking for a reward. They have looked back into the founding of our country, the philosophy of our founders, and
simply would like to see a return to that philosophy. Barzillai is much like a TEA party patriot of his time. He is
not looking for a handout; he is not looking for a return on his investment. He was simply looking to right his
country, which had gotten off-kilter.
Gill writes: The sense is, why should the king recompense so trifling a thing as I have done, and which
was but my duty, with such a reward, as to maintain me in so grand a manner at his court?
Application: Doesn’t this seem so different from the variety of interest groups which back this or that politician.
“We are going to back you, but this is what we want in return.” We’ve already linked to the great number of
Obama donors and bundlers who just turned out to be closely associated with the various green companies which
received literally billions of taxpayer dollars. Barzillai is not like this at all. He is exactly the opposite of
someone who helps David, as long as David turns around and helps him too.
The Expositor’s Bible Commentary does a good job telling us all about Barzillai.
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The Expositor’s Bible Commentary on Barzillai
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1. He was "a very great man." The expression seems to imply that he was both rich and influential. Dwelling
among the hills of Gilead, his only occupation, and main way of becoming rich, must have been as a
farmer. The two and a half tribes that settled on the east of the Jordan, while they had a smaller share
of national and spiritual privileges, were probably better provided in a temporal sense. That part of the
country was richer in pasturage, and therefore better adapted for cattle. It is probable, too, that the
allotments were much larger. The kingdoms of Sihon and Og, especially the latter, were of wide extent.
If the two and a half tribes had been able thoroughly to subdue the original inhabitants, they would have
had possessions of great extent and value. Barzillai's ancestors had probably received a valuable and
extensive allotment, and had been strong enough and courageous enough to keep it for themselves.
Consequently, when their flocks and herds multiplied, they were not restrained within narrow dimensions,
but could spread over the mountains round about. But however his riches may have been acquired,
Barzillai was evidently a man of very large means. He was rich apparently both in flocks and servants,
a kind of chief or sheikh, not only with a large establishment of his own, but enjoying the respect, and in
some degree able to command the services, of many of the humble people around him.
2. His generosity was equal to his wealth. The catalogue of the articles which he and another friend of
David's brought him in his extremity (2 Samuel 17:28-29) is instructive from its minuteness and its length.
Like all men liberal in heart, he devised liberal things. He did not ask to see a subscription list, or inquire
what other people were giving. He did not consider what was the smallest amount that he could give
without appearing to be shabby. His only thought seems to have been, what there was he had to give that
could be of use to the king. It is this large inborn generosity manifested to David that gives one the
assurance that he was a kind, generous helper wherever there was a case deserving and needing his aid.
We class him with the patriarch of Uz, with whom no doubt he could have said, "When the eye saw me,
then it blessed me, and when the ear heard me, it bare witness unto me; the blessing of him that was
ready to perish came upon me, and I made the widow's heart to leap for joy."
3. His loyalty was not less thorough than his generosity. When he heard of the king's troubles, he seems
never to have hesitated one instant as to throwing in his lot with him. It mattered not that the king was in
great trouble, and apparently in a desperate case. Neighbours, or even members of his own family, might
have whispered to him that it would be better not to commit himself, seeing the rebellion was so strong.
He was living in a sequestered part of the country; there was no call on him to declare himself at that
particular moment; and if Absalom got the upper hand, he would be sure to punish severely those who
had been active on his father's side. But none of these things moved him. Barzillai was no sunshine
courtier, willing to enjoy the good things of the court in days of prosperity, but ready in darker days to run
off and leave his friends in the midst of danger. He was one of those true men that are ready to risk their
all in the cause of loyalty when persuaded that it is the cause of truth and right. We cannot but ask. What
could have given him a feeling so strong? We are not expressly told that he was a man deeply moved
by the fear of God, but we have every reason to believe it. If so, the consideration that would move him
most forcibly in favour of David must have been that he was God's anointed. God had called him to the
throne, and had never declared, as in the case of Saul, that he had forfeited it; the attempt to drive him
from it was of the devil, and therefore to be resisted to the last farthing of his property, and if he had been
a younger man, to the last drop of his blood. Risk? Can you frighten a man like this by telling him of the
risk he runs by supporting David in the hour of adversity? Why, he is ready not only to risk all, but to lose
all, if necessary, in a cause which appears so obviously to be Divine, all the more because he sees so
well what a blessing David has been to the country. Why, he has actually made the kingdom. Not only
has he expelled all its internal foes, but he has cowed those troublesome neighbours that were constantly
pouncing upon the tribes, and especially the tribes situated in Gilead and Bashan. Moreover, he has given
unity and stability to all the internal arrangements of the kingdom. See what a grand capital he has made
for it at Jerusalem. Look how he has planted the ark on the strongest citadel of the country, safe from
every invading foe. Consider how he has perfected the arrangements for the service of the Levites, what
a delightful service of song he has instituted, and what beautiful songs he has composed for the use of
the sanctuary. Doubtless it was considerations of this kind that roused Barzillai to such a pitch of loyalty.
And is not a country happy that has such citizens, men who place their personal interest far below the
public weal, and are ready to make any sacrifice, of person or of property, when the highest interests of
their country are concerned? We do not plead for the kind of loyalty that clings to a monarch simply
because he is king, apart from all considerations, personal and public, bearing on his worthiness or
unworthiness of the office. We plead rather for the spirit that makes duty to country stand first, and
personal or family interest a long way below. We deprecate the spirit that sneers at the very idea of
putting one's self to loss or trouble of any kind for the sake of public interests. We long for a generation
of men and women that, like many in this country in former days, are willing to give "all for the Church and
a little less for the State." And surely in these days, when no deadly risk is incurred, the demand is not
so very severe. Let Christian men lay it on their consciences to pay regard to the claims under which they
lie to serve their country. Whether it be in the way of serving on some public board, or fighting against
some national vice, or advancing some great public interest, let it be considered even by busy men that
their country, and must add, their Church, have true claims upon them. Even heathens and unbelievers
have said, "It is sweet and glorious to die for one's country." It is a poor state of things when in a Christian
community men are so sunk in indolence and selfishness that they will not stir a finger on its behalf.
4. Barzillai was evidently a man of attractive personal qualities. The king was so attracted by him, that he
wished him to come with him to Jerusalem, and promised to sustain him at court. The heart of King David
was not too old to form new attachments. And towards Barzillai he was evidently drawn. We can hardly
suppose but that there were deeper qualities to attract the king than even his loyalty and generosity. It
looks as if David perceived a spiritual congeniality that would make Barzillai, not only a pleasant inmate,
but a profitable friend. For indeed in many ways Barzillai and David seem to have been like one another.
God had given them both a warm, sunny nature. He had prospered them in the world. He had given them
a deep regard for Himself and delight in His fellowship. David must have found in Barzillai a friend whose
views on the deepest subjects were similar to his own. At Jerusalem the men who were of his mind were
by no means too many. To have Barzillai beside him, refreshing him with his experiences of God's ways
and joining with him in songs of praise and thanksgiving, would be delightful. "Behold, how good and how
pleasant it is for brethren to dwell together in unity!" But however pleasant the prospect may have been
to David, it was not one destined to be realized.
5. For Barzillai was not dazzled even by the highest offers of the king, because he felt that the proposal was
unsuitable for his years. He was already eighty, and every day was adding to his burden, and bringing him
sensibly nearer the grave. Even though he might be enjoying a hale old age, he could not be sure that
he would not break down suddenly, and thus become an utter burden to the king. David had made the
offer as a compliment to Barzillai, although it might also be a favour to himself, and as a compliment the
aged Gileadite was entitled to view it. And viewing it in that light, he respectfully declined it. He was a
home-loving man, his habits had been formed for a quiet domestic sphere, and it was too late to change
them. His faculties were losing their sharpness; his taste had become dulled, his ear blunted, so that both
savoury dishes and elaborate music would be comparatively thrown away on him. The substance of his
answer was, I am an old man, and it would be unsuitable in me to begin a courtier's life. In a word, he
understood what was suitable for old age. Many a man and woman too, perhaps, even of Barzillai's years,
would have jumped at King David's offer, and rejoiced to share the dazzling honours of a court, and would
have affected youthful feelings and habits in order to enjoy the exhilaration and the excitement of a
courtier's life. In Barzillai's choice, we see the predominance of a sanctified common sense, alive to the
proprieties of things, and able to see how the enjoyment most suitable to an advanced period of life might
best be had. It was not by aping youth or grasping pleasures for which the relish had gone. Some may
think this a painful view of old age. Is it so that as years multiply the taste for youthful enjoyments passes
away, and one must resign one's self to the thought that life itself is near its end? Undoubtedly it is. But
even a heathen could show that this is by no means an evil. The purpose of Cicero's beautiful treatise on
old age, written when he was sixty-two, but regarded as spoken by Cato at the age of eighty-four, was
to show that the objections commonly brought against old age were not really valid. These objections
were - that old age unfits men for active business, that it renders the body feeble, that it deprives them
of the enjoyment of almost all pleasures, and that it heralds the approach of death. Let it be granted, is
the substance of Cicero's argument; nevertheless, old age brings enjoyments of a new order that
compensate for those which it withdraws. If we have wisdom to adapt ourselves to our position, and to
lay ourselves out for those compensatory pleasures, we shall find old age not a burden, but a joy. Now,
if even a heathen could argue in that way, how much more a Christian! If he cannot personally be so lively
as before, he may enjoy the young life of his children and grandchildren or other young friends, and
delight to see them enjoying what he cannot now engage in. If active pleasures are not to be had, there
are passive enjoyments - the conversation of friends, reading, meditation, and the like - of which all the
more should be made. If one world is gliding from him, another is moving towards him. As the outward
man perisheth, let the inward man be renewed day by day.
There are few more jarring scenes in English history than the last days of Queen Elizabeth. As life was
passing away, a historian of England says, "she clung to it with a fierce tenacity. She hunted, she danced,
she jested with her young favourites, she coquetted, and frolicked, and scolded at sixty-seven as she had
done at thirty." "The Queen," wrote a courtier, "a few months before her death was never so gallant these
many years, nor so set upon jollity." She persisted, in spite of opposition, in her gorgeous progresses from
country house to country house. She clung to business as of old, and rated in her usual fashion one "who
minded not to giving up some matter of account." And then a strange melancholy settled on her. Her mind
gave way, and food and rest became alike distasteful. Clever woman, yet very foolish in not discerning
how vain it was to attempt to carry the brisk habits of youth into old age, and most profoundly foolish in
not having taken pains to provide for old age the enjoyments appropriate to itself! How differently it has
fared with those who have been wise in time and made the best provision for old age! "I have waited for
Thy salvation, O my God," says the dying Jacob, relieved and happy to think that the object for which he
had waited had come at last. "I am now ready to be offered," says St. Paul, "and the time of my departure
is at hand. I have fought the good fight; I have finished my course; I have kept the faith: henceforth there
is laid up for me a crown of righteousness, which the Lord, the righteous Judge, will give me at that day,
and not to me only, but unto all them also that love His appearing." Which is the better portion - he whose
old age is spent in bitter lamentation over the departed joys and brightness of his youth? or he whose sun
goes down with the sweetness and serenity of an autumn sunset, but only to rise in a brighter world, and
shine forth in the glory of immortal youth?
6. Holding such views of old age, it was quite natural and suitable for Barzillai to ask for his son Chimham
what he respectfully declined for himself. For his declinature was not a rude rejection of an honour
deemed essentially false and vain. Barzillai did not tell the king that he had lived to see the folly and the
sin of those pleasures which in the days of youth and inexperience men are so greedy to enjoy. That
would have been an affront to David, especially as he was now getting to be an old man himself. He
recognized that a livelier mode of life than befitted the old was suitable for the young. The advantages
of residence at the court of David were not to be thought little of by one beginning life, especially where
the head of the court was such a man as David, himself so affectionate and attractive, and so deeply
imbued with the fear and love of God. The narrative is so short that not a word is added as to how it fared
with Chimham when he came to Jerusalem. Only one thing is known of him: it is said that, after the
destruction of Jerusalem by Nebuchadnezzar, when Johanan conducted to Egypt a remnant of Jews that
he had saved from the murderous hand of Ishmael, "they departed and dwelt in the habitation of
Chimham, which is by Bethlehem, to go into Egypt." We infer that David bestowed on Chimham some
part of his paternal inheritance at Bethlehem. The vast riches which he had amassed would enable him
to make ample provision for his sons; but we might naturally have expected that the whole of the paternal
inheritance would have remained in the family. For some reason unknown to us, Chimham seems to have
got a part of it. We cannot but believe that David would desire to have a good man there, and it is much
in favour of Chimham that he should have got a settlement at Bethlehem. And there is another
circumstance that tells in his favour: during the five centuries that elapsed between David's time and the
Captivity, the name of Chimham remained in connection with that property, and even so late as the time
of Jeremiah it was called ''Chimham's habitation." Men do not thus keep alive dishonoured names, and
the fact that Chimham's was thus preserved would seem to indicate that he was one of those of whom
it is said, "The memory of the just is blessed."
|
——————————
Will return please your servant and I will die
in my city with a grave of my father and my
mother. And behold your servant Chimham;
he will go over with my adonai the king and
do for him that which [is] good in your eyes.”
|
2Samuel
19:37
|
Please allow your servant to return that I may
die in my [own] city near the graves of my
mother and father. [However], observe your
servant, Chimham. He will go over with my
adonai the king and you will do for him that
which [is] good in your eyes.”
|
Please allow your servant to return that I might die in my own home, and be buried in a grave near my
parents. However, take a look at this man, Chimahm, who will go in my place. Let him accompany you
to Jerusalem and do for him whatever you believe is right for his capabilities.”
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate But I entreat you let your servant return, and die in my own city, and be buried by
the sepulchre of my father, and of my mother. But there is your servant Chamaam,
let him go with you, my lord, the king, and do to him whatsoever seems good to you.
Masoretic Text (Hebrew) Will return please your servant and I will die in my city with a grave of my father and
my mother. And behold your servant Chimham; he will go over with my adonai the
king and do for him that which [is] good in your eyes.”
Peshitta (Syriac) Let your servant turn back again, that I may die in my own city and be buried beside
the grave of my father and my mother. But behold here is with you your servant
Bimham my son; let him go over with my lord the king, and do you to him what
seems good in your sight.
Septuagint (Greek) Let your servant remain, I pray, and I will die in my city, by the tomb of my father
and of my mother. And behold, your servant Chimham shall go over with my lord the
king; and do to him as it seems good in your eyes.
Significant differences: No dramatic differences other than the Syriac appearing to use the word buried.
Thought-for-thought translations; paraphrases:
Common English Bible Let your servant return so I may die in my own town near the grave of my parents.
But here is your servant Chimham. Let him cross over with my master and king, and
treat him as you think best."
Contemporary English V. Just let me return to my hometown, where I can someday be buried near my father
and mother. My servant Chimham can go with you, and you can treat him as your
own.
Easy English Let me return so that I can die in my home town. I want to be near the grave of my
father and mother. But here is your servant Kimham. Let him go with my master the
king. Do for him whatever you desire.'
Good News Bible (TEV) Then let me go back home and die near my parents' grave. Here is my son
Chimham, who will serve you; take him with you, Your Majesty, and do for him as
you think best."
The Message Let me go back and die in my hometown and be buried with my father and mother.
But my servant Kimham here; let him go with you in my place. But treat him well!"
New Living Translation Then let me return again to die in my own town, where my father and mother are
buried. But here is your servant, my son Kimham. Let him go with my lord the king
and receive whatever you want to give him."
The Voice Please grant me your favor to return home, to die among my own people near the
resting places of my parents. But do consider your servant Chimham. Let him come
with you, and may you honor Chimham as you see fit.
Partially literal and partially paraphrased translations:
American English Bible Let your servant stay here to die in my city and be buried with my father and mother.
But look; your servant's son CamaAm will cross [the JorDan] with my lord the king.
please do for him whatever you find good in your eyes.'
Christian Community Bible Please allow me to return to my own city where I may die and be buried near the
graves of my father and mother. But let this my son Kimham, your servant, continue
with my lord the king. You can do for him whatever it may please you.
New Advent (Knox) Bible I need no such exchange of friendship; rather, my prayer is that I should be allowed
to go back and die in my own city, and be buried close to the grave where my father
and mother lie. Here is thy servant Chamaam; let him go with thee, my lord king,
and do with him what thou wilt. A portion of v. 36 is included for context.
NIRV Let me go back home. Then I can die in my own town. I can be buried there in the
tomb of my father and mother. But let Kimham take my place. Let him go across the
river with you. Do for him what pleases you."
New Jerusalem Bible Please allow your servant to go home again, so that I can die in my own town near
the grave of my father and mother. But here is your servant Chimham; let him go
with my lord the king; treat him as you think right.'
New Simplified Bible »Please let me return to my hometown. There I can someday be buried near my
father and mother. My servant Chimham can go with you. You can treat him as your
own.«
Revised English Bible Let me go back and end my days in my own town near the grave of my father and
mother. Here is my son Kimham; let him cross over with your majesty, and do for
him what you think best.’
Mostly literal renderings (with some occasional paraphrasing):
Bible in Basic English Let your servant now go back again, so that when death comes to me, it may be in
my town and by the resting-place of my father and mother. But here is your servant
Chimham: let him go with my lord the king, and do for him what seems good to you.
The Expanded Bible Then [Please] let ·me [Lyour servant] go back so I may die in my own city near the
grave of my father and mother. But here is Kimham, your servant. Let him go with
you, my master and king. Do with him whatever ·you want [seems good to you/Lin
your eyes; 1 Kin. 2:7]."
Ferar-Fenton Bible Let your servant return, and I will stay in my own village near the tomb of my father
and mother. But however your servant Kimham can go with your Majesty, and do
to him whatever is good in your eyes.'
NET Bible® Let me [Heb "your servant."] return so that I may die in my own city near the grave
of my father and my mother. But look, here is your servant Kimham. Let him cross
over with my lord the king. Do for him whatever seems appropriate to you."
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Please, just let your servant go back and die in my own city, near the grave of my
father and mother. But here is your servant Khimham; let him cross with my lord the
king; and do for him whatever seems good to you."
exeGeses companion Bible O that your servant, I pray you,
return to die in my own city
by the tomb of my father and of my mother:
but behold your servant Kimham;
pass him over with my adoni the sovereign;
and work to him what seems good in your eyes.
Orthodox Jewish Bible Let thy eved, now, turn back again, that I may die in mine own city, and be buried
near the kever of avi and of immi. But hinei thy eved Chimham [i.e., one of his sons,
1Kgs 2:7]; let him go over with adoni HaMelech; and do to him what shall seem tov
unto thee.
Literal, almost word-for-word, renderings:
Context Group Version Let your slave, I beg of you, turn back again, that I may die in my own city, by the
grave of my father and my mother. But look, your slave Chimham; let him go over
with my lord the king; and do to him what shall seem good to you.
English Standard Version Please let your servant return, that I may die in my own city near the grave of my
father and my mother. But here is your servant Chimham [1 Kgs. 2:7; Jer. 41:17].
Let him go over with my lord the king, and do for him whatever seems good to you."
Green’s Literal Translation Please let your servant return, and I shall die in my own city, near the burying place
of my father and my mother. And, behold your servant Chimham! Let him cross over
with my lord the king, and you do to him the good in your eyes.
Kretzmann’s Commentary Let thy servant, I pray thee, turn back again that I may die in mine own city and be
buried by the grave of my father and of my mother. Since the king might have
commanded him to go along to Jerusalem, Barzillai, in all simplicity and
cheerfulness, requests permission to return home, since life at court held no
allurement for him. But behold thy servant Chimham, his son, who had
accompanied his aged father to the meeting with the king; let him go over with my
lord the king, and do to him what shall seem good unto thee. He was still young
enough to enter into the service of the king.
Young’s Updated LT Let, I pray you, your servant turn back again, and I die in mine own city, near the
burying-place of my father and of my mother, —and lo, your servant Chimham, let
him pass over with my lord the king, and do you to him that which is good in your
eyes.”
The gist of this verse: Barzillai suggests that David take his son instead and put him to work for his
government.
2Samuel 19:37a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
shûwb (שוּב)
[pronounced shoobv]
|
to return, to turn, to turn back, to
reminisce, to restore something,
to bring back something, to
revive, to recover something, to
make restitution
|
3rd person masculine
singular, Qal imperfect
|
Strong's #7725
BDB #996
|
nâʾ (נָא) [pronounced
naw]
|
now; please, I pray you, I
respectfully implore (ask, or
request of) you, I urge you
|
a primitive particle of
incitement and entreaty
|
Strong's #4994
BDB #609
|
Nâʾ is used for a submissive and modest request. It is used to express a wish (Job 32:21: “Oh, that I may not
respect any man’s person”); to incite or to urge (Jer. 5:24); it is depreciatory when affixed to the 2nd person with
a particle of negation (do not, I implore you—see Gen. 33:10 19:18); with the it expresses a wish or request
(Psalm 124 129:1 SOS 7:9), a challenge (Jer. 17:15), asking leave (Gen. 18:4), and depreciation with a
negation (Gen. 18:32). In many of these examples, we would express this with the addition of the word let.
|
ʿebed (עֶבֶד) [pronounced
ĢEB-ved]
|
slave, servant; underling;
subject; this can mean military
men, soldiers in the plural
|
masculine singular noun
with the 2nd person
masculine singular suffix
|
Strong’s #5650
BDB #713
|
Translation: Please allow your servant to return... Barzillai certainly recognizes the authority of the king, and
places himself under the king’s authority. This is all quite interesting. Did Barzillai know in advance that David
was going to ask him to come to the palace with him? He not only has a clear answer for David, which respects
David’s office, but Barzillai will also provide for David an alternative solution. I am quite sure that this simply came
from the top of Barzillai’s head.
L. M. Grant: David was much more [the] king in his treatment of Barzillai, whose devotedness brought
him to show his thankfulness for David's return, and accompany him over the Jordan (v.31). His riches
had enabled him to furnish David with supplies during his exile from Jerusalem, and now David wants
to return his kindness by providing for Barzillai at Jerusalem. But Barzillai wisely declines this. At his
advanced age of 80 years there was no good reason for his leaving his accustomed home to seek to
enjoy the pleasures of royal living. He would go across the Jordan in order to enjoy the king's company
for this brief time, but desired to return to his own home.
2Samuel 19:37b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
mûwth (מוּת)
[pronounced mooth]
|
to die; to perish, to be destroyed;
to be put to death; to die
prematurely [by neglect of wise
moral conduct]
|
1st person singular, Qal
imperfect
|
Strong's #4191
BDB #559
|
be (בְּ) [pronounced beh]
|
in, into, through; at, by, near, on,
upon; with, before, against; by
means of; among; within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
ʿîyr (עִיר) [pronounced
ģeer]
|
encampment, city, town
|
feminine singular noun
with the 1st person
singular suffix
|
Strong's #5892
BDB #746
|
ʿîm (עִם) [pronounced
ģeem]
|
with, at, by, near; like; from
|
preposition of nearness
and vicinity with the 1st
person singular suffix
|
Strong’s #5973
BDB #767
|
qeber (קֶבֶר) [pronounced
KEHb-VEHR]
|
grave, sepulcher, tomb; burial
place
|
masculine singular
construct
|
Strong’s #6913
BDB #868
|
ʾâb (אָב)[pronounced
awbv]
|
father, both as the head of a
household, clan or tribe; founder,
civil leader, military leader
|
masculine singular noun
with the 1st person
singular suffix
|
Strong’s #1
BDB #3
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʾêm (אֵם) [pronounced
aim]
|
mother [humans, animals];
grandmother used figuratively for
an intimate relationship, for a
nation; a metropolis, a great and
leading city; metaphorically for
the earth; point of departure or
division
|
feminine singular noun
with the 1st person
singular suffix
|
Strong’s #517
BDB #51
|
Translation: ...that I may die in my [own] city near the graves of my mother and father. There are many old
people who are quite content to pick a place and to die there. That is, we have a home that we love, and living
in that home until we die is how we would prefer to do things.
Some older people have nearby friends and associates, and when it is possible, they prefer to spend their last
years near to these friends and associates. Barzillai mentions the graves of his parents; and given the kind of
person that he is, he obviously had good parents and these parents set him on the right path.
Given that his parents’ graves are in his city suggests that he has lived there all of his life.
Bible.org describes Barzillai: David wishes to show his gratitude to this old fellow and invites Barzillai
to accompany him to Jerusalem, where the king promises to abundantly provide for him. Barzillai
graciously declines David's offer. He is too old, he admits, to appreciate the difference between filet
mignon and mush, or between the concert soprano voice of one of David's musicians and his own
singing in the shower. David's delicacies would be wasted on him, and besides, he does not have all
that much time left. He prefers to stay in his own home, near the place where his parents are buried,
and where he, before long, will be buried as well.
2Samuel 19:37c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
hinnêh (הִנֵּה)
[pronounced hin-NAY]
|
lo, behold, or more freely,
observe, look here, look, listen,
note, take note; pay attention,
get this, check this out
|
interjection,
demonstrative particle
|
Strong’s #2009
(and #518, 2006)
BDB #243
|
ʿebed (עֶבֶד) [pronounced
ĢEB-ved]
|
slave, servant; underling;
subject; this can mean military
men, soldiers in the plural
|
masculine singular noun
with the 2nd person
masculine singular suffix
|
Strong’s #5650
BDB #713
|
Kimehâm (כִּמחָם)
[pronounced
kihm0HAWM]
|
their longing; transliterated
Chimham
|
masculine singular
proper noun/location
|
Strong’s #3643
BDB #484
|
Translation: [However], observe your servant, Chimham. We know very little about Chimham. However, let me
suggest, given Barzillai’s patriotism, that Chimham is a very capable and trustworthy worker. It is very likely that
Chimham is a son of Barzillai and very likely that he was being trained to take over Barzillai’s business. He
apparently travels with Barzillai everywhere that he goes, as he appears to be with him right at this moment.
I think that Barzillai was not necessarily expecting David to reward him in some way, but that he just happened
to travel with his son, and he immediately recognized that this would be a good match.
Quite obviously, there are people who have a bad son, a bad worker; and what an opportunity to unload this
person on King David; but given Barzillai’s character, that seems very unlikely. In fact, it is possible that Chimham
will leave a big gap in Company Barzillai. He could have been in training to take over the family business, so that
this choice that Barzillai makes will require him to make some major changes when it comes to future planning.
He may need to ready another son in his business, which may not have been his original plan.
In 1Kings 2:7, David asks his son Solomon to deal graciously with the sons of Barzillai. This suggests that not
only did Chimham work out well but that David may have asked for more of Barzillai’s sons to come work for him.
In this passage, we note the respect which Barzillai expresses for his own parents, both of whom were deceased;
and David’s words to Solomon indicate that the great traditions of mental attitude of Barzillai’s parents were
passed down to Barzillai and then to his own children.
Application: One of the hidden themes of this chapter is, preparing the next generation for their place in life. We
know by looking ahead in the 1Kings passage that Barzillai did this for his children; and we know by David’s age
and his second family that he needs to give great attention to his own children. Israel cannot handle another set
of David’s children who are out of control and power-hungry. David needs to have his children focused on what
matters, rather than upon their own needs and desires.
2Samuel 19:37d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
ʿâbar (עָבַר) [pronounced
ģawb-VAHR]
|
to pass over, to pass through, to
pass on, to pass, to go over
[beyond], to cross, to cross over;
to go away, to depart; to violate
[a law]
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #5674
BDB #716
|
ʿîm (עִם) [pronounced
ģeem]
|
with, at, by, near; like; from
|
preposition of nearness
and vicinity
|
Strong’s #5973
BDB #767
|
ʾădônây (אֲדֹנָי)
[pronounced uh-doh-NAY]
|
Lord (s), Master (s), my Lord (s),
Sovereign; my lord [master]; can
refer to the Trinity or to an
intensification of the noun;
transliterated Adonai, adonai
|
masculine plural noun
with the 1st person
singular suffix
|
Strong’s #113 &
#136 BDB #10
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Translation: He will go over with my adonai the king... “Let Chimham travel over the Jordan River with you, my
king, and let him go with you to Jerusalem.” Barzillai is loyal to David, which he has clearly proven. All of this
suggests that Chimham will probably be a loyal servant to David.
2Samuel 19:37e
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʿâsâh (עָשָֹה) [pronounced
ģaw-SAWH]
|
do, make, construct, fashion,
form, prepare, manufacture
|
2nd person masculine
singular, Qal imperative
|
Strong's #6213
BDB #793
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition with the 3rd
person masculine
singular suffix
|
No Strong’s #
BDB #510
|
ʾêth (אֶח) [pronounced
ayth]
|
Indicates next word is the object
of the verb; sometimes
translated to
|
untranslated mark of a
direct object
|
Strong's #853
BDB #84
|
ʾăsher (אֲֹשֶר)
[pronounced uh-SHER]
|
that, which, when, who, whom
|
relative pronoun
|
Strong's #834
BDB #81
|
Together, they mean how, that which, what, whatever; whom, whomever.
|
ţôwb (טוֹב) [pronounced
tohbv]
|
pleasant, pleasing, agreeable,
good, better; approved
|
masculine feminine
singular adjective which
can act like a
substantive
|
Strong’s #2896
BDB #373
|
be (בְּ) [pronounced beh]
|
in, into, at, by, near, on, with,
before, against, by means of,
among, within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
ʿêynayim (עֵינַיִם)
[pronounced ģay-nah-YIM]
|
eyes, two eyes, literal eye(s),
spiritual eyes; face, appearance,
form; surface
|
feminine dual noun with
the 2nd person masculine
singular suffix
|
Strong’s #5869
(and #5871)
BDB #744
|
This phrase is literally in your eyes, but it can be translated in your opinion, in your estimation, to your way of
thinking, as you see [it]. The dual and plural forms of this word appear to be identical. Possibly, this could also
mean, as you please, as you want, as you desire, whatever you think is right.
|
Translation: ...and you will do for him that which [is] good in your eyes.” David is a man who understands people;
and he is able to make good choices and good appointments. Any good executive (which includes on the state
and federal level), is able to match up men with responsibilities. Barzillai is not saying, “Give him whatever post
you had in mind for me.” He is saying, “You do with him as you wish. Start him at the bottom and let him work
his way up, if you like.”
Barzillai and David were of exactly the same mind here. David was not offering Barzillai some no-show job, and
Barzillai was not offering David his very worst son. David needed a good man that he could trust; and Barzillai
was willing to part with his son, if this meant the betterment of country Israel.
Application: Unfortunately, this is one of the reasons that we have no clue how to pick a good president. One
of the keys to being a good president or a good executive is to put people in the right posts according to their
abilities and thinking. One might argue that, half of a good presidency is being able to match the right man or
woman with the right cabinet post. It is even legitimate, from time to time, to put an avid supporter into this or that
post, as long as they are honest and suited for the job.
Application: One of the biggest problems with our current president, Barack Obama (I write this in 2014), is that
he has never occupied any executive post or ever run a company before. Therefore, it should come as no surprise
that he is unable to pick good people for cabinet posts. It should not come as a surprise that he spends more
money on a website in human history, and ends up with a website that does not work. Assigning the right people
to the right posts is outside of his level of expertise, his own personal political philosophies notwithstanding.
King David, on the other hand, was a brilliant administrator and leader. His weakness was women, and we
continue here with the results of this weakness. The whole reason that David was exiled and at war with his own
son was, he chased skirt instead of raising his sons right. This must change in his life.
Application: We as parents and grandparents will all die off. It is important that we instill the right thinking and
right actions in the souls of our sons and grandsons. They will inherit our world, and their personal integrity or lack
thereof will shape that world. This right thinking is both Bible doctrine and the laws of divine establishment.
——————————
And so says the king, “With me goes over
Chimham and I [even] I will do to him the
good in your eyes. And all that you approve
over me I will do to you.”
|
2Samuel
19:38
|
The king answered, “[Then] Chimham will go
over with me, and I will do for him [what is]
good in your opinion. Furthermore, all that
you approve by me I will do for you.”
|
The king answered, “Then Chimham will go over the Jordan with me, and I will do on his behalf what you
determined to be good. Furthermore, whatever you approve, I will do on your behalf.”
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate Then the king said to him: Let Chamaam go over with me, and I will do for him
whatsoever will please you, and all that you will ask of me, you will obtain.
Masoretic Text (Hebrew) And so says the king, “With me goes over Chimham and I [even] I will do to him the
good in your eyes. And all that you approve over me I will do to you.”
Peshitta (Syriac) And the king said, Bimham shall go over with me and I will do to him that which
seems good to you; and whatever you shall ask of me, that will I do for you.
Septuagint (Greek) And the king said, Let Chimham go over with me, and I will do to him what is good
in my sight; and whatsoever you shall choose at my hand, I will do for you.
Significant differences: The second-to-the-last verb is a little tricky.
Thought-for-thought translations; paraphrases:
Common English Bible The king said, "Okay. Chimham will cross over with me, and I will treat him as I
[LXX; MT you] think best. And I will do for you anything you desire from me."
Contemporary English V. David said, "I'll take Chimham with me, and whatever you ask me to do for him, I'll
do. And if there's anything else you want, I'll also do that."
Easy English The king said, `Kimham shall go with me. I will deal with him as you desire. And I
will do anything for you that would please you.'
Easy-to-Read Version The king answered, “Kimham will go back with me. I will be kind to him for you. I will
do anything for you.”
Good News Bible (TEV) The king answered, "I will take him with me and do for him whatever you want. And
I will do for you anything you ask."
The Message The king said, "That's settled; Kimham goes with me. And I will treat him well! If you
think of anything else, I'll do that for you, too."
New Berkeley Version “Chimham shall indeed go over with me,” promised the king, “and I will do the things
for him which you think best. Everything you choose for me to do for you, I will do.”
New Century Version The king answered, "Kimham will go with me. I will do for him anything you wish,
and I will do anything for you that you wish."
New Life Bible The king answered, "Chimham will cross over with me. And I will do for him what is
pleasing to you. I will do for you whatever you ask."
New Living Translation "Good," the king agreed. "Kimham will go with me, and I will help him in any way
you would like. And I will do for you anything you want."
The Voice David: Chimham will cross the river with me, and I will treat him as seems good to
you. Anything you want from me, I will do for you.
Partially literal and partially paraphrased translations:
American English Bible And the king said: 'Then let CamaAm cross over with me, and I will do what is good
in my eyes for him. whatever you ask of me, I will do for you.'
Christian Community Bible The king answered, “Kimham will come with me and I will give him whatever seems
fit to you. Besides, I will do for you what ever you desire of me.”
New Advent (Knox) Bible Chamaam shall go with me, the king replied, and it shall be for thee to choose what
is to be done with him; no request of thine shall go ungranted.
New American Bible (2011) Then the king said to him, "Chimham shall cross over with me, and for him I will do
whatever seems good to you. And anything else you would like me to do for you,
I will do."
NIRV The king said, "Kimham will go across with me. I'll do for him what pleases you. And
I'll do for you anything you want me to do."
New Jerusalem Bible The king said, 'Let Chimham come along with me then; I shall do whatever you wish
for him, and anything you request I shall do for your sake.'
New Simplified Bible David said: »I will take Chimham with me. Whatever you ask me to do for him, I will
do. If you want anything else I will do it.«
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear The king answered, "Chimham passes with me, and I will do to him as good to your
eyes. any-thing that you chose, I will do toward you."
The Expanded Bible The king answered, "Kimham will go with me. I will do for him anything ·you wish
[that seems good to you/Lin your eyes], and I will do anything for you that you wish."
Ferar-Fenton Bible So the king replied, “Kimham shall go with me, and I will benefit him, as I see right,
and all that you choose I will do for you.”
NET Bible® The king replied, "Kimham will cross over with me, and I will do for him whatever I
deem appropriate. And whatever you choose, I will do for you."
NIV, ©2011 The king said, `Kimham shall cross over with me, and I will do for him whatever you
wish. And anything you desire from me I will do for you.'
Jewish/Hebrew Names Bibles:
Complete Jewish Bible The king answered, "Khimham will cross with me, and I will do for him whatever
seems good to you. Whatever you ask of me, I will do for you."
exeGeses companion Bible And the sovereign says,
Kimham passes over with me;
and I work to him what seems good in your eyes:
and whatever you choose of me, I work for you.
Orthodox Jewish Bible And HaMelech answered, Chimham shall cross over with me, and I will do for him
that which shall seem tov unto thee; and whatsoever thou shalt request of me, that
will I do for thee.
Literal, almost word-for-word, renderings:
Concordant Literal Version And the king said, `With me does Chimham go over, and I do to him that which [is]
good in your eyes, yea, all that you do fix on me I do to you.
English Standard Version And the king answered, "Chimham shall go over with me, and I will do for him
whatever seems good to you, and all that you desire of me I will do for you."
Green’s Literal Translation And the king said, Chimham shall go over with me, and I shall do to him that which
is good in your eyes. Yea, all that you shall choose of me I will do for you.
Kretzmann’s Commentary And the king answered, Chimham shall go over with me, and I will do to him that
which shall seem good unto thee, deferring to the aged father's wishes; and
whatsoever thou shalt require of me, that will I do for thee, for he still considered
himself under obligations to Barzillai.
New King James Version And the king answered, "Chimham shall cross over with me, and I will do for him
what seems good to you. Now whatever you request of me, I will do for you."
World English Bible The king answered, Chimham shall go over with me, and I will do to him that which
shall seem good to you: and whatever you shall require of me, that will I do for you.
Young’s Updated LT And the king says, “With me does Chimham go over, and I do to him that which is
good in your eyes, yea, all that you will fix on me I do to you.”
The gist of this verse: David agrees to take Chimham, and is willing to hear from Barzillai his strong points.
2Samuel 19:38a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #559
BDB #55
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
ʾêth (אֶח) [pronounced
ayth]
|
with, at, near, by, among,
directly from
|
preposition (which is
identical to the sign of
the direct object) with the
1st person singular suffix
|
Strong's #854
BDB #85
|
ʿâbar (עָבַר) [pronounced
ģawb-VAHR]
|
to pass over, to pass through, to
pass on, to pass, to go over
[beyond], to cross, to cross over;
to go away, to depart; to violate
[a law]
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #5674
BDB #716
|
Kimehâm (כִּמחָם)
[pronounced
kihm0HAWM]
|
their longing; transliterated
Chimham
|
masculine singular
proper noun/location
|
Strong’s #3643
BDB #484
|
Translation: The king answered, “[Then] Chimham will go over with me,... King David agrees that Chimham will
go over as his servant, and he will put him to work where he believed Barzillai had a place; or in a position to
prepare for that.
2Samuel 19:38b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʿâsâh (עָשָֹה) [pronounced
ģaw-SAWH]
|
to do, to make, to construct, to
fashion, to form, to prepare, to
manufacture
|
1st person masculine
singular, Qal imperfect
|
Strong's #6213
BDB #793
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition with the 3rd
person masculine
singular suffix
|
No Strong’s #
BDB #510
|
ʾêth (אֶח) [pronounced
ayth]
|
Indicates next word is the object
of the verb; sometimes
translated to
|
untranslated mark of a
direct object
|
Strong's #853
BDB #84
|
ţôwb (טוֹב) [pronounced
tohbv]
|
pleasant, pleasing, agreeable,
good, better; approved
|
masculine feminine
singular adjective which
can act like a
substantive; with the
definite article
|
Strong’s #2896
BDB #373
|
be (בְּ) [pronounced beh]
|
in, into, at, by, near, on, with,
before, against, by means of,
among, within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
ʿêynayim (עֵינַיִם)
[pronounced ģay-nah-YIM]
|
eyes, two eyes, literal eye(s),
spiritual eyes; face, appearance,
form; surface
|
feminine dual noun with
the 2nd person masculine
singular suffix
|
Strong’s #5869
(and #5871)
BDB #744
|
The Greek has in my eyes.
|
Translation: ...and I will do for him [what is] good in your opinion. David certainly senses that it is important to
Barzillai. Therefore, David promises to do what is good for Chimham as his employer.
Setting the Greek translation aside, I believe that David is looking for direction on Chimham, on how to best place
him. This is why he says he will put him to work according to Barzillai’s opinion. After all, who would know better
Chimham’s strengths and weaknesses?
This also shows great humility on David’s part. “You are giving me your son, and I requested you? I am going
to take him out of kindness, but I am going to call the shots as to where he belongs.” David does not say that.
David, by talking about what is good in Barzillai’s opinion, is not only accepting Chimham, but willing to go with
Barzillai’s recommendations. Again, David’s humility shows that he is recovering from the interlocking systems
of arrogance.
Application: Someone in management cannot vet every single candidate under them. Many times, management
must depend on those below them to make the call.
2Samuel 19:38c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
kôl (כֹּל) [pronounced
kohl]
|
the whole, all, the entirety, every
|
masculine singular
construct
|
Strong’s #3605
BDB #481
|
ʾăsher (אֲֹשֶר)
[pronounced ash-ER]
|
that, which, when, who, whom
|
relative pronoun
|
Strong's #834
BDB #81
|
Together, kôl ʾăsher mean all which, all whom, all that [which]; whomever, whatever, whatever else, all whose,
all where, wherever.
|
bâchar (בָּחַר)
[pronounced baw-KHAHR]
|
to choose; Gesenius also lists to
prove, to try, to examine, to
approve, to choose, to select; to
love, to delight in [something], to
desire
|
2nd person masculine
singular, Qal imperfect
|
Strong's #977
BDB #103
|
ʿal (עַל) [pronounced
ģahl ]
|
upon, beyond, on, against,
above, over, by, beside
|
preposition of proximity
with the 1st person
singular suffix
|
Strong’s #5920,
#5921 BDB #752
|
ʿâsâh (עָשָֹה) [pronounced
ģaw-SAWH]
|
to do, to make, to construct, to
fashion, to form, to prepare, to
manufacture
|
1st person masculine
singular, Qal imperfect
|
Strong's #6213
BDB #793
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition with the 2nd
person masculine
singular suffix
|
No Strong’s #
BDB #510
|
David is not going to run Barzillai’s
competitors out of business through
governmental regulation; nor is he
going to drop huge sums of taxpayer
money into Chimham’s lap.
Translation: Furthermore, all that you approve by me I will do for you.” This appears to add the idea that, if
Barzillai has need of anything, that David will step up and do it for him. Given Barzillai’s wealth, this will probably
never be necessary.
Although one may want to interpret this as returning
a political favor, I don’t see it exactly that way. First
of all, this is occurring in public. David and Barzillai
are both out in the open, as his Barzillai’s son. So
David is showing appreciation, but not granting a
political favor. David is not going to run Barzillai’s
competitors out of business through governmental
regulation; nor is he going to drop huge sums of
taxpayer money into Chimham’s lap.
Let’s summarize what we know about Barzillai and Chimham.
|
The Doctrine of Barzillai and Chimham
|
1. Chimham is the son of Barzillai, the great patriot who logistically supported David’s army (he was one of
3 men named in the Bible to do this).
2. Although Barzillai could have turned his own government job into a retirement position, where he is taken
care of by the state, he chooses not to do this.
3. This fact, along with the mention of his parents, indicates that Barzillai is a good man who is authority
orientated with establishment principles.
4. His son Chimahm appears to be cut from the same cloth. Now, this does not just happen because of
genetics. Obviously, Barzillai carefully trained his son.
5. This is why Chimham was right there, available to be offered by Barzillai to David.
6. Barzillai deferred to David to make a decision as to how to place Chimham; and David turns this back
around and looks to Barzillai to give him direction in this matter. Essentially, David is saying, “Do I start
him out by cleaning the toilets of the palace; or should he become the CEO-in-training for this or that
branch of my government?”
7. David is so happy with Chimham, that he apparently hires other sons of Barzillai and tells his son Solomon
to respect and bless these sons.
|
Much of the first chapter of 1Kings is David advising his son, Solomon, on personnel. As was noted earlier, key
to an executive’s strength is his ability to put the right people in the right places.
|
The verse reads: The king answered, “Then Chimham will go over the Jordan with me, and I will do on his behalf
what you determined to be good. Furthermore, whatever you approve, I will do on your behalf.” What is going
on here? We know what is going on, on the surface. But what meaning has this to David? Barzillai is an old man
and he is handing off his legacy to his son, Chimham. David does not fully realize it, but he is also to take stock
of his own age, because in a very short time, he will hand off his reign to the next generation. This has to be made
clear to David; he needs to think about the next generation. It is clear that he will. He will begin training Solomon
in knowledge of Bible doctrine and, in fact, in the importance of the knowledge of Bible doctrine.
Application: There is a point at which you must be ready to hand off the baton to the next generation, and the
only responsible way to do that is with the teaching of Bible doctrine.
We tend to be wrongly focused, at times, with regards to David being a man after God’s Own heart. It is not just
what David did politically; it is not just what David did for his country Israel; what is important is, he will train up
Solomon in his stead. Solomon has positive volition toward the teaching of the Word of God, and David is going
to provide him concentrated teaching in Bible doctrine, so that Israel might be ruled for the next generation by a
man of doctrine. David took the final years of his life and parlayed these years into a legacy unlike no other. From
this legacy comes the books of Proverbs, Psalms, Samuel; and Solomon who will write Ecclesiastes and Song
of Solomon (Proverbs appear to be Solomon’s notes from David’s Bible classes).
——————————
And crossed over all the people the Jordan
and the king crossed over. And so kisses
the king to Barzillai and so he blessed him
and so he returns to his place.
|
2Samuel
19:39
|
The people crossed over the Jordan and the
king crossed over [as well]. The king kissed
Barzillai and blessed him, and then he
returned to his place.
|
The people crossed over the Jordan along with the king. The king shook Barzillai’s hand and blessed him,
and then each man returned to his own place.
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate And when all the people and the king had passed over the Jordan, the king kissed
Berzellai, and blessed him: and he returned to his own place.
Masoretic Text (Hebrew) And crossed over all the people the Jordan and the king crossed over. And so
kisses the king to Barzillai and so he blessed him and so he returns to his place.
Peshitta (Syriac) And when all the people had crossed the Jordan and the king had crossed also, the
king kissed Barzillai and blessed him; and he returned to his own place.
Septuagint (Greek) And all the people went over the Jordan, and the king went over. And the king
kissed Barzillai, and blessed him; and he returned to his place.
Significant differences: None.
Thought-for-thought translations; paraphrases:
Contemporary English V. David's soldiers went on across the river, while he stayed behind to tell Barzillai
good-by and to wish him well. Barzillai returned home, but Chimham crossed the
river with David. A portion of v. 40 is included for context.
Easy English So all the people crossed the river Jordan. The king crossed the river too. The king
kissed Barzillai and *blessed him. Then Barzillai returned to his home.
Easy-to-Read Version The king kissed Barzillai and blessed him. Barzillai went back home. And the king
and all the people went across the river.
New Life Bible All the people crossed over the Jordan, and the king also. Then the king kissed
Barzillai and prayed that good would come to him. And Barzillai returned to his own
home.
The Voice Then the king and all the people crossed over the Jordan. David kissed Barzillai and
wished him well, and Barzillai returned home.
Partially literal and partially paraphrased translations:
American English Bible Well, as all the people were crossing the JorDan, the king also prepared to cross.
So, he kissed BarZilLai and blest him, and then he returned to his people.
Christian Community Bible As all the people had crossed the Jordan, the king also crossed. Then the king
embraced and blessed Barzillai who then returned to his own home.
New Advent (Knox) Bible So, when he and all the people had crossed over Jordan, the king kissed Berzellai
and blessed him, and he went home.
New American Bible (2002) Then all the people crossed over the Jordan but the king remained; he kissed
Barzillai and bade him Godspeed as he returned to his own district.
New American Bible (2011) Then all the people crossed over the Jordan but the king remained; he kissed
Barzillai and bade him farewell as he returned to his own place.
NIRV So all of the people went across the Jordan River. Then the king crossed over. The
king kissed Barzillai and gave him his blessing. And Barzillai went back home.
New Jerusalem Bible The people then all crossed the Jordan, and the king, having crossed, kissed
Barzillai and blessed him, and the latter went home.
Revised English Bible All the people crossed the Jordan while the king waited. The king then kissed
Barzillai and gave him his blessing. Barzillai returned home; the king crossed to
Gilgal, Kimham with him. A portion of v. 40 is included for context.
Mostly literal renderings (with some occasional paraphrasing):
Bible in Basic English Then all the people went over Jordan, and the king went over: and the king gave
Barzillai a kiss, with his blessing; and he went back to his place.
Ferar-Fenton Bible Then all the forces passed over the Jordan, when the king had passed. The king
afterwards saluted Barzilai, and thanked him, and he returned to his home.
NET Bible® So all the people crossed the Jordan, as did the king. After the king had kissed him
and blessed him, Barzillai returned to his home [Heb "to his place."].
NIV – UK So all the people crossed the Jordan, and then the king crossed over. The king
kissed Barzillai and bade him farewell, and Barzillai returned to his home.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible So all the people crossed the Yarden; and the king crossed too. The king kissed
Barzillai and blessed him; then he returned to his home.
exeGeses companion Bible And all the people pass over Yarden:
and the sovereign passes over;
and the sovereign kisses Barzillay and blesses him;
and he returns to his own place:...
Orthodox Jewish Bible And kol haAm crossed over Yarden. And when HaMelech was come over,
HaMelech kissed Barzillai, and put a bracha on him; and he returned unto his own
makom (place, home).
The Scriptures 1998 Then all the people went over the Yardĕn. And when the sovereign had passed
over, the sovereign kissed Barzillai and blessed him, and he returned to his own
place.
Literal, almost word-for-word, renderings:
The Amplified Bible So all the people went over the Jordan. When the king had crossed over, he kissed
Barzillai and blessed him, and [the great man] returned to his own place.
Concordant Literal Version And all the people pass over the Jordan, and the king has passed over, and the
king gives a kiss to Barzillai, and blesses him, and he turns back to his place.
English Standard Version Then all the people went over the Jordan, and the king went over. And the king
kissed Barzillai and blessed him, and he returned to his own home.
Green’s Literal Translation And all the people crossed over the Jordan, and the king crossed over. And the king
gave a kiss to Barzillai and blessed him. And he returned to his place.
Kretzmann’s Commentary And all the people went over Jordan, the passage was finally effected. And when
the king was come over, the king kissed Barzillai, and blessed him, taking leave of
him in an affectionate and respectful manner; and he returned unto his own place.
NASB All the people crossed over the Jordan and the king crossed too. The king then
kissed [Gen 31:55; Ruth 1:14; 2 Sam 14:33] Barzillai and blessed him, and he
returned to his place.
Young’s Updated LT And all the people pass over the Jordan, and the king has passed over, and the
king gives a kiss to Barzillai, and blesses him, and he turns back to his place.
The gist of this verse: The king and all of the people with him cross over the Jordan. David gives a kiss
to Barzillai, and blesses him, and Barzillai returns to his own home.
2Samuel 19:39a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʿâbar (עָבַר) [pronounced
ģawb-VAHR]
|
to pass over, to pass through, to
pass on, to pass, to go over
[beyond], to cross, to cross over;
to go away, to depart; to violate
[a law]
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #5674
BDB #716
|
kôl (כֹּל) [pronounced
kohl]; also kol (כַּל)
[pronounced kol]
|
all, all things, the whole, totality,
the entirety, everything
|
masculine singular noun
with the definite article
|
Strong’s #3605
BDB #481
|
ʿam (עַם) [pronounced
ģahm]
|
people; race, tribe; family,
relatives; citizens, common
people; companions, servants;
entire human race; herd [of
animals]
|
masculine singular
collective noun with the
definite article
|
Strong’s #5971
BDB #766
|
ʾêth (אֶח) [pronounced
ayth]
|
Indicates next word is the object
of the verb; sometimes
translated to
|
untranslated mark of a
direct object
|
Strong's #853
BDB #84
|
Yâredên (יָרְדֵן)
[pronounced yare-DAYN]
|
descender; flowing downward;
the watering place; transliterated
Jordan
|
proper noun with the
definite article
|
Strong’s #3383
BDB #434
|
Translation: The people crossed over the Jordan... At this point, we have the actual crossing over the Jordan.
The people went over the Jordan River. This refers to David’s supporters and his army (2Sam. 15:17 16:14).
No information is given to us as to whether they walked, were carried across by a pontoon, or what. As noted
earlier, it appears as though there was a boat used, although the word does not occur enough for us to be certain
of its meaning. That seems to be the most logical. However, it is not necessary for all of the soldiers to take a
boat over.
Application: Over the years, many communist, socialist and liberal movements often include the word people in
designating themselves. The people’s army; the Peoples Republic of China; etc. None of these movements are
for the people, but such a designation makes it seem as if they are for the people. Such revolutions are all about
power for those pushing the revolution. It is much easier for them to sell the people’s revolution rather than
Chairman Mao’s grab for power.
Application: I recall the last election, where vice presidential candidate Joe Biden criticized Mitt Romney, for not
using the words middle class in his stump speeches. So, a week or so later, Mitt Romney began to use the words
middle class. It is somewhat pathetic that simply using the magic words is supposed to move people in one
direction or another; but that is where we are today. Just the mere use of this or that phrase is supposed to mean
something, when it does not.
2Samuel 19:39b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
ʿâbar (עָבַר) [pronounced
ģawb-VAHR]
|
to pass over, to pass through, to
pass on, to pass, to go over
[beyond], to cross, to cross over;
to go away, to depart; to violate
[a law]
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #5674
BDB #716
|
Translation: ...and the king crossed over [as well]. The king also crossed over the Jordan. At this point in the
narrative, he is on the other side.
As mentioned before, this suggests that these meetings were not in chronological order. Mephibosheth spoke
with David in Jerusalem, although he attended the second coronation of the king. The discussions of David and
Barzillai and David and Shimei may have overlapped. This verse suggests that David spoke to Shimei on the east
side of the river (however, we do not really know this); but to Barzillai perhaps on both sides and for the crossing
over. It is likely that in all cases, we only got a glimpse of the conversations; and certainly David met and spoke
with more people than these. As was suggested earlier, these conversations were designed to parallel those
David had when leaving Jerusalem, which parallels will be laid out further down in this verse.
2Samuel 19:39c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
nâshaq (נָשַק)
[pronounced naw-SHAHK]
|
to kiss, to touch, to have close
contact with
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #5401
BDB #676
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
Barezillay (בַּרְזִלִַּי)
[pronounced bar-zil-LAH-ee]
|
iron [-hearted]; my
iron; transliterated Barzillai
|
masculine singular
proper noun
|
Strong’s #1271
BDB #137
|
Translation: The king kissed Barzillai... Back in those days, even men appeared to kiss one another. I find this
particularly gross and am glad to be living in the 21st century—we have computers and men do not kiss (well, most
men). I am not even a fan of the European double air-kiss, which strikes me as goofy. However, in that day, this
was common, and it simply indicated that these two men were now going their separate ways, although they had
a great deal of affection for one another.
2Samuel 19:39d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
bârake (בָּרַ)
[pronounced baw-RAHKe]
|
to invoke God, to praise, to
celebrate, to adore, to bless
[God]; to bless [men], to invoke
blessings; to bless [as God, man
and other created things],
therefore to cause to prosper, to
make happy; to salute anyone
[with a blessing]; to curse
|
3rd person masculine
singular, Piel imperfect
with the 3rd person
masculine singular suffix
|
Strong’s #1288
BDB #138
|
Translation: ...and blessed him,... We are going to assume that, since David begins as the subject of the first
verb, that he will continue to be the subject of any following verbs. So David blesses Barzillai. This means that
he perhaps say a prayer aloud, asking for God’s grace and blessings to come upon Barzillai and his family.
It is quite fascinating that such blessings were believed to be quite important and even prophetic. We should not
discount this, particularly if you believe in prayer. A prayer might be spoken aloud in private or in public; and it
invokes God often to do this or that. A blessing is really no different than a public prayer. The object of the
blessing might be seen as quite specific, but it is still, at its core, a prayer, in this case of David concerning
Barzillai. For this reason, believers in the Revealed God took such blessings very seriously, understanding that
God could hear these blessings and this might move Him to act in a specific way. This is a doctrine which ought
to be explored somewhat.
The Expositor’s Bible Commentary on old age: We return for a moment to the great lesson of this
passage. Aged men, it is a lesson for you. Titus was instructed to exhort the aged men of Crete to be
"sober, grave, temperate, sound in faith, in charity, in patience." It is a grievous thing to see grey hairs
dishonoured. It is a humiliating sight when Noah excites either the shame or the derision of his sons.
But "the hoary head is a crown of glory if it is found in the way of uprightness." And the crown is
described in the six particulars of the exhortation to Titus. It is a crown of six jewels. Jewel the first is
"sobriety," meaning here self-command, self-control, ability to stand erect before temptation, and
calmness under provocation and trial. Jewel the second is "gravity," not sternness, nor sullenness,
nor censoriousness, but the bearing of one who knows that ''life is real, life is earnest," in opposition
to the frivolous tone of those who act as if there were no life to come. Jewel the third is "temperance,"
especially in respect of bodily indulgence, keeping under the body, never letting it be master, but in
all respects a servant. Jewel the fourth, "soundness in faith," holding the true doctrine of eternal life,
and looking forward with hope and expectation to the inheritance of the future. Jewel the fifth,
"soundness in charity," the charity of the thirteenth chapter of I Corinthians, itself a coruscation of the
brightest gem in the Christian cabinet. Jewel the sixth, "soundness in patience," that grace so needful,
but so often neglected, that grace that gives an air of serenity to one's character, that allies it to
heaven, that gives it sublimity, that bears the unbearable, and hopes and rejoices on the very edge
of despair.
2Samuel 19:39e
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
shûwb (שוּב)
[pronounced shoobv]
|
to return, to turn, to turn back, to
reminisce, to restore something,
to bring back something, to
revive, to recover something, to
make restitution
|
3rd person masculine
singular, Qal imperfect
|
Strong's #7725
BDB #996
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
mâqôwm (מָקוֹם)
[pronounced maw-KOHM]
|
place, situated; for a soldier, it
may mean where he is stationed;
for people in general, it would be
their place of abode (which could
be their house or their town)
|
masculine singular noun
with the 3rd person
masculine singular suffix
|
Strong’s #4725
BDB #879
|
Translation: ...and then he returned to his place. Each man would have returned to his own place; but here, it
is David who is referred to. David originally lived in Jerusalem, and that is where he is returning to.
David may not, at this point in time, fully appreciate just how much God has blessed him, but he seems to
understand this in Psalm 18:47–50 The LORD lives, and blessed be my rock, and exalted be the God of my
salvation—the God who gave me vengeance and subdued peoples under me, Who delivered me from my
enemies; yes, you exalted me above those who rose against me; you rescued me from the man of violence. For
this I will praise You, O LORD, among the nations, and sing to Your name. Great salvation He brings to his king,
and shows steadfast love to his anointed, to David and his offspring forever. (ESV, capitalized)
Sometimes natural parallels occur in life; and sometimes these parallels are used in order to recall events. If
you recall one event, that allows you to recall the parallel event as well.
|
Parallel Meetings and Events
|
Leaving Jerusalem
|
Returning to Jerusalem
|
David’s soldiers pass in review before him.
2Sam. 15:18
|
David comes out before his soldiers at the gate of
Mahanaim.
|
David tells Ittai the Gittite that he may return to
Jerusalem, if he so chooses. 2Sam. 15:19–22
|
David must convince his soldiers to continue to back
him.
|
David meets Zadok and Abiathar, the priests, and they
wish to travel with David. David sends them back and
asks them to be his eyes in Jerusalem.
2Sam. 15:24–29
|
David sends a message to Zadok and Abiathar, and
asks them to be his voice to the people of Judah.
|
David meets Hushai the Archite, and it is clear that
Hushai is too old to keep up with the pace of David’s
army. David sends him back to Jerusalem to act as
his mole in the Absalom organization.
2Sam. 15:32–37
|
David meets with Barzillai, who provided him and his
army food. David asks Barzillai to join him in
Jerusalem, but he says that he cannot, because he is
too old.
|
Ziba comes to David with some limited supplies, and
tells David that his master, Mephibosheth, will stay in
Jerusalem to see how things shake out, so that he
might possibly grab the throne. David gives Ziba all of
the land of Mephibosheth. 2Sam. 16:1–4
|
Although both Ziba and Mephibosheth seem to come
to David to celebrate his triumphal return, we only are
privy to the meeting between David and
Mephibosheth, where David gives half of
Mephibosheth’s land back to him.
|
David speaks to the worthless Shimei ben Gera, who
curses David out and throws stones at him. Abishai
offers to kill Shimei, but David refuses to let him do
this, and they all just keep walking. 2Sam. 16:5–13
|
Shimei ben Gera comes to David again, and
apologizes profusely for his previous actions and
disrespect. Abishai again offers to kill Shimei and
David refuses. 2Sam. 19:16–23
|
You will note how the meetings are recalled in the reverse order.
|
v. 39 reads: The people crossed over the Jordan along with the king. The king shook Barzillai’s hand and blessed
him, and then each man returned to his own place. You will note that I updated this to shaking hands instead of
kissing. David returns to Jerusalem and Barzillai returns to Rogelim.
——————————
Unrest Between (Northern) Israel and Judæa
Some translations begin a new paragraph in the middle of this verse as well.
And so crosses over the king the Gilgal-ward
and Chimham crossed over with him and all
people of Judah and they brought the king
and also half of people of Israel.
|
2Samuel
19:40
|
Then the king passed through Gilgal, and
Chimham passed through with him, along with
all the people of Judah. They brought the king
as well as half the people of Israel.
|
The king passed through Gilgal with Chimham and the people of Judah. They brought the king into
Jerusalem and led half of Israel with him.
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate So the king went on to Galgal, and Chamaam with him. Now all the people of Juda
had brought the king over, and only half of the people of Israel were there.
Masoretic Text (Hebrew) And so crosses over the king the Gilgal-ward and Chimham crossed over with him
and all people of Judah and they brought the king and also half of people of Israel.
Peshitta (Syriac) Then the king went on to Gilgal, and Bimham went on with him; and all the people
of Judah went on with the king, and also half the people of Israel.
Septuagint (Greek) And the king went over to Gilgal and Chimham went over with him. And all the men
of Judah went over with the king, and also half the people of Israel.
Significant differences: The Latin lacks the second verb.
Thought-for-thought translations; paraphrases:
Contemporary English V. Barzillai returned home, but Chimham crossed the river with David. All of Judah's
army and half of Israel's army were there to help David cross the river. A portion
of v. 39 is included for context.
Easy English Judah and *Israel argue about the king
The king went on to Gilgal. Kimham went with him. All the people of *Judah and half
the people of *Israel went with him.
Good News Bible (TEV) When the king had crossed, escorted by all the people of Judah and half the people
of Israel, he went on to Gilgal, and Chimham went with him.
The Message Then the king, Kimham with him, crossed over at Gilgal. The whole army of Judah
and half the army of Israel processed with the king.
New Century Version When the king crossed over to Gilgal, Kimham went with him. All the troops of
Judah and half the troops of Israel led David across the river.
New Living Translation The king then crossed over to Gilgal, taking Kimham with him. All the troops of
Judah and half the troops of Israel escorted the king on his way.
The Voice The king, along with Chimham, went on to Gilgal, accompanied by all the people of
Judah and half the people of Israel.
Then the people of Israel came in front of the king, indignant. A portion of v. 41 is
included for context.
Partially literal and partially paraphrased translations:
American English Bible And as the king was crossing over toward GilGal, CamaAm crossed [the river] with
him, along with all the people of Judah and half the people of IsraEl.
Christian Community Bible The king went on to Gilgal accompanied by Kimham, together with the men of
Judah and some Israelites.
God’s Word™ The king crossed the river to Gilgal, and Chimham went with him. All the troops
from Judah and half of the troops from Israel brought the king across.
New Advent (Knox) Bible ...while the king passed on to Galgal, and Chamaam with him.
All the men of Juda had been the king's escort, but of the other Israelites only a
half...
New American Bible (2011) Finally the king crossed over to Gilgal, accompanied by Chimham.
Israel and Judah Quarrel.
All of the people of Judah and half of the people of Israel had escorted the king
across.
NIRV After the king had gone across the river, he went to Gilgal. Kimham had gone
across with him. All of the troops of Judah and half of the troops of Israel had taken
the king across.
New Simplified Bible Chimham crossed the river with David. All of Judah’s army and half of Israel’s army
were there to help David cross the river.
Today’s NIV When the king crossed over to Gilgal, Kimham crossed with him. All the troops of
Judah and half the troops of Israel had taken the king over.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear The king passed to Gilgal, and Chimham passed with him. All the people of Judah
passed with the king, and also half the people of Israel.
Bible in Basic English So the king went over to Gilgal, and Chimham went with him: and all the people of
Judah, as well as half the people of Israel, took the king on his way.
The Expanded Bible When the king crossed over to Gilgal, Kimham went with him. All the ·troops
[people] of Judah and half the ·troops [people] of Israel ·led [escorted;
accompanied] David across [Cthe river Jordan].
Ferar-Fenton Bible (b.c. 1023) Quarrel between the Ten Tribes and Judah after David’s Return
The king then advanced the Ghilgal, and Kimham his minister with him; and all the
forces of Judah advanced with the king, and also a. part of the forces of Israel;...
NET Bible® When the king crossed over to Gilgal, Kimham [The MT in this instance alone spells
the name with final ן (nun, “Kimhan”) rather than as elsewhere with final ם (mem,
“Kimham”). As in most other translations, the conventional spelling (with ם) has
been used here to avoid confusion.] crossed over with him. Now all the soldiers
[Heb "people."] of Judah along with half of the soldiers of Israel had helped the king
cross over [The translation follows the Qere and many medieval Hebrew mss in
reading the Hiphil verb הֶעֱבִירוּ (he’eviru, “they caused to pass over”) rather than the
Qal verb וַיְעֱבִרוּ (vay’ÿviru, “they crossed over”) of the MT.].
NIV, ©2011 When the king crossed over to Gilgal, Kimham crossed with him. All the troops of
Judah and half the troops of Israel had taken the king over.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible The king crossed over to Gilgal, and Khimham crossed with him. All the people of
Y'hudah brought the king across, as did half the people of Isra'el.
exeGeses companion Bible ...and the sovereign passes over to Gilgal
and Kimham passes over with him:
and all the people of Yah Hudah
pass the sovereign over
and also half the people of Yisra El.
Hebrew Names Version So the king went over to Gilgal, and Kemoham went over with him: and all the
people of Yehudah brought the king over, and also half the people of Yisra'el.
Orthodox Jewish Bible Then HaMelech went on to Gilgal, and Kimham crossed over with him; and kol Am
Yehudah conducted HaMelech, and also half Am Yisroel.
Literal, almost word-for-word, renderings:
The Amplified Bible Then the king went on to Gilgal, and Chimham went with him; and all the people of
Judah and also half the people of Israel escorted the king.
Emphasized Bible And the king passed over to Gilgal, and, Chimham, passed over with him,—and, all
the people of Judah, escorted the king, yea moreover, half the people of Israel.
English Standard Version The king went on to Gilgal, and Chimham went on with him. All the people of Judah,
and also half the people of Israel, brought the king on his way.
The Geneva Bible Then the king went on to Gilgal [Where the tribe of Judah waited to receive him. ],
and Chimham went on with him: and all the people of Judah conducted the king,
and also half the people of Israel [Who had taken the side of the king].
Kretzmann’s Commentary Then the king went on to Gilgal, the ancient encampment near the site of Jericho,
and Chimham went on with him; and all the people of Judah conducted the king,
and also half the people of Israel, as many as had been able to assemble at this
time.
NASB Now the king went on to Gilgal, and Chimham went on with him; and all the people
of Judah and also half the people [2 Sam 19:9, 10] of Israel accompanied [Lit
crossed over with] the king.
New King James Version The Quarrel About the King
Now the king went on to Gilgal, and Chimham [Masoretic Text reads Chimhan.]
went on with him. And all the people of Judah escorted the king, and also half the
people of Israel.
Webster’s Bible Translation Then the king went on to Gilgal, and Chimham went on with him: and all the people
of Judah conducted the king, and also half the people of Israel.
World English Bible So the king went over to Gilgal, and Chimham went over with him: and all the
people of Judah brought the king over, and also half the people of Israel.
Young’s Updated LT And the king passes over to Gilgal, and Chimham has passed over with him, and
all the people of Judah, and they bring over the king, and also the half of the people
of Israel.
The gist of this verse: The king and Chimham go to Gilgal, and they are accompanied by the people of
Judah and half the people of Israel.
2Samuel 19:40a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʿâbar (עָבַר) [pronounced
ģawb-VAHR]
|
to pass over, to pass through, to
pass on, to pass, to go over
[beyond], to cross, to cross over;
to go away, to depart; to violate
[a law]
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #5674
BDB #716
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Gilegâl (גִּלְגָל)
[pronounced gile-GAWL]
|
sacred circle of stones and is
transliterated Gilgal
|
proper noun, location
with the definite article
with the directional hê
|
Strong’s #1537
BDB #166
|
The directional hê is the âh (הַ] ending to a noun, usually found after a verb of motion. This is called the
directive hê or the hê locale, which often indicates direction and puts somewhat of an adverbial spin on the
noun. Essentially, it answers the question where? The pronunciation of the word does not change. The
directional hê indicates the direction in which something moves. It is often used with the noun heaven and the
most literal rendering in the English would be heavenward. We can also indicate the existence of the hê
directional by supplying the prepositions to or toward.
|
Translation: Then the king passed through Gilgal,... We repeat this verb many times in this chapter. I count
about 20 times, which is quite unusual, even for a verb as common as this one. It is quite apropos with the River
Jordan, but it also applies to passing through a place as well. I think the idea that is being conveyed, although
not stated outright, is, there was a lot of crossing back and forth over this river.
That gives us two items which are implied, but never stated outright: (1) there has been a lot of crossing over the
river back and forth to get David and his entire army of supporters to the west side of the Jordan River; and
(2) there was a great celebration and second coronation for King David. What does this tell us? It is too easy to
focus on the wrong things. A second coronation for the king and all the celebration related to this would have been
quite a spectacle. The traveling of the king and all of his supporters back and forth on the Jordan River would
have been easy to focus on, as it took so long for this to take place. However, neither of these two events are the
thrust of this chapter, even though the average historian of this age would have made both of these things the
focus of this narrative. There are actually more important things at work, which are not things the average person
would notice.
Gilgal, according to Josephus, is about 6¼ miles from the Jordan River. My guess is, this is a well-traveled road,
so a force march might take 2–3 hours.
Interestingly enough, the men of Judah are associated with Gilgal all the way back to v. 15 (The king came back
to the Jordan River, and the people of Judah came to Gilgal to meet the king and bring him across the Jordan
River.—God’s Word™), but 3 conversations are then recorded in between. As has been discussed, it is clear that
the conversations were not presented in chronological order.
The people of Judah have come up through Gilgal, and have gone over to meet the king; and now they bring him
back to Jerusalem, going back through Gilgal.
2Samuel 19:40b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
Kimehâm (כִּמחָם)
[pronounced kihm-HAWM]
|
their longing; transliterated
Chimham
|
masculine singular
proper noun/location
|
Strong’s #3643
BDB #484
|
Spelled Kimehân (כִּמחָן) [pronounced kihm-HAWN] here. I have seen this before, where a name ends with the
Hebrew m in one place and the Hebrew n in another.
|
ʿâbar (עָבַר) [pronounced
ģawb-VAHR]
|
to pass over, to pass through, to
pass on, to pass, to go over
[beyond], to cross, to cross over;
to go away, to depart; to violate
[a law]
|
3rd person masculine
singular, Qal perfect
|
Strong’s #5674
BDB #716
|
ʿîm (עִם) [pronounced
ģeem]
|
with, at, by, near; like; from
|
preposition of nearness
and vicinity with the 3rd
person masculine
singular suffix
|
Strong’s #5973
BDB #767
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
kôl (כֹּל) [pronounced
kohl]
|
every, each, all of, all; any of,
any
|
masculine singular
construct not followed by
a definite article
|
Strong’s #3605
BDB #481
|
ʿam (עַם) [pronounced
ģahm]
|
people; race, tribe; family,
relatives; citizens, common
people; companions, servants;
entire human race; herd [of
animals]
|
masculine singular
collective noun
|
Strong’s #5971
BDB #766
|
Yehûwdâh (יְהוּדָה)
[pronounced yehoo-DAW]
|
possibly means to praise, to be
praised; and is transliterated
Judah
|
masculine proper
noun/location
|
Strong’s #3063
BDB #397
|
Translation: ...and Chimham passed through with him, along with all the people of Judah. This is interesting,
because Chimham is mentioned here as going with the king, as if this is a very big deal—but we never hear of this
man again, except where David tells Solomon to honor the sons of Barzillai. Also, there is this piece of land which
is associated with him in Jer. 41:17, which land is in Bethlehem, and suggests that his family held onto this land
for 4 centuries after this time.
David, as king, needs to have the support of the people. He cannot just slink back into town and pick up where
he left off. The country was too fractured for that. So the people of Judah came out to meet him and to escort
him back into Jerusalem.
2Samuel 19:40c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʿâbar (עָבַר) [pronounced
ģawb-VAHR]
|
to cause [make] to pass over, to
cause [allow] to pass through, to
bring [over, to]; to transmit, to
send over; to pass by sin, to
cause to pass away, to cause to
take away; to remit, to forgive
|
3rd person masculine
plural, Hiphil imperfect
|
Strong’s #5674
BDB #716
|
ʾêth (אֶח) [pronounced
ayth]
|
Indicates next word is the object
of the verb; sometimes
translated to
|
untranslated mark of a
direct object
|
Strong's #853
BDB #84
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Translation: They brought the king... This was probably a parade of sorts—a celebration—and David may have
been carried on something—or he may have rode a donkey into the city, with men all around him.
2Samuel 19:40d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
gam (גַם) [pronounced
gahm]
|
also, furthermore, in addition to,
even, moreover
|
adverb
|
Strong’s #1571
BDB #168
|
Together, the wâw conjunction and the gam particle might mean and also; together with, along with, joined with,
and, furthermore, and furthermore.
|
chătsîy (חֲצִי)
[pronounced khuh-TSEE]
|
half, middle
|
masculine singular
construct
|
Strong’s #2677
BDB #345
|
ʿam (עַם) [pronounced
ģahm]
|
people; race, tribe; family,
relatives; citizens, common
people; companions, servants;
entire human race; herd [of
animals]
|
masculine singular
collective noun;
construct form
|
Strong’s #5971
BDB #766
|
Yiserâʾêl (יִשְׂרַאֵל)
[pronounced yis-raw-ALE]
|
God prevails; contender; soldier
of God; transliterated Israel
|
masculine proper noun
|
Strong’s #3478 &
#3479 BDB #975
|
Translation: ...as well as half the people of Israel. The text here is a bit ominous, as we know that, after Solomon,
David’s son, completes his reign, then Judah and Israel will split into two countries. So here, we seem to be
speaking of these as two very separate places, partially as a result of the civil war. However, it ought to be noted
that Absalom began is revolution in the south in Judah.
Matthew Henry: David came over Jordan attended and assisted only by the men of Judah; but when
he had advanced as far as Gilgal, the first stage on this side Jordan, half the people of Israel (that is,
of their elders and great men) had come to wait upon him, to kiss his hand, and congratulate him on
his return, but found they came too late to witness the solemnity of his first entrance.
Peter Pett: Judah responded promptly to David's overtures and as a result came to Gilgal to meet the
king. This promptness would prove to be very unfortunate for it would later be resented by the
Israelites who suddenly found themselves pre-empted because they themselves had not moved
quickly enough. While in the short term Judah's response probably pleased David, it would bring out
just how unhappy many in Israel were.
For whatever reason, not all of the people of Israel (from the northern tribes) are there. It appears as though they
wanted to be, but the festivities began without them. It is possible that Shimei wanting to meet up with David right
away and to give his apology hurried things up. When he came to Gilgal at the same time that the men of Judah
came to Gilgal, he wanted to move right ahead to speak with King David. Therefore, the people of Judah would
have had to go along with him. So, although the northern tribes will be peeved that no one waited for all of them,
it is very possible that Shimei is the actual reason why they did not wait.
As we have seen on many occasions,
there are things which occur in the Bible where we do not have a full run-down of the events.
Since the men of Judah are closer, it would make sense that all of them could gather before all of the people of
Israel.
F. B. Meyer: The invitation for David's return had originated in the ten tribes, but, through some
mismanagement, the actual welcome was given by Judah. This led to a renewed manifestation of the
rivalry that at length brought about the division of the kingdom.
David may not be fully aware of all this. When the people of Judah arrived, along with Shimei, and King David
is on the other side of the Jordan River, then it is time for him to come across. It is very likely that David does not
realize that not all of Israel has arrived. This is not a slight on David’s part.
As an aside, this does not necessarily mean that each and every person in Judah and half of those from Israel
are there—but all of the elders and other notable men from the north and the south. It is likely that few women
came with them.
——————————
And behold every man of Israel coming in
unto the king and so he said unto the king,
“Why has stolen you our brothers, a man of
Judah?” And so they brought the king and
his house the Jordan and all men of David
with him.
|
2Samuel
19:41
|
Interestingly enough [lit., behold], every man
of Israel who came to the king said to the king,
“How come our brothers, the men of Judah,
have stolen [or, deceived] you?” They brought
the king and his household and all the men
with David [across] the Jordan.
|
Every man of Israel who spoke directly to the king asked, “Why did our brothers, the men of Judah,
deceive you?” They brought and king and his household and his military across the Jordan.
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate Therefore all the men of Israel running together to the king, said to him: Why have
our brothers the men of Juda stolen you away, and have brought the king and his
household over the Jordan, and all the men of David with him?
Masoretic Text (Hebrew) And behold every man of Israel coming in unto the king and so he said unto the
king, “Why has stolen you our brothers, a man of Judah?” And so they brought the
king and his house the Jordan and all men of David with him.
Peshitta (Syriac) And, behold, the men of Israel came to the king and said to him, Why have our
brethren the men of Judah stolen you away and have brought you over the Jordan
and all your household and all men of Judah with you?
Septuagint (Greek) And behold, all the men of Israel came to the king, and said to the king, Why have
our brethren the men of Judah stolen you away, and caused the king and all his
house to pass over the Jordan, and all the men of David with him?
Significant differences: This verse should begin with a behold, rather than what we have in the Latin.
Thought-for-thought translations; paraphrases:
Common English Bible Then everyone in Israel came and said to the king, "Why did our relatives the
people of Judah steal you away, and bring the king and his household across the
Jordan River, along with all of his soldiers?"
Contemporary English V. The soldiers from Israel came to him and said, "Why did our relatives from Judah
sneak you and your family and your soldiers across the Jordan?"
Easy English Soon, the men of *Israel went to the king and they said, `The men of *Judah are like
brothers to us. But they took you away from us. They brought you and your family
across the Jordan (river) with all your men.'
Easy-to-Read Version All the Israelites came to the king. They said to the king, “Our brothers, the people
of Judah, stole you away and brought you and your family across the Jordan River
with your men. Why?”
The Message The men of Israel came to the king and said, "Why have our brothers, the men of
Judah, taken over as if they owned the king, escorting the king and his family and
close associates across the Jordan?"
New Berkeley Version But soon all the men of Israel were coming to the king with the complaint, “Why is
it that our brothers, the men of Judah, have monopolized you, bringing the king and
his household across the Jordan, and all David’s men with him?”
New Century Version Soon all the Israelites came to the king and said to him, "Why did our relatives, the
people of Judah, steal you away? Why did they bring you and your family across the
Jordan River with your men?"
New Living Translation An Argument over the King
But all the men of Israel complained to the king, "The men of Judah stole the king
and didn't give us the honor of helping take you, your household, and all your men
across the Jordan."
The Voice Then the people of Israel came in front of the king, indignant.
People of Israel: Why have our kinsmen of Judah stolen you away from us and
helped you across the Jordan? Why have they brought across your family and your
subjects and all your men?
Partially literal and partially paraphrased translations:
American English Bible Then the men of IsraEl came to the king and asked: 'Why did you allow our brothers
of Judah to steal you and help the king, his household, and his army to cross the
JorDan?'
Christian Community Bible Then the Israelites came to the king and asked, “Why have our brothers, the men
of Judah, grabbed you and brought the king and his entire family over the Jordan
together with all your soldiers?”
God’s Word™ Then all the people of Israel kept coming to the king. They asked, "Why did our
cousins, the people of Judah, kidnap you and bring Your Majesty and your family
and men across the Jordan River?"
New Advent (Knox) Bible All the men of Juda had been the king's escort, but of the other Israelites only a half;
and now the men of Israel came to him with one accord, and asked, How is it that
our brethren, the men of Juda, have stolen thee from us? By what warrant did they
escort the king, and his household and the warriors of David's army, on their
passage over Jordan? A portion of v. 40 is included for context.
New American Bible (2011) But then all these Israelites began coming to the king and saying, "Why did our
brothers the Judahites steal you away and bring the king and his household across
the Jordan, along with all David's men?"
NIRV Soon all of the men of Israel were coming to the king. They were saying to him,
"Why did the men of Judah take you away from us? They are our relatives. What
right did they have to bring you and your family across the Jordan River? What right
did they have to bring all of your men over with you?"
New Jerusalem Bible All the men of Israel then came to the king. 'Why', they asked the king, 'have our
brothers, the men of Judah, carried you off and brought the king and his family
across the Jordan, and all David's men with him?'
New Simplified Bible All the people of Israel came to the king. They asked: »Why did our brothers, the
people of Judah, kidnap you and bring you and your family across the Jordan
River?«
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear Behold, all the men of Israel came to the king, and said to the king, "Why did our
brothers the men of Judah steal you, passing the king and his house, and all
David's men with him in the Jordan?"
Bible in Basic English Then the men of Israel came to the king and said, Why have our countrymen of
Judah taken you away in secret and come over Jordan with the king and all his
family, because all his people are David's men?
The Expanded Bible Soon all the Israelites came to the king and said to him, "Why did our ·relatives
[brothers], the people of Judah, steal you away? Why did they bring you and your
family across the Jordan River ·with [along with all] your men?"
Ferar-Fenton Bible ...and than all the men of Israel came to the king and “Why have our relatives the
men of Judah stolen you, and brou ht the king- and his family over the Jordan, and
all the Princes of David with him ?”
HCSB Suddenly, all the men of Israel came to the king. They asked him, "Why did our
brothers, the men of Judah, take you away secretly and transport the king and his
household across the Jordan, along with all of David's men?"
NET Bible® Then all the men of Israel began coming to the king. They asked the king, "Why did
our brothers, the men of Judah, sneak the king away and help the king and his
household cross the Jordan - and not only him but all of David's men as well?"
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Now all the men of Isra'el came to the king and said to him, "Why have our
kinsmen, the men of Y'hudah, stolen you away and brought the king and his
household across the Yarden, and all David's men with him?"
exeGeses companion Bible And behold,
all the men of Yisra El come to the sovereign
and say to the sovereign,
Why have our brothers the men of Yah Hudah
stolen you away
- and pass the sovereign and his household
and all the men of David with him over Yarden?
Judaica Press Complete T. And, behold, all the men of Israel came to the king, and they said to the king, "Why
did our brothers the men of Judah, steal you away; by having brought the king and
his household over the Jordan, and all of David's men with him?"
Orthodox Jewish Bible And, hinei, kol Ish Yisroel came to HaMelech, and said unto HaMelech, Why have
acheinu Ish Yehudah stolen thee away, and have brought HaMelech across, and
his Bais (household), and kol Anshei Dovid with him, over Yarden?
The Scriptures 1998 And see, all the men of Yisraʼĕl were coming to the sovereign! And they said to the
sovereign, “Why have our brothers, the men of Yehuah, stolen you away and
brought the sovereign, and his household, and all Dawiʼs men with him over the
Yardĕn?”
Literal, almost word-for-word, renderings:
The Amplified Bible And all the men of Israel came to the king and said to him, Why have our kinsmen,
the men of Judah, stolen you away and have brought the king and his household
over the Jordan, and all David's men with him?
Concordant Literal Version And, lo, all the men of Israel are coming unto the king, and they say unto the king,
`Wherefore have they stolen you--our brethren, the men of Judah?' (and they bring
the king and his household over the Jordan, and all the men of David with him).
The Geneva Bible And, behold, all the men of Israel came to the king, and said unto the king, Why
have our brethren the men of Judah stolen thee away, and have brought the king,
and his household, and all Davids men with him, over Jordan [Toward Jerusalem.]?
Green’s Literal Translation And, behold, all the men of Israel were coming to the king. And they said to the
king, Why have they, our brothers, the men of Judah, stolen you away? For they
brought the king and his household over the Jordan, and all the men of David with
him.
Kretzmann’s Commentary And, behold, all the men of Israel, representatives of all the other tribes, came to the
king, and said unto the king, Why have our brethren the men of Judah stolen thee
away, in arranging this reception, and have brought the king and his household and
all David's men with him over Jordan?
NASB And behold, all the men of Israel came to the king and said to the king, "Why
[Judges 8:1; 12:1] had our brothers the men of Judah [2 Sam 19:11, 12] stolen you
away, and brought the king and his household and all David's men with him over the
Jordan?"
World English Bible Behold, all the men of Israel came to the king, and said to the king, Why have our
brothers the men of Judah stolen you away, and brought the king, and his
household, over the Jordan, and all David's men with him?
Young’s Updated LT And, lo, all the men of Israel are coming unto the king, and they say unto the king,
“Why have they stolen you—our brothers, the men of Judah?” (and they bring the
king and his household over the Jordan, and all the men of David with him).
The gist of this verse: The men of Israel come to the king and ask why the festivities and honor seems to
involve only the men of Judah and the king.
2Samuel 19:41a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
hinnêh (הִנֵּה)
[pronounced hin-NAY]
|
lo, behold, or more freely,
observe, look here, look, listen,
note, take note; pay attention,
get this, check this out
|
interjection,
demonstrative particle
|
Strong’s #2009
(and #518, 2006)
BDB #243
|
kôl (כֹּל) [pronounced
kohl]
|
every, each, all of, all; any of,
any
|
masculine singular
construct not followed by
a definite article
|
Strong’s #3605
BDB #481
|
ʾîysh (אִיש) [pronounced
eesh]
|
a man, a husband; anyone; a
certain one; each, each one,
everyone
|
masculine singular
construct (sometimes
found where we would
use a plural)
|
Strong's #376
BDB #35
|
Yiserâʾêl (יִשְׂרַאֵל)
[pronounced yis-raw-ALE]
|
God prevails; contender; soldier
of God; transliterated Israel
|
masculine proper noun
|
Strong’s #3478 &
#3479 BDB #975
|
bôwʾ (בּוֹא) [pronounced
boh]
|
entering [coming, going,
advancing] [in]; those entering
[going, coming (in)]
|
Qal active participle
|
Strong’s #935
BDB #97
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Translation: Interestingly enough [lit., behold], every man of Israel who came to the king... It was interesting that
many men of Israel came to the king and spoke with him. Every one of them had the same comment, essentially.
2Samuel 19:41b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
plural, Qal imperfect
|
Strong’s #559
BDB #55
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied)
|
Strong's #413
BDB #39
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
madduʿa (מַדֻּעַ)
[pronounced mah-DOO-ahģ]
|
why, wherefore, on what
account, and it is probably a
contraction of a word which
means what being known
|
adverb
|
Strong’s #4069
BDB #396
|
gânab (גָּנַב) [pronounced
gaw-NAHBV]
|
to steal, to take away by theft; to
deceive
|
3rd person plural, Qal
perfect with the 2nd
person masculine
singular suffix
|
Strong’s #1589
BDB #170
|
ʾâch (אָח) [pronounced
awhk]
|
brothers, kinsmen, close
relatives; tribesmen; fellow-countrymen
|
masculine plural noun
with the 1st person plural
suffix
|
Strong's #251
BDB #26
|
ʾîysh (אִיש) [pronounced
eesh]
|
a man, a husband; anyone; a
certain one; each, each one,
everyone
|
masculine singular
construct (sometimes
found where we would
use a plural)
|
Strong's #376
BDB #35
|
Yehûwdâh (יְהוּדָה)
[pronounced yehoo-DAW]
|
possibly means to praise, to be
praised; and is transliterated
Judah
|
masculine proper
noun/location
|
Strong’s #3063
BDB #397
|
Translation: ...said to the king, “How come our brothers, the men of Judah, have stolen [or, deceived] you?”
Every time that a man from Israel (the northern portion of Israel) spoke with David, they asked him, “Why did our
brothers steal you?” Or, “Why did our brothers deceive you?”
What appears to be the case is, not all of the men of Israel were able to get there in time for this celebration.
About half of them could not get to David in time. The other half who remained were concerned. This ceremonial
procession just went on, despite there not being a full representation from the tribes of the north. This appeared
to cause a great deal of resentment.
The men of Judah were naturally closer here, and they began this victorious procession without giving their
brothers, who had a longer distance to travel, time to get there. This seems to be the thrust of their complaint.
The people of Israel knew that there were a great many people missing and David might know a few of the missing
people himself. The sudden celebration, without allowing all of northern Israel to attend, the northern Israelites
were blaming on the Judæans. The Judæans may not have caused this at all (when Shimei went forward to speak
to the king, they probably all went with him—recall that he was traveling with 1000 men); and this is probably why
all of this went forward without all of those from northern Israel. In other words, this is probably just a
misunderstanding, and not an intentional slight.
We must bear in mind that half of the men of Israel had turned against David (as did about half the men in Judah).
However, in the actual war, the men of Israel are said to have been on Absalom’s side. Now, I think that Israel
was used in the collective sense during the actual war; and that here, we are having a north-south issue.
And, although it is not said, perhaps the celebrations seem to revolve around the men of Judah and the king, as
if the people of Israel are not as involved in this—leaving those of them who got there in time to act as spectators.
So far, this is what we have: Interestingly enough [lit., behold], every man of Israel who came to the king said to
the king, “How come our brothers, the men of Judah, have stolen [or, deceived] you?” Judah was stealing the
king, insofar as taking control of this situation and treating this situation as if the king belonged to them. Whatever
the northern tribes did was fine, but they were not really included. Secondly, the deception is in the fact that it was
the people of the north who determined that David ought to be property brought over the Jordan and escorted back
into Jerusalem. This did not come out of Judah. However, the people of Israel think that the people from Judah
are acting as if this is their idea.
In these final few verses, all of southern Israel (Judah) and only about half the people from northern Israel
(called Israel) celebrated David’s return to the kingdom. The people in northern Israel felt slighted, because
those in the south did not wait for them.
|
One Possible Explanation for the Perceived Slight
|
1. Vv. 40–41 read: The king passed through Gilgal with Chimham and the people of Judah. They brought
the king into Jerusalem and led half of Israel with him. Every man of Israel who spoke directly to the king
asked, “Why did our brothers, the men of Judah, deceive you?” They brought and king and his household
and his military across the Jordan.
2. The natural gathering place for both tribes would have been Gilgal. They would all gather there and then
go to meet the king. That appears to have been the plan.
3. Shimei shows up there with a thousand men and has to go see David right away. He cannot wait for all
of the festivities—he needs to talk with King David as soon as possible.
4. So he arrives in Gilgal, says that he needs to go to the king, which he does.
5. Those who have arrived in Gilgal (all of Judah and half of Israel), cannot just sit there while 1000 men go
to greet David (allowing for Shimei to publically apologize), so they set out for the Jordan as well.
2Sam. 19:16–17
6. It would have been weird for 1000 people to go to greet David; but no one from Judah greets him, and
they all show up a day or two later. Therefore, everyone else who has gathered at Gilgal moves out
toward the Jordan River to bring David across in a celebration.
7. There was no attempt to slight northern Israel, or to try to get there ahead of them. Shimei with 1000
people from northern Israel went forward to meet the king; so everyone at Gilgal needed to do this as well.
8. Those in northern Israel who know that everyone is not there yet, perceive this sudden move-out as a
slight against those who had not arrived yet, even though it was probably one of their own who caused
all this to happen. 2Sam. 19:41
9. People from northern Israel continue to arrive in Gilgal. Some arrive just in time to see David pass
through there to Jerusalem. Some arrive after the festivities. Those who arrive in time to see David and
to speak with him complain that those from Judah either stole or deceived him. 2Sam. 19:41
10. Therefore, all of this misunderstanding could have been based upon bad timing and Shimei moving ahead
with his 1000-man entourage to speak with King David.
|
This is an exclusive explanation.
|
2Samuel 19:41c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʿâbar (עָבַר) [pronounced
ģawb-VAHR]
|
to cause [make] to pass over, to
cause [allow] to pass through, to
bring [over, to]; to transmit, to
send over; to pass by sin, to
cause to pass away, to cause to
take away; to remit, to forgive
|
3rd person masculine
plural, Hiphil imperfect
|
Strong’s #5674
BDB #716
|
ʾêth (אֶח) [pronounced
ayth]
|
Indicates next word is the object
of the verb; sometimes
translated to
|
untranslated mark of a
direct object
|
Strong's #853
BDB #84
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
ʾêth (אֶח) [pronounced
ayth]
|
Indicates next word is the object
of the verb; sometimes
translated to
|
untranslated mark of a
direct object
|
Strong's #853
BDB #84
|
bayith (בַּיִת) [pronounced
BAH-yith]
|
house, residence; household,
habitation as well as inward
|
masculine singular noun
with the 3rd person
masculine singular suffix
|
Strong's #1004
BDB #108
|
ʾêth (אֶח) [pronounced
ayth]
|
Indicates next word is the object
of the verb; sometimes
translated to
|
untranslated mark of a
direct object
|
Strong's #853
BDB #84
|
Yâredên (יָרְדֵן)
[pronounced yare-DAYN]
|
descender; flowing downward;
the watering place; transliterated
Jordan
|
proper noun with the
definite article
|
Strong’s #3383
BDB #434
|
Translation: They brought the king and his household... They refers to the men of Judah and the men of Israel,
suggesting that this is a victorious procession from Gilgal into Jerusalem. It is this sentence which suggests that
the celebrations appear to involve the people of Judah and the king; they are the ones bringing the king and his
house into Gilgal and eventually into Jerusalem.
2Samuel 19:41d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
kôl (כֹּל) [pronounced
kohl]
|
with a plural noun, it is rendered
all of, all; any of
|
masculine singular
construct with a
masculine plural noun
|
Strong’s #3605
BDB #481
|
ʾănâshîym (אֲנָשִים)
[pronounced uh-NAW-sheem]; also spelled
ʾîyshîym (אִישִים)
[pronounced ee-SHEEM]
|
men; inhabitants, citizens;
companions; soldiers, followers
|
masculine plural
construct
|
Strong's #376
BDB #35
|
Dâvid (דָּוִד); also Dâvîyd
(דָּוִיד) [pronounced daw-VEED]
|
beloved and is transliterated
David
|
masculine proper noun
|
Strong’s #1732
BDB #187
|
ʿîm (עִם) [pronounced
ģeem]
|
with, at, by, near; like; from
|
preposition of nearness
and vicinity with the 3rd
person masculine
singular suffix
|
Strong’s #5973
BDB #767
|
Translation: ...and all the men with David [across] the Jordan. You will note that I took the words the Jordan and
moved them to the end of this thought.
The men with David from across the Jordan would be David’s loyal army—some of whom left with David and some
of whom joined up with him on the other side of the Jordan River. His army marched along with him, as they were
being honored as well.
All of this suggests that David had smoothed things out with his army because of his reaction to Absalom’s death;
but, we were never given any specific information on this topic.
V. 41 reads: Interestingly enough [lit., behold], every man of Israel who came to the king said to the king, “How
come our brothers, the men of Judah, have stolen [or, deceived] you?” They brought the king and his household
and all the men with David [across] the Jordan. The men of Israel speak directly to King David. However, the men
of Judah take offense and they will answer them in the next verse.
——————————
This verse has one odd problem in it; but there seems to actually be several. Some of the phrases are very
difficult to translate.
And so answers every man of Judah against
a man of Israel, “For near [of kin?] [is] the
king to me. And for why this has angered to
you over the word the this? [In] eating, did
we eat from the king? If a lifting up, he lifted
up for us [or, behold, a gift he offered to
us].”
|
2Samuel
19:42
|
Every man of Judah answered each man of
Israel, “Because the king is near to us. And
why has this matter angered you? Did we not
[all] eat at the king’s expense [lit., from the
king]? If only he offered us a gift.”
|
The men of Judah replied to the men of Israel, “More of us were able to gather because the king is nearer
to where we live. Why does this thing anger you in the first place? Did we not all eat at the king’s
expense? Oh that he exalted all of us.”
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate And all the men of Juda answered the men of Israel: Because the king is nearer to
me: why art thou angry for this matter? have we eaten any thing of the king's, or
have any gifts been given us?
Masoretic Text (Hebrew) And so answers every man of Judah over a man of Israel, “For near [of kin?] [is] the
king to me. And for why this has angered to you over the word the this? [In] eating,
did we eat from the king? If a lifting up, he lifted up for us [or, behold, a gift he
offered to us].”
Peshitta (Syriac) And all the men of Judah answered and said to the men of Israel, Because the king
is near of kin to us; why then are you displeased over this matter? Have we eaten
at all at the kings cost? Or has he given us any gifts?
Septuagint (Greek) And all the men of Judah answered the men of Israel and said, Because the king
is near of kin to us: and why were you thus angry concerning this matter? Have we
indeed eaten of the king's food? Or has he given us a gift, or has he sent us a
portion?
Significant differences: The final phrase is not altogether clear (see the Hebrew exegesis).
Thought-for-thought translations; paraphrases:
Common English Bible Then all the people of Judah answered the Israelites, "Because the king is our
relative! Why are you angry at us about this? Have we taken any of the king's food?
Has he given us any gifts?"
Contemporary English V. The people of Judah answered, "Why are you so angry? We are the king's
relatives. He didn't give us any food, and we didn't take anything for ourselves!"
Easy English All the men of *Judah answered the men of *Israel. The men of *Judah said, `We
did this because the king is our close relative. So, you should not be angry about
this matter. We have not eaten any of the king's food. We have not taken anything
for ourselves.'
Easy-to-Read Version All the people of Judah answered the Israelites, “Because the king is our close
relative. Why are you angry with us about this thing? We have not eaten food at the
king’s expense. The king did not give us any gifts.”
Good News Bible (TEV) The men of Judah answered, "We did it because the king is one of us. So why
should this make you angry? He hasn't paid for our food nor has he given us
anything."
The Message The men of Judah retorted, "Because the king is related to us, that's why! But why
make a scene? You don't see us getting treated special because of it, do you?"
New Berkeley Version “Because the kigng is related to us,” was the retort of all the men of Judah tothe
men of Israel. “Why should you be put out about this? Have we gotten fat at the
king’s expense, or has there been any favoritism toward us?” David had not shown
partiality toward his own tribe of Judah as Saul had shown to Benjamin
(1Sam. 22:7).
New Life Bible All the men of Judah answered the men of Israel, "Because the king is a close
brother to us. Why are you angry about this? Has the king paid for our food? Has
he given us any gift?"
New Living Translation The men of Judah replied, "The king is one of our own kinsmen. Why should this
make you angry? We haven't eaten any of the king's food or received any special
favors!"
The Voice People of Judah: Because we are more closely related to the king than you are.
Why are you upset about this? Has the king fed us at his expense? Has he given
to us anything he has not given to you?
Partially literal and partially paraphrased translations:
American English Bible And the men of Judah shouted: 'Because the king is our close relative. Why are you
so irritated about this? Has the king given us food, or gifts, or brought us a tribute?'
Christian Community Bible The men of Judah answered the Israelites, “Because the king is our immediate
relative. But why does this rouse your anger? Have we fed ourselves at the king’s
expense or received any gift from him?” David’s victory does not really solve the
problem, which is lack of unity among the tribes, since Absalom only took
advantage of and worsened the existing division. The people of Judah are resentful
of Israel, forgetting that in their own tribe many assisted Absalom; thus they prevent
David from becoming king over all and their victory is one more split in the recently
gained unity. When we are personally engaged in a conflict, the exclusion of those
who oppose us or our party often seems to be the best solution. When we see
things from outside, we quickly condemn those who exclude others. The Bible
reveals that human beings are sinners: there will always be tension between our
thirst for unity and the necessity to impose sanctions on the culprit (1 Cor 5) or the
one who seems to be one. We should always be modest both when we decide for
exclusion and when we proclaim our attachment to unity and peace.
God’s Word™ All the people of Judah answered the people of Israel, "Because the king is our
relative. Why are you angry about this? Did we eat the king's food, or did he give
us any gifts?"
New Advent (Knox) Bible Why, answered the men of Juda, he is nearer of kin to us. There is no cause here
for anger. Have we lived on the king's bounty, or been singled out to receive his
gifts?
New American Bible (2011) All the Judahites replied to the men of Israel: "Because the king is our relative. Why
are you angry over this? Have we had anything to eat at the king's expense? Or
have portions from his table been given to us?"
NIRV All of the men of Judah answered the men of Israel. They said, "We did that
because the king is our close relative. So why should you be angry about what
happened? Have we eaten any of the king's food? Have we taken anything for
ourselves?"
New Jerusalem Bible All the men of Judah retorted to the men of Israel, 'Because the king is more closely
related to us. Why do you take offence at this? Have we been eating at the king's
expense? Have we taken any position for ourselves?'
Revised English Bible The answer of all the men of Judah to the Israelites was, ‘Because his majesty is
our near kinsman. Why should you resent it? Have we easten at the king’s
expense? Have we received any gifts?’
Today’s NIV All the men of Judah answered the men of Israel, "We did this because the king is
closely related to us. Why are you angry about it? Have we eaten any of the king's
provisions? Have we taken anything for ourselves?"
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear All the men of Judah answered toward the men of Israel, "For the king is near to us.
Why this flaring over this word? Do we ||eat|| the king when he ||lifts|| us?"
Bible in Basic English And all the men of Judah gave this answer to the men of Israel, Because the king
is our near relation: why then are you angry about this? have we taken any of the
king's food, or has he given us any offering?
The Expanded Bible All the people of Judah answered the Israelites, "We did this because the king is our
·close relative [kin]. Why are you angry about it? ·We have not [LHave we.?] eaten
food at the king's expense or ·taken anything [received any favors/gifts] for
ourselves!"
Ferar-Fenton Bible When all the men of Judah retorted upon the men of Israel, “Who drove the king to
us? And why are you furious over this business? Have we eaten anything with the
king except what we brought ourselves?”
HCSB All the men of Judah responded to the men of Israel, "Because the king is our
relative. Why does this make you angry? Have we ever eaten anything of the king's
or been honored at all?"
NET Bible® All the men of Judah replied to the men of Israel, "Because the king is our close
relative! Why are you so upset about this? Have we eaten at the king's expense?
[Heb "from the king."] Or have we misappropriated anything for our own use?"
Jewish/Hebrew Names Bibles:
Complete Jewish Bible All the men of Y'hudah answered the men of Isra'el, "Because the king is our close
relative. Why are you angry about this? Have we eaten anything at the king's
expense? Has any gift been given to us?"
exeGeses companion Bible And all the men of Yah Hudah
answer the men of Yisra El,
Because the sovereign is near to us:
Why then inflame you for this word?
In eating, eat we that of the sovereign?
Bears he us any offering?
Orthodox Jewish Bible And kol Ish Yehudah answered Ish Yisroel, Because HaMelech is near of kin to us;
why then be ye angry for this matter? Have we eaten at all from HaMelech? Or hath
he given us anything?
The Scriptures 1998 And all the men of Yehuah answered the men of Yisraʼĕl, “Because the sovereign
is our relative. And why are you displeased over this matter? Have we at all eaten
at the sovereignʼs cost? Or has he given us any gift?”
Literal, almost word-for-word, renderings:
The Amplified Bible But all the men of Judah answered the men of Israel, Because the king is near of
kin to us. Why then be angry about it? Have we eaten at all at the king's expense?
Or has he given us any gift?
Concordant Literal Version And all the men of Judah answer against the men of Israel, `Because the king [is]
near unto us, and why [is] this--you are displeased about this matter? have we at
all eaten of the king's [substance?] a gift has he lifted up to us?
Context Group Version And all the men of Judah answered the men of Israel, Because the king is near of
kin to us: why then are you { pl } angry for this matter? Have we eaten at all at the
king's cost or has he given us any gift?
Darby Translation And all the men of Judah answered the men of Israel, Because the king is near of
kin to me; and why then are ye angry for this matter? have we eaten anything which
came from the king, or has he given us any present?
Emphasized Bible And all the men of Judah made answer unto the men of Israel—Because the king
is, near of kin, unto us, wherefore, then, is it, that ye are angry over this matter?
Have we, eaten, at the king’s cost? or hath he, bestowed any gifts, on us?
English Standard Version All the men of Judah answered the men of Israel, "Because the king is our close
relative. Why then are you angry over this matter? Have we eaten at all at the king's
expense? Or has he given us any gift?"
Green’s Literal Translation And, behold, all the men of Judah answered against the men of Israel, Because the
king is near to us. And why is this that you are angry about this matter? Have we at
all eaten from the king, or has he given a gift to us?
Kretzmann’s Commentary And all the men of Judah answered the men of Israel, Because the king is near of
kin to us, being a member of their tribe; wherefore, then, be ye angry for this
matter? Have we eaten at all of the king's cost? They had enjoyed no special
privileges from him, had not been fed by the royal bounty. Or hath he given us any
gift? It was a case where jealousy once more led to unpleasant rivalry and finally
to hostility.
NASB Then all the men of Judah answered the men of Israel, "Because the king [2 Sam
19:12] is a close relative to us [Lit me]. Why then are you angry [Lit is it hot to you]
about this matter? Have we eaten at all at the king's expense, or has anything [Or
a gift] been taken for us?"
World English Bible All the men of Judah answered the men of Israel, Because the king is a close
relative to us: why then are you angry for this matter? have we eaten at all at the
king's cost? or has he given us any gift?
Young’s Updated LT And all the men of Judah answer against the men of Israel, “Because the king is
near unto us, and why is this—you [all] are displeased about this matter? Have we
at all eaten of the king”s substance? A gift has he lifted up to us?”
The gist of this verse: The men of Judah here this complaint, and they answer that it is simply a matter of
them being closest to this area. They point out that the Israelites from the north
joined in on the eats.
2Samuel 19:42a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʿânâh (עָנָה) [pronounced
ģaw-NAWH]
|
to answer, to respond; to speak
loudly, to speak up [in a public
forum]; to testify; to sing, to
chant, to sing responsively
|
3rd person masculine
singular, Qal imperfect
|
Strong's #6030
BDB #772
|
kôl (כֹּל) [pronounced
kohl]
|
every, each, all of, all; any of,
any
|
masculine singular
construct not followed by
a definite article
|
Strong’s #3605
BDB #481
|
ʾîysh (אִיש) [pronounced
eesh]
|
a man, a husband; anyone; a
certain one; each, each one,
everyone
|
masculine singular
construct (sometimes
found where we would
use a plural)
|
Strong's #376
BDB #35
|
Yehûwdâh (יְהוּדָה)
[pronounced yehoo-DAW]
|
possibly means to praise, to be
praised; and is transliterated
Judah
|
masculine proper
noun/location
|
Strong’s #3063
BDB #397
|
ʿal (עַל) [pronounced
ģahl]
|
upon, beyond, on, against,
above, over, by, beside
|
preposition of proximity
|
Strong’s #5920,
#5921 BDB #752
|
The use of ʿal (עַל) [pronounced ģahl] seems odd here; it would not shock me if this was originally kôl (כֹּל)
[pronounced kohl].
|
kôl (כֹּל) [pronounced
kohl]
|
every, each, all of, all; any of,
any
|
masculine singular
construct not followed by
a definite article
|
Strong’s #3605
BDB #481
|
ʾîysh (אִיש) [pronounced
eesh]
|
a man, a husband; anyone; a
certain one; each, each one,
everyone
|
masculine singular
construct (sometimes
found where we would
use a plural)
|
Strong's #376
BDB #35
|
Yiserâʾêl (יִשְׂרַאֵל)
[pronounced yis-raw-ALE]
|
God prevails; contender; soldier
of God; transliterated Israel
|
masculine proper noun
|
Strong’s #3478 &
#3479 BDB #975
|
kîy (כִּי) [pronounced kee]
|
for, that, because; when, at that
time, which, what time
|
explanatory or temporal
conjunction; preposition
|
Strong's #3588
BDB #471
|
qârôb (קָרֹב) or qârôwb
(קָרוֹב) [pronounced kaw-ROBV]
|
near [in place or time],
contiguous, imminent, within a
short pace; short, shortness;
near in relation, intimate
acquaintance; that which is
familiar to us; one who brings
aide to another; soon, presently
|
masculine adjective; can
be used as a substantive
|
Strong’s #7138
BDB #898
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
ʾel (אֶל) [pronounced ehl]
|
unto; into, among, in; toward, to;
against; concerning, regarding;
besides, together with; as to
|
directional preposition
(respect or deference
may be implied) with the
1st person singular suffix
|
Strong's #413
BDB #39
|
Translation: Every man of Judah answered each man of Israel, “Because the king is near to us. The literal
translation here seems off to me: And so answers every man of Judah against a man of Israel... Perhaps the idea
is talking over them, but we normally do not find the preposition ʿal (עַל) [pronounced ģahl] used in a situation like
this. However, most of the words and the context simply indicate that the men of Judah are answering the men
of Israel. So, despite the weirdness in the Hebrew, the gist of this part of the verse is fairly easy to understand.
Jamieson, Fausset and Brown: Judah grounded their right to take the lead, on the ground of their
nearer relationship to the king. This was a claim dangerous to the house of David; and it shows the
seeds were already sown for that tribal dissension which, before long, led to the dismemberment of
the kingdom.
The men of Israel appear to be complaining that they could not all get to Judah in time to bring the king over in
a procession. That irks them. The men of Judah tell them, “We live here, so it was easier for all of us to get here
and to get things started up.” The word near can also mean near of kin. I think the sense here is simply near; but
under the surface they are saying, “We are more closely related to the king than you.” The previous king, Saul,
was from Benjamin, which is a part of the northern tribes.
2Samuel 19:42b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
mâh (מָה) [pronounced
maw]
|
what, how, why
|
interrogative;
exclamatory particle
|
Strong’s #4100
BDB #552
|
Lâmed + mâh together literally mean for why. They can be rendered why, for what reason, to what purpose,
for what purpose, indicating an interrogatory sentence. BDB also offers the rendering lest. Gesenius, perhaps
for this passage alone (1Chron. 15:13), offers the rendering on account of [that] which, because that.
|
zeh (זֶה) [pronounced
zeh]
|
here, this, this one; thus;
possibly another
|
masculine singular
demonstrative adjective
|
Strong’s #2088,
2090 (& 2063)
BDB #260
|
chârâh (חָרָה)
[pronounced khaw-RAWH]
|
to burn, to kindle, to become
angry, to burn with anger; to
evoke great emotion
|
3rd person masculine
singular, Qal perfect
|
Strong's #2734
BDB #354
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition with the 2nd
person masculine
singular suffix
|
No Strong’s #
BDB #510
|
ʿal (עַל) [pronounced
ģahl]
|
upon, beyond, on, against,
above, over, by, beside
|
preposition of proximity
|
Strong’s #5920,
#5921 BDB #752
|
dâbâr (דָּבָר) [pronounced
dawb-VAWR]
|
word, saying, doctrine, thing,
matter, command; business,
occupation; case; something;
manner
|
masculine singular noun
with the definite article
|
Strong's #1697
BDB #182
|
zeh (זֶה) [pronounced
zeh]
|
here, this, this one; thus;
possibly another
|
masculine singular
demonstrative adjective
with the definite article
|
Strong’s #2088,
2090 (& 2063)
BDB #260
|
Translation: And why has this matter angered you? There are many ways that this could be expressed: “Why
are you angered over this matter?” “Why has this matter angered you?” The Hebrew gave a very weird set of
words again here: And for why this has angered to you over the word the this? I fudged a little here in the
translation once again. I think this is the meaning, but the words used are somewhat jumbled.
Many times when strong emotion is present, sometimes words are used incorrectly; or words are left out; or some
other words are added in. Perhaps that is what happened here.
The idea here is, “What are you upset over this? You are getting mad over nothing? What is your real problem?”
So Judah says to Israel. Bear in mind that, thousands of people from Israel made provision to come down to join
in this celebration. However, some of them have arrived and it is all over. Some are still on the way. So, those
in Israel are quite upset over this. They feel as if they were slighted. The people of Judah meant no such slight;
so they don’t get what the problem is.
2Samuel 19:42c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
hă (הֲ) [pronounced heh]
|
interrogative particle which acts almost like a piece of
punctuation, like the upside-down question mark which
begins a Spanish sentence. The verb to be may be implied.
|
Strong’s #none
BDB #209
|
ʾâkal (אָכַל) [pronounced
aw-KAHL]
|
to eat; to devour, to consume, to
destroy
|
Qal infinitive absolute
|
Strong’s #398
BDB #37
|
The infinitive absolute has four uses: ➊ when found alone, it sometimes acts as an English gerund, so that
we may add ing to the end of the verb; ➋ When found directly before its verbal cognate, it serves to intensify
or strengthen the action or the meaning of the verb which follows; ➌ When it follows its cognate verb, it
emphasizes the duration or the continuation of the verbal idea; and, ➍ it is sometimes used as a substitute for
a finite verb form.
|
ʾâkal (אָכַל) [pronounced
aw-KAHL]
|
to eat; to devour, to consume, to
destroy
|
1st person plural, Qal
perfect
|
Strong’s #398
BDB #37
|
min (מִן) [pronounced
mihn]
|
from, off, out from, out of, away
from, on account of, since, than,
more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Translation: Did we not [all] eat at the king’s expense [lit., from the king]? This suggests that this whole affair was
quite an event, something not really clear until this phrase. Everybody ate from the king, which logistically,
suggests that the men who provided the food for David’s troops perhaps catered this celebration as well.
The exact origin of the food here is not clear. Have they traveled all the way to the palace and the king took food
out of the royal supply (which would have been collected as taxes?). The palace has been in a rather chaotic state
for at least a month during the revolution. So it makes more sense that those who provided food for David before,
provided another meal for all who came to celebrate the king’s return. In other words, it is very likely that Barzillai
and some of the other suppliers also provided food and provisions for this celebration.
The other interpretation here is, there were no special provisions provided; everyone just brought for themselves,
and that is all the Judahites brought. So they had no advantage here to get at the king’s food and eat it all first.
Or, as Gill expresses it: they had maintained themselves at their own expense, going and returning;
they had no self-interest or selfish views to serve, but on the contrary had been at a considerable
charge to meet the king, and conduct him home.
2Samuel 19:42d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
ʾîm (אִם) [pronounced
eem]
|
if, though; lo, behold; oh that, if
only; when, since, though when
(or, if followed by a perfect tense
which refers to a past event)
|
primarily an hypothetical
particle
|
Strong's #518
BDB #49
|
The particle ʾîm (אִם) can be used as a demonstrative (lo, behold), an interrogative (usually expecting a negative
response and often used with other particles and rhetorically), and as a conditional particle (if, though); an
indication of a wish or desire (oh that, if only; this is a rare usage).
|
nâsâʾ (נָשָׂא) [pronounced
naw-SAW]
|
to lift up, to exalt; to help, to aid;
to offer gifts; to take away
|
Piel infinitive absolute
|
Strong’s #5375
(and #4984)
BDB #669
|
The infinitive absolute has four uses: ➊ when found alone, it sometimes acts as an English gerund, so that
we may add ing to the end of the verb; ➋ When found directly before its verbal cognate, it serves to intensify
or strengthen the action or the meaning of the verb which follows; ➌ When it follows its cognate verb, it
emphasizes the duration or the continuation of the verbal idea; and, ➍ it is sometimes used as a substitute for
a finite verb form.
|
Some manuscripts read instead:
|
nissêʾth (נִשֵּׂאת)
[pronounced nihs-SAITH]
|
a present, a gift; something
which is taken up
|
feminine singular,
passive participle of
nâsâʾ (נָשָׂא) [pronounced
naw-SAW]
|
Strong’s #5379
BDB #671
|
Owen incorrectly lists the BDB page #673.
|
nâsâʾ (נָשָׂא) [pronounced
naw-SAW]
|
to lift up, to exalt; to help, to aid;
to offer gifts; to take away
|
3rd person masculine
singular, Piel imperfect
|
Strong’s #5375
(and #4984)
BDB #669
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition with the 1st
person plural suffix
|
No Strong’s #
BDB #510
|
Translation: If only he offered us a gift.” Perhaps this is sarcasm? Perhaps the men of Judah are saying, “Oh
that he offered us a gift”? As if the men from up north did not really get enough. Perhaps that is their complaint.
Quite obviously, about half of this verse is difficult to explain completely.
Perhaps this continues the question began in the previous phrase. “Or did he offer us a special gift (not offered
to you)?” may be the sense of this question.
Clarke expresses the thinking of the Judæans: We have not done this for our own advantage; we have
gained nothing by it; we did it through loyal attachment to our king.
Or as Gill writes: Or has he given us any gift? no, he had not, nor did they expect any; it was not with
a view to any reward that they had taken this step, but purely out of affection to the king, and for the
good of their country.
Poole expresses the sentiments of Judah even more severely: We have neither sought nor gained any
advantage to ourselves hereby, but only discharged our duty to the king, and used all expedition in
bringing him back, which you also should have done, and not have come in by halves, and so coldly
as you have done.
Poole suggests that Judah accused Israel of not stepping up and getting there
in time. This is not found in our chapter; but it is possibly something which was said.
In any case, the idea is, those from the north felt slighted; those from Judah did not believe that they slighted their
brothers from the north, and think that they are upset for no reason.
——————————
Although the final words of the argument is expressed here, this is probably not all that was said, nor was this the
end of it. A revolution will break out in the next chapter.
And so answers a man of Israel a man of
Judah and so he says, “Ten hands to me in
the king.” “And also in David, I more than
you.” “And why do you despise me?” “And
is not my word first for me to bring back my
king?” And so is severe a word of a man of
Judah more than a word of a man of Israel.
|
2Samuel
19:43
(19:44 in the
Hebrew)
|
The men of Israel answered the men of Judah,
saying, “We have ten shares in the king.”
“Furthermore, we are with David more than
you.” “Why do you despise us?” “Was not my
word first to bring back my king?” But the
words of the men of Judah were more
stubborn and severe than the words of the
men of Israel.
|
The men of Israel answered the men of Judah, saying, “We have ten shares in the king, because we are
ten tribes; so David is more our king than yours.” “Why do you treat us with such contempt?” “Did we
not first call to bring the king back?” But the men of Judah were more stubborn and severe than the men
of Israel.
|
Here is how others have translated this verse:
Ancient texts:
Latin Vulgate And the men of Israel answered the men of Juda, and said: I have ten parts in the
king more than you, and David belongs to me more than to you: why have you done
me a wrong, and why was it not told me first, that I might bring back my king? And
the men of Juda answered more harshly than the men of Israel.
Masoretic Text (Hebrew) And so answers a man of Israel a man of Judah and so he says, “Ten hands to me
in the king.” “And also in David, I more than you.” “And why do you despise me?”
“And is not my word first for me to bring back my king?” And so is severe a word
of a man of Judah more than a word of a man of Israel.
Peshitta (Syriac) And the men of Israel answered the men of Judah, and said, We have ten parts in
the king, and we have also more right in David than you; why then did you go ahead
of us? We should have been the first to bring back the king. And the words of the
men of Judah were fiercer than the words of the men of Israel.
Septuagint (Greek) And the men of Israel answered the men of Judah, and said, We have ten parts in
the king, and we are older than you, we have also an interest in David above you:
and why have you thus insulted us, and why was not our advice taken before that
of Judah, to bring back our king? And the speech of the men of Judah was sharper
than the speech of the men of Israel.
Significant differences: The Greek adds an additional phrase. The questions seem to vary slightly from one
to another somewhat.
Thought-for-thought translations; paraphrases:
Common English Bible But the Israelites answered the people of Judah, "We have ten shares in the
monarchy! What's more, we are the oldest offspring, not you [LXX, OL; MT we have
a greater claim on David than you do.]! So why have you disrespected us? Weren't
we the first to talk about bringing back our king?"
But the words of the people of Judah were even harsher than the words of the
Israelites. 2Sam. 19:39-43 Heb uncertain
Contemporary English V. Those from Israel said, "King David belongs to us ten times more than he belongs
to you. Why didn't you think we were good enough to help you? After all, we were
the first ones to think of bringing him back!" The people of Judah spoke more
harshly than the people of Israel.
Easy English Then the men of *Israel answered the men of *Judah, `We have ten *tribes in
*Israel. Therefore, we have more right to the king than you have. You are talking as
if we have no value. We wanted to bring back the king before you did.'
But the men of *Judah were even more fierce when they replied to the men of
*Israel.
Easy-to-Read Version The Israelites answered, “We have ten shares in David. [112] So we have more
right to David than you do. But you ignored us. Why? We were the ones that first
talked about bringing our king back.”.
Good News Bible (TEV) The Israelites replied, "We have ten times as many claims on King David as you
have, even if he is one of you. Why do you look down on us? Don't forget that we
were the first to talk about bringing the king back!" But the men of Judah were more
violent in making their claims than the men of Israel.
The Message The men of Israel shot back, "We have ten shares in the king to your one. Besides
we're the firstborn--so why are we having to play second fiddle? It was our idea to
bring him back." But the men of Judah took a harder line than the men of Israel.
New Berkeley Version Then the men of Israel argued back against those of Judah, “We have ten shares
in the king [That is, ten of the twelve tribes were counted in northern Israel. Disunity
and jealousy had marked the tribal relations before (Judges 12:1–6), and later split
the kingdom (1Kings 12:16–17).], so we have a greater part in David than you have!
Why now have you despised us? Was not our business first to bring us back our
king?” What the men of Judah said, however, was more violent than the charges
of the men of Israel.
New Century Version The Israelites answered the people of Judah, "We have ten tribes in the kingdom,
so we have more right to David than you do! But you ignored us! We were the first
ones to talk about bringing our king back!"
But the people of Judah spoke even more unkindly than the people of Israel.
New Living Translation "But there are ten tribes in Israel," the others replied. "So we have ten times as
much right to the king as you do. What right do you have to treat us with such
contempt? Weren't we the first to speak of bringing him back to be our king again?"
The argument continued back and forth, and the men of Judah spoke even more
harshly than the men of Israel.
The Voice People of Israel: We have 10 shares in the office of the king because there are 10
of our tribes in Israel and only 2 of yours-Judah and Benjamin. And we have more
shares in David as the king than you do for the same reason. Why were you angry
with us? Weren't we the first to talk about bringing David home?
But the people of Judah were harsher than the people of Israel.
Partially literal and partially paraphrased translations:
American English Bible And the men of IsraEl replied: 'We have ten [tribes] that serve the king, and we're
the firstborn. So, how do you have [a greater claim] to David? We came here [to
welcome him back] before you did; so, why did you insult us by not allowing us to
be the first to escort the king?'
But men of Judah shouted down the men of IsraEl.
Christian Community Bible But the Israelites answered the men of Judah, “We have more right to the king than
you because we are ten tribes. Why did you disregard us? Were we not the first to
have the king brought back?” But the men of Judah argued more vehemently than
the Israelites.
New Advent (Knox) Bible And the Israelites replied, We are ten to one; our rights with the king, our claims
upon David, are ten times as great as yours. Why did you wrong us by not
conferring with us first about our king's restoration? Thus either side pleaded its
own cause, but the men of Juda more bitterly than the men of Israel.
New American Bible (2011) The Israelites answered the Judahites: "We have ten shares in the king. Also, we
are the firstborn [The firstborn had special rights over the other siblings.] rather than
you. Why do you slight us? Were we not first to speak of restoring our king?" Then
the Judahites in turn spoke even more fiercely than the Israelites. 1 Kgs 11:31.
NIRV Then the men of Israel answered the men of Judah. They said, "We have ten of the
12 tribes in the kingdom. So we have a stronger claim on David than you have. Why
then are you acting as if you hate us? Weren't we the first ones to talk about
bringing back our king?"
But the men of Judah answered in an even meaner way than the men of Israel.
New Jerusalem Bible The men of Israel replied to the men of Judah, 'We have ten shares in the king and,
what is more, we are your elder brothers, so why have you slighted us? Were we
not the first to suggest bringing back our king?' The men of Judah's words were
even more intemperate than those of the men of Israel.
New Simplified Bible The Israelites replied: »We have ten times as many claims on King David as you
have! We know he is one of you. Why do you look down on us? Do not forget that
we were the first to talk about bringing the king back!« The men of Judah were
more violent in making their claims than the men of Israel.
Revised English Bible The men of Israel answered, ‘We have ten times your interest in the king and what
is more, we are senior to you; why do you disparage us? Were we not the first to
speak of bringing the king back?’ The men of Judah used language even fiercer
than the men of Israel.
Today’s NIV Then the men of Israel answered the men of Judah, "We have ten shares in the
king; so we have a greater claim on David than you have. Why then do you treat us
with contempt? Weren't we the first to speak of bringing back our king?" But the
men of Judah responded even more harshly than the men of Israel.
Mostly literal renderings (with some occasional paraphrasing):
Ancient Roots Translinear The men of Israel answered the men of Judah, saying, "Our ten hands are more to
King David than both of yours. Why curse us, that our word is not first to return our
king?" The word of the men of Judah was harder than the words of the men of
Israel.
Bible in Basic English And in answer to the men of Judah, the men of Israel said, We have ten parts in the
king, and we are the first in order of birth: why did you make nothing of us? and
were we not the first to make suggestions for getting the king back? And the words
of the men of Judah were more violent than the words of the men of Israel.
The Expanded Bible The Israelites answered the people of Judah, "We have ten ·tribes [Lshares] in the
·kingdom [Lking], so we have more ·right to [claim on] David than you do! ·But you
ignored us! [LWhy did you treat us with contempt?] ·We were [LWeren't we.?] the
first ones to talk about bringing our king back!"
But the people of Judah spoke even more ·unkindly [harshly; fiercely] than the
people of Israel.
Ferar-Fenton Bible And the men of Israel rejoined to the men of Judah, “We have ten parts in the
kingdom, and also more in David than you l Then why have you slighted, and not
sent a message first to us about restoring our king?”
(b.c. 1022) Second Revolt of the Ten Tribes
But the words of the men of Judah were more bitter than the words of the men of
Israel,... This shows us how poorly a choice it was to break up the chapters right
here. This leads directly to the first verse of the next chapter, which is: ...so
Sheba-ben· Bikri, a. man of Benjamin, cried out, and sounded a trumpet and
exclaimed, “We have no part in David, and no share in the son of Jessai, Israel,
everyone to your tents."
NET Bible® The men of Israel replied to the men of Judah, "We have ten shares in the king, and
we have a greater claim on David than you do! Why do you want [The translation
understands the verb in a desiderative sense, indicating the desire but not
necessarily the completed action of the party in question. It is possible, however,
that the verb should be given the more common sense of accomplished action, in
which case it means here "Why have you cursed us?"] to curse us? Weren't we the
first to suggest bringing back our king?" But the comments of the men of Judah
were more severe than those of the men of Israel.
NIV, ©2011 Then the men of Israel [S 2Sa 5:1] answered the men of Judah, "We have ten
shares in the king; so we have a greater claim on David than you have. Why then
do you treat us with contempt? Weren't we the first to speak of bringing back our
king?"
But the men of Judah pressed their claims even more forcefully than the men of
Israel.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible The men of Isra'el answered the men of Y'hudah, "We have ten shares in the king;
also we have more right in David than you. So why did you despise us? Weren't we
the first to suggest bringing our king back?" But the men of Y'hudah spoke more
vehemently than the men of Isra'el.
exeGeses companion Bible And the men of Yisra El
answer the men of Yah Hudah and say,
We have ten hands in the sovereign
and we have also more in David than you.
Why then belittle you us,
that our word be not first to return our sovereign?
- and the words of the men of Yah Hudah
are harder than the words of the men of Yisra El.
JPS (Tanakh—1985) But the men of Israel answered then men of Judah, “We have ten shares in the
king, and in David, too, we have more than you [Septuagint read: “we are the first-born, rather than you.”]. Why then have you slighted ut? Were we not the first to
propose that our king be brought back?” However, the men of Judah prevailed over
the men of Israel.
Judaica Press Complete T. And the men of Israel answered the man of Judah and he said, "I have ten parts in
the king and am therefore closer to David than to you. Why then did you slight me?
Now was not my word the very first to return my king?" And the words of the men
of Judah were harsher than the words of the men of Israel.
Orthodox Jewish Bible And Ish Yisroel answered the Ish Yehudah, and said, We have ten shares as much
in HaMelech, and we have also more in Dovid than ye; why then did ye slight us?
Were we not the first to give the davar in bringing back my melech? And the devar
Ish Yehudah were harsher than the devar Ish Yisroel.
The Scriptures 1998 And the men of Yisraʼĕl answered the men of Yehuah, and said, “We have ten
parts in the sovereign, and in Dawid? too, we have more than you. Why then did
you despise us? Was it not our advice first to bring back our sovereign?” But the
words of the men of Yehuah were harsher than the words of the men of Yisraʼĕl.
Literal, almost word-for-word, renderings:
The Amplified Bible Then the men of Israel answered the men of Judah, We have ten [tribes'] shares
in the king; and we have more right to David than you have. Why then did you
despise and ignore us? Were we not the first to speak of our bringing back our
king? But the words of the men of Judah were more violent than the charges of the
men of Israel.
Concordant Literal Version And the men of Israel answer the men of Judah, and say, `Ten parts we have in the
king, and also in David more than you; and wherefore have you lightly esteemed us,
that our word has not been first to bring back our king?' And the word of the men
of Judah is sharper than the word of the men of Israel.
Context Group Version And the men of Israel answered the men of Judah, and said, We have ten parts in
the king, and we have also more [ right ] in David than you { pl }: why then did you
{ pl } ignore us, that our advice should not be had first in bringing back our king?
And the words of the men of Judah were fiercer than the words of the men of Israel.
Emphasized Bible And the men of Israel answered the men of Judah, and said—Ten parts, have we
in the king, therefore, even in David, have we more right than ye. Why, then, made
ye light of us, so that our word was not heard first as to bringing back our king?
And, the words of the men of Judah, were fiercer than, the words of the men of
Israel.
English Standard Version And the men of Israel answered the men of Judah, "We have ten shares [1
Kings 11:30, 31] in the king, and in David also we have more than you. Why then
did you despise us? Were we not the first to speak of bringing back our king?" But
the words [Isa. 9:21; 11:13] of the men of Judah were fiercer than the words of the
men of Israel.
Green’s Literal Translation And the men of Israel answered the men of Judah and said, We have ten hands in
the king, and we also have more in David than you. Why then did you despise us,
that our word was not first to bring back our king? And the word of the men of Judah
was more fierce than the word of the men of Israel.
Kretzmann’s Commentary And the men of Israel, reacting to the sharp words of Judah in kind, answered the
men of Judah and said, We have ten parts in the king, since theirs were ten tribes
to the two of Judah and Benjamin, and we have also more right in David than ye,
by virtue of their greater number; why, then, did ye despise us, by slighting them,
by not inviting them, that our advice should not be first had in bringing back our
king? Their word had been first, the suggestion to bring back the king had come
from members of Israel. And the words of the men of Judah, in this unpleasant
quarrel over precedence, in this jealous ill feeling, were fiercer than the words of the
men of Israel. The entire scene led to a new, evil purpose on the part of Israel; it
paved the way for Sheba's rebellion. The entire matter, in the Lands of God, was
a means to keep David humble. For such is His way of dealing with His believers.
NASB But the men of Israel answered the men of Judah and said, "We [Singular in Heb]
[2 Sam 5:1; 1 Kin 11:30, 31] have ten parts in the king, therefore we [Singular in
Heb] also have more claim on David than you. Why then did you treat us with
contempt? Was it not our [Singular in Heb] advice first to bring back our [Singular
in Heb] king?" Yet the words of the men of Judah were harsher than the words of
the men of Israel.
New King James Version And the men of Israel answered the men of Judah, and said, "We have ten shares
in the king; therefore we also have more right to David than you. Why then do you
despise us-were we not the first to advise bringing back our king?"
Yet the words of the men of Judah were fiercer than the words of the men of Israel.
Updated Bible Version 2.11 And the men of Israel answered the men of Judah, and said, We have ten parts in
the king, and we have also more [right] in David than you+: why then did you+
despise us, that our advice should not be had first in bringing back our king? And
the words of the men of Judah were fiercer than the words of the men of Israel.
World English Bible The men of Israel answered the men of Judah, and said, We have ten parts in the
king, and we have also more right in David than you: why then did you despise us,
that our advice should not be first had in bringing back our king? The words of the
men of Judah were fiercer than the words of the men of Israel.
Young’s Updated LT And the men of Israel answer the men of Judah, and say, “Ten parts we have in the
king, and also in David more than you; and wherefore have you [all] have lightly
esteemed us, that our word has not been first to bring back our king?” And the word
of the men of Judah is sharper than the word of the men of Israel.
The gist of this verse: The men of Israel objected and said that they had 10 shares in the kingdom and in
David. Further, it was their idea to bring David back.
2Samuel 19:43a
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʿânâh (עָנָה) [pronounced
ģaw-NAWH]
|
to answer, to respond; to speak
loudly, to speak up [in a public
forum]; to testify; to sing, to
chant, to sing responsively
|
3rd person masculine
singular, Qal imperfect
|
Strong's #6030
BDB #772
|
ʾîysh (אִיש) [pronounced
eesh]
|
a man, a husband; anyone; a
certain one; each, each one,
everyone
|
masculine singular
construct (sometimes
found where we would
use a plural)
|
Strong's #376
BDB #35
|
Yiserâʾêl (יִשְׂרַאֵל)
[pronounced yis-raw-ALE]
|
God prevails; contender; soldier
of God; transliterated Israel
|
masculine proper noun
|
Strong’s #3478 &
#3479 BDB #975
|
ʾêth (אֶח) [pronounced
ayth]
|
Indicates next word is the object
of the verb; sometimes
translated to
|
untranslated mark of a
direct object
|
Strong's #853
BDB #84
|
ʾîysh (אִיש) [pronounced
eesh]
|
a man, a husband; anyone; a
certain one; each, each one,
everyone
|
masculine singular
construct (sometimes
found where we would
use a plural)
|
Strong's #376
BDB #35
|
Yehûwdâh (יְהוּדָה)
[pronounced yehoo-DAW]
|
possibly means to praise, to be
praised; and is transliterated
Judah
|
masculine proper
noun/location
|
Strong’s #3063
BDB #397
|
Translation: The men of Israel answered the men of Judah,... What we have are arguments and disagreements.
It is not clear whether these were breaking out all over, or if there was a forum which erupted, where each man
would stand up and have his say.
Everything in the past few verses is in the singular. This means that individual men gave their opinions. No one
chanted. One person did not say something, and then 1000 people chanted it (which strikes me as being so
stupid). Each spoke, and some of what the men of Israel said is recorded in this verse.
2Samuel 19:43b
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
ʾâmar (אָמַר) [pronounced
aw-MAHR]
|
to say, to speak, to utter; to say
[to oneself], to think; to
command; to promise; to
explain; to intend; to decide; to
answer
|
3rd person masculine
plural, Qal imperfect
|
Strong’s #559
BDB #55
|
ʿeser (עֶשֶׂר) [pronounced
ĢEH-ser]
|
ten
|
masculine numeral
|
Strong’s #6235
BDB #796
|
yâdôwth (יָדוֹת)
[pronounced yawd-OATH]
|
hands; strength, power
(figuratively); parts, fractional
parts, portions, shares
|
feminine plural noun
|
Strong's #3027
BDB #388
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to,
with reference to, as to, with
regards to, belonging to
|
directional/relational
preposition with the 1st
person singular suffix
|
No Strong’s #
BDB #510
|
be (בְּ) [pronounced beh]
|
in, into, at, by, near, on, with,
before, against, by means of,
among, within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the definite article
|
Strong’s #4428
BDB #572
|
Translation: ...saying, “We have ten shares in the king.” There are ten tribes in the north, and 2 tribes (Judah
and Simeon) in the south (Simeon appears to have been absorbed by Judah). So they are asserting that these
additional tribes ought to result in greater respect. They even more ought to have been considered when it came
to setting up this celebration.
2Samuel 19:43c
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
gam (גַם) [pronounced
gahm]
|
also, furthermore, in addition to,
even, moreover
|
adverb
|
Strong’s #1571
BDB #168
|
Together, the wâw conjunction and the gam particle might mean and also; together with, along with, joined with,
and, furthermore, and furthermore.
|
be (בְּ) [pronounced beh]
|
in, into, at, by, near, on, with,
before, against, by means of,
among, within
|
a preposition of proximity
|
No Strong’s #
BDB #88
|
Dâvid (דָּוִד); also Dâvîyd
(דָּוִיד) [pronounced daw-VEED]
|
beloved and is transliterated
David
|
masculine proper noun
|
Strong’s #1732
BDB #187
|
ʾânîy (אָנִי) [pronounced
aw-NEE]
|
I, me; in answer to a question, it
means I am, it is I
|
1st person singular,
personal pronoun
|
Strong’s #589
BDB #58
|
min (מִן) [pronounced
mihn]
|
from, off, out from, out of, away
from, on account of, since, than,
more than
|
preposition of separation
with the 2nd person
masculine singular suffix
|
Strong's #4480
BDB #577
|
Translation: “Furthermore, we are with David more than you.” More of the northern tribes sided with David than
did the southern tribes. When the previous civil war broke out, most of the people in Judah left with David. Those
who remained, for the most part, sided with Absalom. The people of northern Israel are speaking mostly to the
people of Judah who rebelled against David; so the people of Israel were actually more faithful in number than
those from Judah.
This portion of v. 43 was given a great number of other interpretations (v.43a–c shown below):
Ancient Roots Translinear The men of Israel answered the men of Judah, saying, "Our ten hands are more to
King David than both of yours.
Bible in Basic English And in answer to the men of Judah, the men of Israel said, We have ten parts in the
king, and we are the first in order of birth:...
The Expanded Bible The Israelites answered the people of Judah, "We have ten ·tribes [Lshares] in the
·kingdom [Lking], so we have more ·right to [claim on] David than you do!
NET Bible® The men of Israel replied to the men of Judah, "We have ten shares in the king, and
we have a greater claim on David than you do!
Judaica Press Complete T. And the men of Israel answered the man of Judah and he said, "I have ten parts in
the king and am therefore closer to David than to you.
The Scriptures 1998 And the men of Yisraʼĕl answered the men of Yehuah, and said, “We have ten
parts in the sovereign, and in Dawid? too, we have more than you.
Green’s Literal Translation And the men of Israel answered the men of Judah and said, We have ten hands in
the king, and we also have more in David than you.
NASB But the men of Israel answered the men of Judah and said, "We [Singular in Heb]
[2 Sam 5:1; 1 Kin 11:30, 31] have ten parts in the king, therefore we [Singular in
Heb] also have more claim on David than you.
Despite these other approaches, I believe that my explanation is the most logical.
2Samuel 19:43d
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
madduʿa (מַדֻּעַ)
[pronounced mah-DOO-ahģ]
|
why, wherefore, on what
account, and it is probably a
contraction of a word which
means what being known
|
adverb
|
Strong’s #4069
BDB #396
|
qâlal (קָלַל) [pronounced
kaw-LAL]
|
to make light, to lighten; to
reckon lightly; to despise, to treat
with contempt, to bring to
contempt
|
2nd person masculine
singular, Hiphil perfect
with the 1st person
singular suffix
|
Strong's #7043
BDB #886
|
Translation: “Why do you despise us?” This simply boiled down to the fact that, the southern tribes could have
given their wait another day, for more from the north to join them (this is how northern Israel looked at it). The
northern tribes are claiming here that they are despised or held in contempt by the southern tribes.
2Samuel 19:43e
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
we (or ve) (וְ or וּ)
[pronounced weh]
|
and, even, then; namely; when;
since, that; though; as well as
|
simple wâw conjunction
|
No Strong’s #
BDB #251
|
lôʾ (לֹא or לוֹא)
[pronounced low]
|
not, no
|
negates the word or
action that follows; the
absolute negation
|
Strong’s #3808
BDB #518
|
hâyâh (הָיָה) [pronounced
haw-YAW]
|
to be, is, was, are; to become, to
come into being; to come to
pass
|
3rd person masculine
singular, Qal perfect
|
Strong's #1961
BDB #224
|
dâbâr (דָּבָר) [pronounced
dawb-VAWR]
|
word, saying, doctrine, thing,
matter, command; business,
occupation; case; something;
manner
|
masculine singular noun
with the 1st person
singular suffix
|
Strong's #1697
BDB #182
|
rîʾshôwn (רִאשוֹן)
[pronounced ree-SHOWN]
|
first [in time, in degree, chief,
former [in time], ancestors,
former things; foremost;
beginning; as an adverb:
formerly, at first, first
|
masculine singular
adjective; also used as
an adverb
|
Strong’s #7223
BDB #911
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition with the 1st
person singular suffix
|
No Strong’s #
BDB #510
|
lâmed (לְ) [pronounced le]
|
to, for, towards, in regards to
|
directional/relational
preposition
|
No Strong’s #
BDB #510
|
shûwb (שוּב)
[pronounced shoobv]
|
to cause to return, to bring, to be
caused to turn back mentally,
reminisce, to return something,
to restore, to bring back, to send
back, to regain, to recover, to
make restitution, reconsider,
think again, to be caused to
return
|
Hiphil infinitive construct
|
Strong's #7725
BDB #996
|
ʾêth (אֶח) [pronounced
ayth]
|
untranslated generally;
occasionally to, toward
|
indicates that the
following substantive is a
direct object
|
Strong's #853
BDB #84
|
meleke (מֶלֶ)
[pronounced MEH-lek]
|
king, ruler, prince
|
masculine singular noun
with the 1st person
singular suffix
|
Strong’s #4428
BDB #572
|
Translation: “Was not my word first to bring back my king?” The idea to bring back the king with a celebration
actually came out of the northern tribes. They had this idea first. 2Sam. 19:11
One from the northern tribes claimed to be the person who said bringing back the king ought to be a celebration;
it ought to be a big thing, so that the king is brought back with full support of all the people.
David neglected not only his own children, but he also neglected the kingdom over which he ruled. The civil war
and this argument here indicates that there have been some deep seeds of resentment, and these are things
which a king has a duty to help to resolve.
2Samuel 19:43f
|
Hebrew/Pronunciation
|
Common English Meanings
|
Notes/Morphology
|
BDB and Strong’s
Numbers
|
wa (or va) (וַ)
[pronounced wah]
|
and so, and then, then, and; so,
that, yet, therefore,
consequently; because
|
wâw consecutive
|
No Strong’s #
BDB #253
|
qâshâh (קָשָה)
[pronounced kaw-SHAWH]
|
to harden, to be severe, to
stiffen, to be fierce; to become
inflexible, unyielding and self-willed; to become obstinate,
stubborn, pig-headed and
unalterable; to be hard [difficult,
severe]
|
3rd person masculine
singular, Qal imperfect
|
Strong’s #7185
BDB #904
|
dâbâr (דָּבָר) [pronounced
dawb-VAWR]
|
word, saying, doctrine, thing,
matter, command; business,
occupation; case; something;
manner
|
masculine singular
construct
|
Strong's #1697
BDB #182
|
ʾîysh (אִיש) [pronounced
eesh]
|
a man, a husband; anyone; a
certain one; each, each one,
everyone
|
masculine singular
construct (sometimes
found where we would
use a plural)
|
Strong's #376
BDB #35
|
Yehûwdâh (יְהוּדָה)
[pronounced yehoo-DAW]
|
possibly means to praise, to be
praised; and is transliterated
Judah
|
masculine proper
noun/location
|
Strong’s #3063
BDB #397
|
min (מִן) [pronounced
mihn]
|
from, off, out from, out of, away
from, on account of, since, than,
more than
|
preposition of separation
|
Strong's #4480
BDB #577
|
dâbâr (דָּבָר) [pronounced
dawb-VAWR]
|
word, saying, doctrine, thing,
matter, command; business,
occupation; case; something;
manner
|
masculine singular
construct
|
Strong's #1697
BDB #182
|
ʾîysh (אִיש) [pronounced
eesh]
|
a man, a husband; anyone; a
certain one; each, each one,
everyone
|
masculine singular
construct (sometimes
found where we would
use a plural)
|
Strong's #376
BDB #35
|
Yiserâʾêl (יִשְׂרַאֵל)
[pronounced yis-raw-ALE]
|
God prevails; contender; soldier
of God; transliterated Israel
|
masculine proper noun
|
Strong’s #3478 &
#3479 BDB #975
|
Translation: But the words of the men of Judah were more stubborn and severe than the words of the men of
Israel. Although the northern tribes began the complaints, the men of Judah were more stubborn and unable to
admit any wrongdoing in the matter of the king’s celebration. Both tribes, probably based upon a
misunderstanding, were quite mad about what had gone on.
The Expositor’s Bible Commentary: Neither Judah nor Israel comes out well in this little incident. We
get an instructive glimpse of the hotheadedness of the tribes, and the childishness of their quarrels.
It is members of the same nation a thousand years afterwards that on the very eve of the Crucifixion
we see disputing among themselves which of them should be the greatest. Men never appear in a
dignified attitude when they are contending that on some occasion or other they have been treated
with too little consideration. And yet how many of the quarrels of the world, both public and private,
have arisen from this, that someone did not receive the attention which he deserved! Pride lies at the
bottom of it all. And quarrels of this kind will sometimes, nay often, be found even among men calling
themselves the followers of Christ.
Their conversation back and forth is quite telling. They appear to be arguing mostly about different things.
|
Judah and Israel Talking Past Each Other
|
Judah
|
Northern Israel
|
|
Interestingly enough [lit., behold], every man of Israel
who came to the king said to the king, “How come our
brothers, the men of Judah, have stolen [or, deceived]
you?” The men of Israel tell David what their beef is.
|
They brought the king and his household and all the men with David [across] the Jordan.
|
Every man of Judah answered each man of Israel,
“Because the king is near to us. And why has this
matter angered you? Did we not [all] eat at the king’s
expense [lit., from the king]? If only he offered us a
gift.” The men of Judah hear what Israel says, and
they respond.
|
|
|
The men of Israel answered the men of Judah, saying,
“We have ten shares in the king.” “Furthermore, we
are with David more than you.” “Why do you despise
us?” “Was not my word first to bring back my king?”
|
But the words of the men of Judah were more
stubborn and severe than the words of the men of
Israel.
|
|
You will notice that the statements made by one side do not match the statements made by the other. That is,
we are not looking at arguments and counter arguments. Neither side is looking to understand the viewpoint
of the other side. They are simply yelling at one another.
|
Clarke had the weirdest interpretation, which I present here, simply for its weirdness: It is pleasant
when every province, canton, district, and county, vie with each other in personal attachment to the
prince, and loyal attachment to his government. From such contentions as these civil wars are never
likely to arise. And how blessed it must be for the country where the king merits all this!
V. 43 reads: The men of Israel answered the men of Judah, saying, “We have ten shares in the king, because we
are ten tribes; so David is more our king than yours.” “Why do you treat us with such contempt?” “Did we not first
call to bring the king back?” But the men of Judah were more stubborn and severe than the men of Israel.
This chapter stops in a most inopportune place. This narrative continues in 2Sam. 20. What we have covered,
follows directly from the return of David to Jerusalem. However, 2Sam. 20 continues the topics of this verse.
Ferrar Fenton in fact continues the final sentence of this verse into the first verse of chapter 20.
And the men of Israel rejoined to the men of Judah, “We have ten parts in the kingdom, and also more in David
than you l Then why have you slighted, and not sent a message first to us about restoring our king?”
(b.c. 1022) Second Revolt of the Ten Tribes
But the words of the men of Judah were more bitter than the words of the men of Israel, so Sheba-ben· Bikri, a
man of Benjamin, cried out, and sounded a trumpet and exclaimed, “We have no part in David, and no share in
the son of Jessai, Israel, everyone to your tents."
As you can see, this is a lousy chapter break, because, based upon these arguments which broke out, northern
Israel is going to be led into a revolt against David and the southern kingdom. This will all take place in
2Samuel 20 (HTML) (PDF) (WPD). There will be one difference: David was in emotional arrogance at the
beginning of this chapter, and he has recovered from that in the midst of this chapter and going on to the next.
——————————
Addendum
One of the things which I have been thinking about, as I work through this chapter is, how long does David have
to go? What does he do, after his recovery? He needs to raise his sons from his second family—the young men
born to him by Bathsheba. He did not do this with his first set of sons, and his life was a mess because of them.
However, he needs to impart the teaching of Bible doctrine to Solomon and Nathan and to the other two sons.
From this will come the book of Proverbs. This is the notebook that Solomon puts together from the teaching of
his father. It is because of this teaching that Solomon is seen as the wisest man of his generation.
|
What We Learn from 2Samuel 19
|
1. People do get out of the interlocking systems of arrogance.
2. Few people fully understand what it means to wield authority.
3. Electing a great leader does us no good, if the population is out of step with the laws of divine
establishment.
4. Joab bracing David was one of the greatest things that Joab has ever done.
5. David probably did not know what Joab had done—that he initiated the killing of Absalom.
6. It is a good thing that the U.S. military is strong and that we act like the policeman of the world.
7. Absalom is the prototype of a child provided for by the state and raised by a single mother.
8. President Obama is a case-in-point of an Absalom presidency.
9. It is David’s arrogance which has prevented him from showing appreciation to his troops.
10. It is David’s emotional arrogance which is causing him to be unable to think and reason.
11. It is the job of a president to explain any war that we are in and to justify that war to the public.
12. Humility is key in exiting the interlocking systems of arrogance.
13. There are some isolated incidents when we advise other people what to do. This is not something that
we ought to do all the time.
14. We often find very sophisticated literary devices in Bible narratives, like an anadiplosis or an
epanadiplosis.
15. We have seen that, the more in synch David is with God’s plan, the more often we have parallels between
what David does and what God will do in the future.
16. We studied Amasa, why David advanced him in the ranks, and the confusion of his military relationship
to Joab. However, it does appear that, at least in part, he did replace Joab.
17. We studied some of the characteristics of leadership and why David was a great leader. We also studied
the differences between leaders and followers.
18. We also see that good leaders can make bad decisions. David’s promotion of Amasa was a bad decision.
19. Contemporary society refuses to judge people for their actions; but is more than willing to judge
conservatives and Christians for their speech and for their thoughts.
20. We saw just how gracious David’s actions toward Mephibosheth really were. Most political potentates
eradicate their potential opposition.
21. Material possessions are not the key to your happiness.
22. We saw that David’s decision to divide Mephibosheth’s property in half was actually a brilliant decision.
23. Because of the distortions of liberalism, we took a careful look at the Biblical view of wealth.
24. We studied old age and the potential of the born again believer.
25. We examined probably the most important ability that an executive needs to have.
|
The ancient historian Josephus seems to take the Old Testament texts at face value and uses them to record
the history of this era.
|
Josephus’ History of this Time Period
|
Antiquities of the Jews - Book VII
CONTAINING THE INTERVAL OF FORTY YEARS.
FROM THE DEATH OF SAUL TO THE DEATH OF DAVID.
|
Chapter 10; paragraph 5: That word did not permit either himself or his soldiers to rejoice for the victory, though
it was a very great one; but David went up to the highest pare of the city, (19) and wept for his son, and beat
his breast, tearing [the hair of] his head, tormenting himself all manner of ways, and crying out, "O my son! I
wish that I had died myself, and ended my days with you!" for he was of a tender natural affection, and had
extraordinary compassion for this son in particular. But when the army and Joab heard that the king mourned
for his son, they were ashamed to enter the city in the habit of conquerors, but they all came in as cast down,
and in tears, as if they had been beaten. Now while the king covered himself, and grievously lamented his son,
Joab went in to him, and comforted him, and said, "O my lord the king, you are not aware that you lay a blot on
thyself by what you now do; for you seem to hate those that love you, and undergo dangers for you nay, to hate
thyself and your family, and to love those that are your bitter enemies, and to desire the company of those that
are no more, and who have been justly slain; for had Absalom gotten the victory, and firmly settled himself in
the kingdom, there had been none of us left alive, but all of us, beginning with thyself and your children, had
miserably perished, while our enemies had not wept for his, but rejoiced over us, and punished even those that
pitied us in our misfortunes; and you are not ashamed to do this in the case of one that has been your bitter
enemy, who, while he was your own son has proved so wicked to you. Leave off, therefore, your unreasonable
grief, and come abroad and be seen of your soldiers, and return them thanks for the alacrity they showed in the
fight; for I myself will this day persuade the people to leave you, and to give the kingdom to another, if you
continue to do thus; and then I will make you to grieve bitterly and in earnest." Upon Joab”s speaking thus to
him, he made the king leave off his sorrow, and brought him to the consideration of his affairs. So David
changed his habit, and exposed himself in a manner fit to be seen by the multitude, and sat at the gates;
whereupon all the people heard of it, and ran together to him, and saluted him. And this was the present state
of David”s affairs.
|
CHAPTER 11.
How David, when he had recovered his kingdom, was reconciled to Shimei, and to Ziba; and
showed a great affection to Barzillai; and how, upon the rise of a sedition, he made amasa captain
of his host, in order to pursue Seba; which Amasa was slain by Joab.
|
1. NOW those Hebrews that had been With Absalom, and had retired out of the battle, when they were all
returned home, sent messengers to every city to put them in mind of what benefits David had bestowed upon
them, and of that liberty which he had procured them, by delivering them from many and great wars. But they
complained, that whereas they had ejected him out of his kingdom, and committed it to another governor, which
other governor, whom they had set up, was already dead, they did not now beseech David to leave off his anger
at them, and to become friends with them, and, as he used to do, to resume the care of their affairs, and take
the kingdom again. This was often told to David. And, this notwithstanding, David sent to Zadok and Abiathar
the high priests, that they should speak to the rulers of the tribe of Judah after the manner following: That it
would be a reproach upon them to permit the other tribes to choose David for their king before their tribe, "and
this," said he, "while you are akin to him, and of the same common blood." He commanded them also to say
the same to Amasa the captain of their forces, That whereas he was his sister's son, he had not persuaded the
multitude to restore the kingdom to David; that he might expect from him not only a reconciliation, for that was
already granted, but that supreme command of the army also which Absalom had bestowed upon him.
Accordingly the high priests, when they had discoursed with the rulers of the tribe, and said what the king had
ordered them, persuaded Amasa to undertake the care of his affairs. So he persuaded that tribe to send
immediately ambassadors to him, to beseech him to return to his own kingdom. The same did all the Israelites,
at the like persuasion of Amasa.
2. When the ambassadors came to him, he came to Jerusalem; and the tribe of Judah was the first that came
to meet the king at the river Jordan. And Shimei, the son of Gera, came with a thousand men, which he brought
with him out of the tribe of Benjamin; and Ziba, the freed-man of Saul, with his sons, fifteen in number, and with
his twenty servants. All these, as well as the tribe of Judah, laid a bridge [of boats] over the river, that the king,
and those that were with him, might with ease pass over it. Now as soon as he was come to Jordan, the tribe
of Judah saluted him. Shimei also came upon the bridge, and took hold of his feet, and prayed him to forgive
him what he had offended, and not to be too bitter against him, nor to think fit to make him the first example of
severity under his new authority; but to consider that he had repented of his failure of duty, and had taken care
to come first of all to him. While he was thus entreating the king, and moving him to compassion, Abishai,
Joab”s brother, said, "And will not this man die for this, that he has cursed that king whom God has appointed
to reign over us?" But David turned himself to him, and said, "Will you never leave off, you [all] sons of Zeruiah?
Do not you, I pray, raise new troubles and seditions among us, now the former are over; for I would not have
you ignorant that I this day begin my reign, and therefore swear to remit to all offenders their punishments, and
not to animadvert on any one that has sinned. Be, therefore," said he, "O Shimei, of good courage, and do not
at all fear being put to death." So he worshipped him, and went on before him.
3. Mephiboshes also, Saul”s grandson, met David, clothed in a sordid garment, and having his hair thick and
neglected; for after David was fled away, he was in such grief that he had not polled his head, nor had he
washed his clothes, as dooming himself to undergo such hardships upon occasion of the change-of the king”s
affairs. Now he had been unjustly calumniated to the king by Ziba, his steward. When he had saluted the king,
and worshipped him, the king began to ask him why he did not go out of Jerusalem with him, and accompany
him during his flight. He replied, that this piece of injustice was owing to Ziba; because, when he was ordered
to get things ready for his going out with him, he took no care of it, but regarded him no more than if he had
been a slave; "and, indeed, had I had my feet sound and strong, I had not deserted you, for I could then have
made use of them in my flight: but this is not all the injury that Ziba has done me, as to my duty to you, my lord
and master, but he has calumniated me besides, and told lies about me of his own invention; but I know your
mind will not admit of such calumnies, but is righteously disposed, and a lover of truth, which it is also the will
of God should prevail. For when you wast in the greatest danger of suffering by my grandfather, and when, on
that account, our whole family might justly have been destroyed, you wast moderate and merciful, and didst
then especially forget all those injuries, when, if you hadst remembered them, you hadst the power of punishing
us for them; but you have judged me to be your friend, and have set me every day at your own table; nor have
I wanted any thing which one of your own kinsmen, of greatest esteem with you, could have expected." When
he had said this, David resolved neither to punish Mephibosheth, nor to condemn Ziba, as having belied his
master; but said to him, that as he had [before] granted all his estate to Ziba, because he did not come along
with him, so he [now] promised to forgive him, and ordered that the one half of his estate should be restored
to him.1 Whereupon Mephiboshes said, "Nay, let Ziba take all; it suffices me that you have recovered your
kingdom."
4. But David desired Barzillai the Gileadite, that great and good man, and one that had made a plentiful
provision for him at Mahanaim, and had conducted him as far as Jordan, to accompany him to Jerusalem, for
he promised to treat him in his old age with all manner of respect - to take care of him, and provide for him. But
Barzillai was so desirous to live at home, that he entreated him to excuse him from attendance on him; and said
that his age was too great to enjoy the pleasures [of a court,] since he was fourscore years old, and was
therefore making provision for his death and burial: so he desired him to gratify him in this request, and dismiss
him; for he had no relish of his meat, or his drink, by reason of his age; and that his ears were too much shut
up to hear the sound of pipes, or the melody of other musical instruments, such as all those that live with kings
delight in. When he entreated for this so earnestly, the king said, "I dismiss thee, but thou shalt grant me thy
son Chimham, and upon him I will bestow all sorts of good things." So Barzillai left his son with him, and
worshipped the king, and wished him a prosperous conclusion of all his affairs according to his own mind, and
then returned home; but David came to Gilgal, having about him half the people [of Israel], and the [whole] tribe
of Judah.
5. Now the principal men of the country came to Gilgal to him with a great multitude, and complained of the tribe
of Judah, that they had come to him in a private manner; whereas they ought all conjointly, and with one and
the same intention, to have given him the meeting. But the rulers of the tribe of Judah desired them not to be
displeased, if they had been prevented by them; for, said they, "We are David's kinsmen, and on that account
we the rather took care of him, and loved him, and. so came first to him;" yet had they not, by their early coming,
received any gifts from him, which might give them who came last any uneasiness. When the rulers of the tribe
of Judah had said this, the rulers of the other tribes were not quiet, but said further, "O brethren, we cannot but
wonder at you when you call the king your kinsman alone, whereas he that hath received from God the power
over all of us in common ought to be esteemed a kinsman to us all; for which reason the whole people have
eleven parts in him, and you but one part2 we are also elder than you; wherefore you have not done justly in
coming to the king in this private and concealed manner."
|
From: http://www.sacred-texts.com/jud/josephus/ant-7.htm accessed January 29, 2014. Josephus Antiquities; Book
VII, Chapter 12.
|
1 By David's disposal of half Mephibosheth's estate to Ziba, one would imagine that he was a good deal dissatisfied, and
doubtful whether Mephibosheth's story were entirely true or not; nor does David now invite him to diet with him, as he did
before, but only forgives him, if he had been at all guilty. Nor is this odd way of mourning that Mephibosheth made use of
here, and 2 Samuel 19:24, wholly free from suspicion by hypocrisy. If Ziba neglected or refused to bring Mephibosheh an
ass of his own, on which he might ride to David, it is half to suppose that so great a man as he was should not be able to
procure some other beast for the same purpose.
2 I clearly prefer Josephus's reading here, when it supposes eleven tribes, including Benjamin, to be on the one side, and
the tribe of Judah alone on the other, since Benjamin, in general, had been still father of the house of Saul, and less firm
to David hitherto, than any of the rest, and so cannot be supposed to be joined with Judah at this time, to make it double,
especially when the following rebellion was headed by a Benjamite. See sect. 6, and 2 Samuel 20:2, 4.
These are not my footnotes, but those, I assume, of the person who posted this on the internet.
|
Edersheim’s commentary on this chapter, with some slight updating and editing.
|
Edersheim Summarizes 2Samuel 19
|
CHAPTER 2
David is informed, and crosses the Jordan — the battle in the forest — death of Absalom — mourning
of David — David’s measures — return to Gilgal — Barzillai and Joab as representative men of their
period
2 SAMUEL 16-20
|
In speechless grief he turned from the two messengers, and from the crowd which, no doubt, was rapidly
gathering in the gateway, and crept up the stairs leading to the chamber over the gate, while those below heard
his piteous groans, and these words, oft repeated, "My son Absalom, my son! My son Absalom! Oh, would that
I had died for thee! Absalom, my son - my son?"
|
That was not a joyous evening at Mahanaim, despite the great victory. The townsmen went about as if there
were public mourning, not gladness. The victorious soldiers stole back into the city as if ashamed to show
themselves - as if after a defeat, not after a brilliant and decisive triumph.
|
It was more than Joab could endure. Roughly forcing himself into the king's presence, he reproached him for
his heartless selfishness, warning him that there were dangers, greater than any he had yet known, which his
recklessness of all but his own feelings would certainly bring upon him. What he said was, indeed, true, but it
was uttered most unfeelingly - especially remembering the part which he himself had taken in the death of
Absalom - and in terms such as no subject, however influential, should have used to his sovereign. No doubt
David felt and resented all this. But, for the present, it was evidently necessary to yield; and the king received
the people in the gate in the usual fashion.
|
The brief period of insurrectionary intoxication over, the reaction soon set in. David wisely awaited it in
Mahanaim. The country recalled the national glory connected with his reign, and realized that, now Absalom
had fallen, there was virtually an interregnum equally unsatisfactory to all parties. It certainly was neither politic
nor right on the part of David under such circumstances to employ the priests in secret negotiations with the
tribe of Judah for his restoration to the throne. Indeed, all David's acts now seem like the outcome of that fatal
moral paralysis into which he had apparently once more lapsed. Such, notably, was the secret appointment of
Amasa as commander-in-chief in the room of Joab, a measure warranted neither by moral nor by military
considerations, and certainly, to say the least, a great political mistake, whatever provocation Joab might have
given. We regard in the same light David's conduct in returning to Jerusalem on the invitation of the tribe of
Judah only (2 Samuel 19:14). Preparations for this were made in true Oriental fashion. The men of Judah went
as far as Gilgal, where they had in readiness a ferry-boat, in which the king and his household might cross the
river. Meantime, those who had cause to dread David's return had also taken their measures. Both Shimei, who
had cursed David on his flight, and Ziba, who had so shamefully deceived him about Mephibosheth, went over
Jordan "to meet the king." [ This is the correct rendering, and not, as in the Authorized Version, 2 Samuel 19:17,
last clause: "They went over Jordan before the king.”] As David was "crossing," [ This is the proper translation
of the Hebrew word, and not, as in our Authorized Version (19:18): "As he was come over Jordan." ] or, rather,
about to embark, Shimei, who had wisely brought with him a thousand men of his own tribe, Benjamin - the
most hostile to David - entreated forgiveness, appealing, as evidence of his repentance, to his own appearance
with a thousand of his clansmen, as the first in Israel to welcome their king.
|
In these circumstances it would have been almost impossible not to pardon Shimei, though David's rebuff to
Abishai, read in the light of the king's dying injunctions to Solomon (1 Kings 2:8, 9), sounds somewhat like a
magniloquent public rebuke of the sons of Zeruiah, or an attempt to turn popular feeling against them. At the
same time, it is evident that Shimei's plea would have lost its force, if David had not entered into separate secret
negotiations with the tribe of Judah.
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Ziba's motives in going to meet David need no comment. There can be little doubt that, well-informed as David
must have been of all that had passed in Jerusalem, he could not but have known that the bearing and feelings
of Mephibosheth had been the reverse of what his hypocritical servant had represented them (comp. 2 Samuel
19:24). All the more unjustifiable was his conduct towards the son of Jonathan. [The Talmud makes the
following significant application: "In the hour when David said to Mephibosheth, Thou and Ziba shall divide the
land, a Bath Kol (voice of God) came forth and said to him: Rehoboam and Jeroboam shall divide the kingdom"
(Shabb. 56 b.). ]
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Both the language of irritation which he used towards him, and the compromise which he attempted (19:29),
show that David felt. though he would not own, himself in the wrong. Indeed, throughout, David's main object
now seemed to be to conciliate favor and to gain adherents - in short, to compass his own ends by his own
means, which were those of the natural, not of the spiritual man; of the Oriental, though under the influence of
religion, rather than of the man after God's own heart. For, at the risk of uttering a truism, we must insist that
there are only two courses possible - either to yield ourselves wholly to the guidance of the Holy Spirit, or else
to follow our natural impulses. These impulses are not such as we may, perhaps, imagine, or suppose them
to have become under the influence of religion. For the natural man always remains what he had been -what
birth, nationality, education, and circumstances had made him. This consideration should keep us from harsh
and, probably, erroneous judgments of others, and may likewise serve for our own warning and instruction.
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Happily, this history also presents a brighter picture. It is that of the grand patriarchal chieftain, Barzillai, who
had supported David in his adversity, and now came, despite the weight of his years, to escort the king over
the Jordan. No reward or acknowledgment did he seek - in fact, the suggestion seemed almost painful. A good
and true man this, happy in his independence, though not too proud to allow his son Chimham to go to court -
all the more that he had nothing to gain by it. May we not legitimately infer, that his conduct was influenced not
merely by loyalty to his earthly sovereign, but by the recognition of the higher spiritual truths, and the hope for
Israel and the world, symbolized by the reign of David. For nearly eighty years Barzillai had watched in distant
Rogelim the varying fortunes of his loved people. He remembered the time when Samuel was "judge;" he
recalled the hope enkindled in the hearts of Israel when, after the brilliant exploit in his own Jabesh-gilead, Saul
was proclaimed king. He had followed the waning glory of that same Saul - for far and wide are tidings carried
in the East, told by watch-fires, and borne from home to home - until hope had almost died out in his soul. Then
came the story of David, and increasingly, as he followed his career, or when some one would repeat one of
those new Psalms - so different from the old war-songs in which Jewish deeds of valor had been recorded -
ascribing all to Jehovah, and making man of no account, it all seemed to mark a new period in the history of
Israel, and Barzillai felt that David was indeed God's Anointed, the symbol of Israel's real mission, and the type
of its accomplishment. And at last, after the shameful defeat of Israel and the sad death of Saul, he had hailed
what had taken place in Hebron. The capture of Jerusalem, the erection of a central sanctuary there, and the
subjection of Israel's enemies round about, would seem to him bright links in the same chain. And though
David's sad fall must have grieved him to the heart, it could never have influenced his views of Absalom's
conduct, nor yet shaken his own allegiance. And now that David's reign, so far as its spiritual bearing was
concerned, was evidently coming to a close - its great results achieved, its spiritual meaning realized - he would
feel that nothing could undo the past, which henceforth formed part of the spiritual inheritance of Israel, or rather
of that of the world at large. And so, in the spirit of Simeon, when he had witnessed the incipient fulfillment of
Israel's hopes, Barzillai was content to "turn back again" to his own city, to die there, and be laid in the grave
of his father and mother, who had lived in times far more troubled than his own, and had seen but "far off" that
of which he had witnessed the happy accomplishment.
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On the other hand, we may, at this stage of our inquiries, be allowed to place by the side of Barzillai another
representative man of that period. If Barzillai was a type of the spiritual, Joab was of the national aspect of
Judaism. He was intensely Jewish, in the tribal meaning of the word, not in its higher, world-wide bearing, only
Judaean in everything that outwardly marked Judaism, though not as regarded its inward and spiritual reality.
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Fearless, daring, ambitious, reckless, jealous, passionate, unscrupulous, but withal most loving of his country
and people, faithful to, and, no doubt, zealous for his religion, so far as it was ancestral and national - Joab
represented the one phase of Judaism, as Barzillai the other. Joab stands before us as a typical Eastern, or
rather as the typical Eastern Judean. Nor is it without deep symbolical meaning, as we trace the higher teaching
of history, that Joab, the typical Eastern Judaean, -may we not say, the type of Israel after the flesh? - should,
in carrying out his own purposes and views, have at last compassed his own destruction.
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David's difficulties did not end with the crossing of Jordan. On the contrary, they seemed rather to commence
anew. He had been received by the tribe of Judah; a thousand Benjamites had come for purposes of their own;
and probably a number of other tribesmen may have joined the king during his progress. [It is thus that we
interpret the expression - "half the people of Israel" - in 2 Samuel 19:40. Of course, it must not be taken literally,
as appears from the whole context] But the tribes, in their corporate capacity, had not been asked to take part
in the matter, and both David and Judah had acted as if they were of no importance. Accordingly, when the
representatives of Israel arrived in Gilgal, there was fierce contention between them and the men of Judah
about this unjustifiable slight - the men of Judah being the more violent, as usual with those who do a wrong.
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It may be helpful to see this chapter as a contiguous whole:
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A Complete Translation of 2Samuel 19
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A Reasonably Literal Translation
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A Reasonably Literal Paraphrase
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King David mourns the death of Absalom and ignores the army that saved him
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The king is [clearly] agitated as he goes up to the roof-chamber over the gate, and he is weeping. While
going up, he said, “My son, Absalom, my son, my son
Absalom! Would that I had died instead of you,
Absalom, my son, my son!”
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The king was clearly agitated as he went up to the
roof-chamber situated over the gate, and he began to
weep when he could not be seen. As he went up, he
kept saying, “Absalom, my son, my son—O that I
might have died in your place, my son Absalom.”
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[It] was made known to Joab, “Listen, the king is
weeping; in fact, he is mourning over Absalom.”
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Then a message was brought Joab: “Listen, the king
is weeping; in fact, he is mourning because of the
death of Absalom.”
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The victory in that day became mourning to all the
people because they [lit., the people] heard in that
day, [the message which] said, “The king is grieving
because of [the death of] his son.” The people went
secretly in that day to go into the city, the people went
secretly like [they are] ashamed [as if] retreating in
war.
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Consequently, the victory that day was turned to
mourning for David’s supporters because they heard
that the king was grieving because of his son’s death.
Those in David’s army went secretly that day into
Mahanaim, as if they were the ones retreating in war.
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The king covered his face and he [lit., the king] cried
out with a loud voice, “My son, Absalom; Absalom, my
son my son.”
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The king covered his face and cried out with a loud
voice, “My son, Absalom; Absalom, my son my son.”
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Joab braces David
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Joab then went in to the house [of] the king and he
said, “You have put to shame today the faces of all
your servants, those who saved your life today and the
lives of your sons and daughters and the lives of your
wives and the lives of your mistresses; for [you] love
those who hate you and you hate those who love you;
for you have made it clear today that your
commanders and enlisted men [lit., servants] [mean]
nothing to you. I know today that if Absalom [were]
alive and all of us were dead, then [that would be] right
in your eyes.
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Joab then went into the house of the king and he said,
“Today, you have shamed and humiliated all of your
servants who saved your life today, as well as the lives
of your sons and daughters, and your wives and
mistresses. Apparently, you love those who hate you
and you hate those who love you. By your self-centered actions today, you have made it obvious that
your commanders and enlisted men mean nothing to
you. In fact, I believe if Absalom were alive today and
the rest of us dead, you would have preferred that.
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Now go and speak to the understanding of your
soldiers, for I swear by Yehowah that if you do not go,
then no man will remain with you this night, and this
evil [is] greater to you than all the evil which has come
upon you from your youth until now.”
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Now, therefore, go and speak to your soldiers—they
will understand your being so conflicted—however, if
you do not speak to them, then I swear by Jehovah
that no man will remain with you this night, and that
the evil of having no support among the people will be
greater than any other evil which has come upon you
from your youth until now.”
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The king speaks to his army
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So the king arose and sat at the gate [to the city] and
all of the people were told [this, with an announcement
that] said, “Observe, the king is sitting at the gate.” So
the people came before the king.
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So the king arose and sat at the gate to the city, and
there was an announcement that went out to all the
people, saying, “Be aware, the king now sits at the
gate.” Therefore, all of the people came before King
David.
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The people in northern Israel discuss King David
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At the same time [lit., and], Israel fled, each man to his
tent.
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Simultaneously, Israel fled, each man to his own tent.
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All of the people in every tribe of Israel were
quarreling, saying, “The king has delivered us from the
hand of our enemies and he has saved us from the
hand of Philistines.”
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All of the people throughout Israel were at odds with
one another, saying, variously, “In the past, it is the
king who has delivered us from the hands of our
enemies and from the Philistines.”
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“But now he has fled out of the land away from
Absalom.”
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“Yes, but now he has fled out of this land, to get away
from Absalom.”
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“Furthermore, Absalom, whom we anointed over us,
has died in battle; therefore, why do you [all] say
nothing to return the king?”
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“Well, Absalom, whom we anointed king over us, is
now dead; so why is nothing being done to bring the
king back?”
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David sends a message to those in Judah
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King David sent [a message] to the priests, Zadok and
Abiathar, which read [lit., to say], “Speak to the elders
of Judah, [and] say, ‘Why are you the last to bring
back the king to his house when the word of all Israel
has come to the king [and] to his house? You [are] my
brothers; you [are] my flesh and bone. Therefore, why
are you the last to bring back the king?’
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While this was going on, King David sent a message
to the priests, Zadok and Abiathar, which read: “Speak
to the elders of Judah and say, ‘Why are you the last
to bring the king back to his house, when the word has
already gone out to all Israel, and to the king and to
his house? You are my brothers; you are my flesh
and blood. Therefore, why are you the last to bring
back the king?’
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To Amasa, you will say, ‘Are you not my flesh and
bone? Here, Elohim will do to me and there He will
add, if you are not a commander of [my] army before
me, henceforth, under [possibly, instead of] Joab.’ ”
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To Amasa, you will say, ‘Are you not my flesh and
blood? God will do evil to me here, and add to that
there, if you are not a commander of my military, from
hereon in, under Joab.’ ”
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[By this,] David [lit., he] reached out to [or, turns,
seduces] the heart of every man of Judah as [if] one
man. Consequently, they sent [this message] to the
king: “Return [to Judah], [both] you and your military
men.”
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By this message, David was able to sway the hearts of
the men of Judah, as if one man. Consequently, they
sent this message to him: “Please return to Judah with
your army.”
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Therefore, the king [began to] return and he came as
far as the Jordan [River]. [The elders and other men
of] Judah came to Gilgal to go to meet the king [and]
to bring the king over the Jordan.
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Therefore, the king began to return and he came as
far as the Jordan River. The elders and other men of
Judah went to Gilgal in order to meet the king and to
bring him across the Jordan.
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Shimei apologizes to David
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Shimei ben Gera, the Benjamite who [is] from Bahurim
hustled and he came down with the men of Judah to
meet King David (and 1000 men from Benjamin are
with him).
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Shimei ben Gera, the Benjamite from Behurim hustled
on down from Benjamin with a thousand men to join
with the men of Judah to meet King David.
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Also, Ziba, the [former] servant of the house of Saul
(with his 15 sons and 20 servants) had come to the
Jordan [River] before the king.
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Ziba, the former servant in Saul’s house, and his 15
sons and 20 servants, also came to the Jordan River
before the king arrived.
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The ferry to bring the house of the king crossed over
and [was made available] to do [what is] right in his
eyes.
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A ferry was placed at the king’s disposal, to bring him
and his family across the Jordan River.
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Then Shimei ben Gera fell down before the king when
he crossed over the Jordan. He said to the king, “Do
not impute iniquity [or, an offense] to me, my adonai
and [please] do not remember what your servant did
on the day which my adonai the king went out from
Jerusalem; [and please do not] think about this [lit., let
the king set (it) on his heart]; for your servant knows
that I [even I] sinned [against you]. Behold, I have
come today—first of all the house of Joseph—to come
to meet my adonai the king.”
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Shimei, the son of Gera, was there to meet him as he
was about to cross the Jordan, falling down before the
king in reverence to him. He said, “Do not impute
iniquity to me, my lord and please do not remember
the things which your servant said and did when you
were leaving Jerusalem. Please do not dwell on these
things. I know what I did was very wrong. I have
come to you this day, the first from all the house of
Joseph, to meet my lord, the king.”
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Abishai ben Zeruiah answered and said, “Will Shimei
not be executed, based upon this—that he cursed the
anointed one of Yehowah?”
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Abishai, the son of David’s sister Zeruiah, answered
him and said, “Should Shimei not be executed for
cursing the anointed one of Jehovah?”
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But David said, “What [are] you [both] to me, [you]
sons of Zeruiah; for you have, today, become my
adversary. [Will any] man be executed today in
Israel? Is it not obvious that I know today I [am] king
over [all] Israel.” Then the king told Shimei, “You will
not die [today].” And the king swore [this] to him.
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David said, “What is it with you two, sons of Zeruiah,
to become my adversaries. No one is getting
executed today. I am fully aware that I am king of
Israel and could execute anyone I want to execute.”
Then the king told Shimei, “You will not be executed.”
And the king swore this to the man.
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Mephibosheth and the king speak in Jerusalem
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Mephibosheth ben Saul came down to meet the king.
He had not taken care of [lit., done] his feet or trimmed
[lit., done] his mustache or washed his clothes from
the day the king departed to the day which he came
back in peace.
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Mephibosheth, the son of Saul, came down to meet
the king. To show his solidarity with David, he had not
tended to his feet, trimmed his mustache or washed
his clothes, starting on the day that the king left until
the day that the king returned.
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It was when he came to Jerusalem to meet the king
that the king asked him, “Why didn’t you go with me,
Mephibosheth?”
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When Mephibosheth went to Jerusalem to meet the
king, the king asked him, “Why didn’t you go with me
in the first place, Mephibosheth?”
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He answered, “My adonai the king, my [own] servant
deceived me, for your servant said to him, ‘Saddle for
me an ass [the Hebrew reads, ...your servant said, ‘I
will saddle for myself the ass...] that I may ride her that
I may go with the king.’ (For your servant is lame)
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He answered, “My lord the king, I was deceived by my
own servant, for your servant said to him, ‘Saddle the
ass for me that I may ride it and go with the king;’ (for
your servant is lame)
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He slandered your servant to my adonai the king,
whereas [lit., and] my adonai the king [is] like an angel
from Elohim. Therefore, do [what] is right in your
estimation, for was not the house of my father indeed
men of death to my adonai the king? But you placed
your servant among the people [lit., eaters] at your
table. So why is there a right to me to cry again to the
king?”
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Ziba slandered me to my lord the king, whereas you,
my lord, have been like an angel from God.
Therefore, do what you believe to be right. Wasn’t the
house of my father considered for death as rivals of
my lord? Yet you placed me among the people at
your dinner table. Therefore, I have no right to beg
from you any additional benefits.”
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The King said to him, “Why do you continue speaking
of your affairs? I have decided [that] you and Ziba will
divide up the land.”
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The king then said to him, “Why do you continue to
speak of your affairs? I have decided that you and
Ziba ought to divide up the land where you live.”
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Mephibosheth said to the king, “Moreover, he may
take it all when my adonai the king has come to his
home in peace.”
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Mephibosheth said to the king, “As far as I’m
concerned, he may take all of the land, since my lord
the king has come back to his home in peace.”
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Barzillai speaks to the king of age and time
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Barzillai the Gileadite had come down from Rogelim,
and he went across the Jordan with the king to escort
him through the Jordan. Barzillai was very old—80
years old—and [it was] he [who] had sustained the
king during his stay at Mahanaim, for he was a man
[of] great wealth.
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Barzillai the Gileadite came down from Rogelim and
escorted King David across the Jordan. Barzillai was
a very old man—he was 80 years old—and it was he
who sustained King David during his stay at
Mahanaim, for he was a man of great wealth.
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The king said to Barzillai, “Come over with me and I
will provide for you with me in Jerusalem.”
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The king said to Barzillai, “Come over with me into
Jerusalem, and I will provide employment for you
there.”
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Barzillai answered the king, “How many years of living
[remain for] me that I should go up with the king [to]
Jerusalem? I am 80 years old today. Do I distinguish
between good and evil [or, the right or wrong (decision
to make right now) or, good and bad (according to the
senses and not according to morality)]? Oh that your
servant could taste what I eat and what I drink. Oh
that I could hear again the sound of a male choir and
female singers. Why should your servant be another
burden to my adonai the king?
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However, Barzillai answered the king, “Just how many
years are left in my life that I should go up with the
king to Jerusalem? Listen, I am 80 years old today.
Am I still able to distinguish between good and bad?
I wish that I could still taste that which I eat and drink.
I wish that I could listen and enjoy music, but I cannot
even distinguish men from women singing. Why
should I simply be another burden to my lord the king?
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Your servant will pass over the Jordan a little ways
with the king. Why should the king recompense me
with this reward? Please allow your servant to return
that I may die in my [own] city near the graves of my
mother and father. [However], observe your servant,
Chimham. He will go over with my adonai the king
and you will do for him that which [is] good in your
eyes.”
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Your servant will cross over the Jordan River partway
with the king. There is no reason why the king should
give me any sort of a reward for doing my patriotic
duty. Please allow your servant to return that I might
die in my own home, and be buried in a grave near my
parents. However, take a look at this man, Chimahm,
who will go in my place. Let him accompany you to
Jerusalem and do for him whatever you believe is right
for his capabilities.”
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The king answered, “[Then] Chimham will go over with
me, and I will do for him [what is] good in your opinion.
Furthermore, all that you approve by me I will do for
you.”
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The king answered, “Then Chimham will go over the
Jordan with me, and I will do on his behalf what you
determined to be good. Furthermore, whatever you
approve, I will do on your behalf.”
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The people crossed over the Jordan and the king
crossed over [as well]. The king kissed Barzillai and
blessed him, and then he returned to his place.
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The people crossed over the Jordan along with the
king. The king shook Barzillai’s hand and blessed
him, and then each man returned to his own place.
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Then the king passed through Gilgal, and Chimham
passed through with him, along with all the people of
Judah. They brought the king as well as half the
people of Israel.
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The king passed through Gilgal with Chimham and the
people of Judah. They brought the king into
Jerusalem and led half of Israel with him.
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Interestingly enough [lit., behold], every man of Israel
who came to the king said to the king, “How come our
brothers, the men of Judah, have stolen [or, deceived]
you?”
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Every man of Israel who spoke directly to the king
asked, “Why did our brothers, the men of Judah,
deceive you?”
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They brought the king and his household and all the
men with David [across] the Jordan.
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They brought and king and his household and his
military across the Jordan.
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Every man of Judah answered each man of Israel,
“Because the king is near to us. And why has this
matter angered you? Did we not [all] eat at the king’s
expense [lit., from the king]? If only he offered us a
gift.”
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The men of Judah replied to the men of Israel, “More
of us were able to gather because the king is nearer to
where we live. Why does this thing anger you in the
first place? Did we not all eat at the king’s expense?
Oh that he exalted all of us.”
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The men of Israel answered the men of Judah, saying,
“We have ten shares in the king.” “Furthermore, we
are with David more than you.” “Why do you despise
us?” “Was not my word first to bring back my king?”
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The men of Israel answered the men of Judah, saying,
“We have ten shares in the king, because we are ten
tribes; so David is more our king than yours.” “Why do
you treat us with such contempt?” “Did we not first call
to bring the king back?”
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But the words of the men of Judah were more
stubborn and severe than the words of the men of
Israel.
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But the men of Judah were more stubborn and severe
than the men of Israel.
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The following Psalms would be appropriately studied at this time: Psalm 33 (according to R. B. Thieme, Jr.). Also
Psalm 38 and possibly 86.
R. B. Thieme, Jr. covered this chapter in lessons #631_0482 through 631_0486 of his 1972 David series. Bob
stopped with v. 8 of this chapter and never returned to 2Samuel. To complete the series, Bob taught Psalm 33
and the first part of Prov. 8.
Word Cloud from a Reasonably Literal Paraphrase of 2Samuel 19
Word Cloud from Exegesis of 2Samuel 19
These two graphics should be very similar; this means that the exegesis of 2Samuel 19 has stayed on topic and
has covered the information found in this chapter of the Word of God. About the only word which is more
prominent in the second word cloud is David; throughout much of this time that King David is in exile, he is called
the king, particularly in this chapter (more than I realized, in fact, until seeing the word cloud).
