THE SECOND BOOK
OF
THE PROPHET
Shmu'el
THE SECOND BOOK |
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CHAPTER 11. Now what took place after Sha'ul's death, when David had returned from conquering the Amaleqites, was that David had stayed in Tziqlag for two days,Josephus says David arrived back at Tziqlag on the same day Sha'ul died. The city had been burned by the Amaleqites, but would have still been habitable since most buildings were chiefly of stone.2. when, on the third day, a man arrived from the camp--from with Sha'ul--with his garments torn and earth on his head. What he did when he came to David was that he fell to the ground and bowed in homage. Was he a mercenary soldier for Sha'ul or a prison of war? Another possibility is suggested below. The particular term used for "garments" here is from a root word meaning "treachery" or "deceit"--more of a "cloak", and this may suggest that he was not completely truthful in what he came to say or sincere in his appearance of mourning.3. Then David said to him, "Where do you come from?" And he told him, "I was delivered from the camp of Israel!" 4. So David said to him, "How did thing[s] go? Please tell me!" So he said that the people had fled and many of the people had even fallen and died, and that Sha'ul and his son Y'honathan had died as well. 5. But David said to the young [man] who was reporting to him, "How did you find out that Sha'ul and his son Y'honathan had died?" 6. So the young [man] who was reporting to him said, "As I happened by chance upon Mount Gilboa, there was Sha'ul supporting himself on his spear, and lo and behold, the chariots and masters of warhorses were ready to overtake him! Happened by chance: This phraseology alone would tip David off that something was wrong with his outlook. Deut. 25:18 says Amaleq "happened" upon Israel and attacked the stragglers at the rear, and from this the Rabbis have deduced that the Amaleqites considered everything to be random and chaotic, with no meaning to their experiences --already a slap in the face of YHWH's sovereignty. But since philosophy at that time was never separated from religion, they had to be worshipping chance and coincidence--and that viewpoint comes out clearly in this verse.7. "When he turned and looked behind him, he saw me and called to me, and I said, 'Here I am!' 8. "And he said to me, 'Who are you?' So I said, 'I am an Amaleqite!' Sha'ul may have wanted to make sure he was not from a nation that raped those they were going to kill, as he knew the Filistines would.9. "And he said to me, 'Please stand over me and kill me, because agony has seized me while all of my life is still in me!' Agony has seized me: or, possibly, my woven-mail coat has become caught (keeping him from piercing himself with the sword or spear; see note on v. 10). I.e., he could not get his "blade-proof vest" off in order to reach his vital organs. All of my life: i.e., though seriously injured, possibly with multiple arrowheads lodged in his body, he had not lost enough blood to be able to die quickly.10. "So I stood over him and killed him, because I knew that he could not survive after his downfall. Then I took the crown [of consecration] that was on his head and the bracelet that was on his arm, and have brought them here to my master!" Josephus' account makes it sound like he was actually telling the truth, reconciling this with 1 Shmu'el 31:4 by saying that try as he might, Sha'ul could not get the sword to go through his own body, so he called this Amaleqite over to finish the job for him. The interpretation suggested in the note on verse 9 might lend some credence to this, but it is Josephus' word against that of the scribe who wrote 1 Shmu'el, and the latter would have been much closer to eyewitnesses. It seems the Amaleqite is looking for a reward, for why else would he be interested in seeing David enthroned, when David had been killing his people? This man might have simply been an opportunist waiting to plunder the slain, like the "carpet-baggers" during the American Civil War, as we know the Filistines did not come back to do so until the next day. (1 Shmu'el 31:8) He might even have robbed his tent, since he came from the "camp" (v. 2) and Sha'ul might not have taken a crown into battle. On the other hand, it may have been more to ingratiate his whole nation with David than simply for personal gain, knowing David's band is the only undefeated army in the Land. That he even knew where to find David shows how widely known it was that David would be the next king. Seeing the items he brought was, in any case, enough evidence for David that Sha'ul was indeed dead (cf. v. 5), because he was very familiar with that crown and bracelet, having seen them often. The crown was probably not an elaborate one like European kings of more recent centuries, but by definition of the Hebrew word, something that clearly distinguished him or set him apart. Ancient kings were recognized more by what was on their wrists than what was on their head, as evidenced by the fact that the Assyrian king Sennakheriv's sons, who violently overthrew him, chipped the bracelets off all depictions of him in stone. If this Amaleqite in fact killed Sha'ul, then that which he was meant to destroy is what came back to take his life.11. But David took hold of his garments and tore them, and [so did] all the men who were with him, 12. and they began to lament and weep, and they abstained from food until the evening on account of Sha'ul and his son Y'honathan and over the people of YHWH and the house of Israel, since they had fallen by the sword. They used all the common expressions of mourning except putting ashes or dirt on their heads--tearing their garments, loud lamentation, and fasting. The practice of fasting only until evening (because that is when the new day begins) has survived to this day among the Arabs as well, and memorial fasts commonly practiced among the Jews that are not specifically commanded in the Torah are carried out only during daylight hours. 13. Then David said to the young [man] who had reported to him, "Where are you from?" So he said, "I myself am the son of a man living [here] temporarily--an Amaleqite." He had already told David indirectly that he was an Amaleqite. David might have forgotten due to the whole day of mourning that had elapsed, or he may have wanted further clarification. With the recent attack from the Amaleqites on his own city, this could not have disposed David to be very patient with him. Living here temporarily: a visitor or sojourner who was given rights but not inherited property, but was expected to abide by the laws of Israel. (Ex. 22:21; 23:9; Lev. 17:8; 19:10, 33-34)14. And David said to him, "How [is it that] you were not afraid to stretch out your hand to slay YHWH's anointed?" David himself, who had killed tens of thousands, still knew this hesitancy well; this man proved to David that he had not learned to be a true Israelite, though his description of his father indicates that he might have been trying to learn the ways of YHWH from Israel. He clearly had at least not taught his son well enough, because David thought he should have known better. (Ex. 12:49; 20:10; Num. 15:16, 29; Lev. 17:10; 18:26, et al)15.And David called to one of the young men and said, "Come here and pounce on him!" And he struck him so that he died. He certainly did not expect this response from David, for he did not know him very well at all. He may have been appealing to David's knowledge of the command not to mistreat a foreigner in the Land. This may be why David got someone else to kill him. Even on his deathbed David would ask his son to kill men he had promised that he himself would not kill!16. And David said to him, "Your blood is on your own head, because your own mouth has testified against you, saying, 'I myself have killed the anointed of YHWH!'" He had voiced his own accusation. But since he was an Amaleqite, he was already under YHWH's death sentence. (Ex. 17:16) 17. Then David started chanting this dirge over Sha'ul and over Y'honathan his son, 18. and he told [them] to teach the sons of Yehudah "The Bow"--look, it is written on the scroll of Yashar: This whole verse may be a parenthetical introduction before the actual lyrics of the dirge begin. "The Bow" may be the name of the song that follows, which the historian Josephus said had survived (apparently including the melody) to his own day (a generation after Yahshua). It indeed emphasizes that Y'honathan was more adept at the bow than the sword. (v. 22) "Book of Yashar"(also alluded to in Y'hoshua 10:13) could, in this case, simply mean "the accurate record". (Yashar means "upright" or "straight".) But though spurious modern "Books of Yashar" have appeared, one older version first published in English in 1840 appends this to the account of Yaaqov's blessings of his sons on his deathbed: "And Yaaqov said to Yehudah, 'I know, my son, that you are a mighty one for your brothers. Reign over them, and your sons will reign over their sons forever. Only teach your sons the bow and all the weapons of war, in order that they may fight the battles of their brother who will rule over his enemies." (Yashar 56:8-9) Though this book has some flamboyant embellishments to the Biblical accounts, it is no worse in this respect than many other midrashim or even some of the Aramaic targums, so it is possible that this is what David is alluding to in order to remind Israel that Yehudah (his own tribe) is meant to reign. In any case, now that Sha'ul was dead and the ten generations have passed since his ancestor Paretz had been born in a manner illegitimate according to Torah (Deut. 23:2), the promised preeminence of Yehudah (Gen. 49:8-10) could now take effect.19. "The glory of Israel is mortally wounded on your high ridges! How the heroic champions have fallen! The glory of Israel: The king represented his entire people through his display of wealth. High ridges: often used in a specialized sense for pagan worship sites, but this does not seem to apply here.20. "Don't report it in Gath; don't gladden the streets of Ashqelon with the news, lest the daughters of the Filistines should be joyful, lest the daughters of uncircumcised [men] should gloat! These were two of the primary Filistine cities. We saw an example of this among the modern people who adopted the name "Filistine" (the "Palestinians", who pronounce their self-chosen name in exactly the same way), who celebrated in the streets after the 9/11/01 destruction of the World Trade Center. Though it was certain that word had reached them already, David may have been threatening to attack them in an especially harsh manner if they bragged about this victory.21. "O mountains of Gilboa, [may there be] no dew and no rain upon you, nor fields [cultivated for] contributions, because there the shield of the heroes was cast off with aversion--the shield of Sha'ul, without being anointed with oil! 22. "Y'honathan's bow did not turn back from the blood of the pierced, from the fat of the mightiest, nor did Sha'ul's sword return empty. I.e., every time they withdrew their weapons, there was fresh blood on them. Sha'ul was first and foremost a warrior, and he fought much better than he ruled. They had apparently still managed to kill many Filistines even in this last battle. This is a soldier's way of honoring other soldiers.23. "Sha'ul and Y'honathan, those beloved and delightful in their lifetimes, were not parted in their death. They were swifter than eagles, mightier than lions! Not parted: i.e., not separated; they died together. Despite all the hardship he had caused David, Sha'ul was still greatly respected in his opinion; how much more Y'honathan, who had been his best friend? Not parted: Since Y'honathan had no way of mourning for his father, David may have been heaping even more honor on Sha'ul as the vicarious eulogy of a son for Y'honathan's sake. This was not a time to emphasize his weaker points, and the same men who wanted to kill Sha'ul were mourning along with David. We saw this briefly after the events of 9/11/01, when people in New York stopped mugging one another and turned their hatred instead toward the common enemy of militant Islam. The honor lavished on a king at his funeral should not be stained by a reminder that he sometimes had feet of clay. He represented the honor of everyone there, and as a people their loss was collective, and it did not matter whether it personally benefited David or not.24. "O daughters of Israel, weep over Sha'ul, the one who clothed you doubly with finery, who made ornaments of gold to ascend your apparel! Doubly: or, in scarlet (only the vowels are different). Even if Sha'ul had taken sons and daughters as his palace servants, the gains he made for the nation had benefited them all. Who was there to do such things for them now?25. "How the heroic champions have fallen in the midst of the battle! Y'honathan has been mortally wounded on your high ridges! 26. "I am in distress over you, my brother Y'honathan! You were very pleasant to me; your friendship was beyond my understanding--[more amazing] than the love of women! Y'honathan acted more as a brother to David than any of his biological brothers had. Amazing: or, distinctive, extraordinary, surpassing. David was very popular with the women, and they could have seemed like " a dime a dozen" in comparison to such an enduring friendship. But his point seems to be that the attraction between a particular man and a particular woman is often so illogical that myths like that of Cupid's bow have grown up to try to explain it. How much more puzzling it must have been to David how such a strong bond could develop between himself and the son of the man who had been trying to kill him, especially when it endangered Y'honathan as well.27. "How the heroic champions have fallen, and [how] the weapons of war have been lost!"
David knew that it was now time to take the throne, but he wanted to do things in YHWH's order. Hevron was not only a city of refuge (Y'hoshua 21:13); it belonged to David's ancestor Kalev by YHWH's command. (Y'hosh. 14:14) It is only about 16 miles (25 km.) from Tziqlag, but is at the top of the mountain ridge. In fact, it has the highest elevation of any city in Israel.2. So David went up there, and so did his two wives, Akhinoam the Yizreelitess and Avigayil the wife of Naval the Karmelite. 3. And David brought up his men who were with him--[each] man with his household--and they lived in the suburbs of Hevron. Suburbs: literally, cities--apparently other cities within the vicinity that in some way were dependent on Hevron, their metropolis. They were probably mainly made up of clans of shepherds.4. And the men of Yehudah came and anointed David as king over the House of Yehudah there. Then they reported to David, "[The] men of Yaveysh-Gil'ad [are the ones] who buried Sha'ul." This is the first king Yehudah has anointed. Unlike Israel, they waited for the right one, since, after all, Yaaqov's prophecy said the scepter belonged to this tribe. (Gen. 49:10) The fact that Shmu'el had anointed David king might not have been widely known, since it was a very private affair (1 Shm. 16:13), but everyone knew he would be the next king because he was now indisputably the nation's greatest warrior. Besides, he had honored the elders of Yehudah the whole time he was in exile (1 Shm. 30:26), so they would now reciprocate.5. So David sent messengers to the people of Yaveysh-Gil'ad and said to them, "You are blessed unto YHWH that you have done this kindness with your master--with Sha'ul--and buried him. 6. "So now, may YHWH deal with you [in] kindness and faithfulness, and I will also deal you this benefit, as you have done this thing. 7. "And now, let your hands grow resolute, and be sons of valor, because your master Sha'ul is dead, and the House of Yehudah has also anointed me as king over them." David realizes it will be a difficult choice to make, since their loyalty had been to this king who was the relative of many in their city (Judges 21:12-14), but he also sees that they know how to honor a king, and wants them to transfer that loyalty to himself. He is not out for vengeance against Sha'ul, but wants Israel united again. So he makes a bid to be king of both kingdoms. If they accept, YHWH's kindness to them will come through David's hands. 8. But Avner the son of Ner, captain of the army that [had] belonged to Sha'ul, took Ish-Bosheth, the son of Sha'ul, and had him cross over [to] Makhanayim. Ish-Bosheth means "man of shame". In 1 Chron. 8:33 he is called Ish-Ba'al, so the scribe here substitutes "shame" for the name of a pagan deity. He also was apparently not in the battle with his father and three brothers, which may indicate that he was either lame or a poor warrior--a cause for loss of honor at that time as well. Makhanayim is where Yaaqov saw a vision of the two camps, and here it is highlighted that Israel is still divided. It is also only eight miles (13 km.) east of Yaveysh-Gil'ad. He is immediately challenging Yaveysh-Gil'ad to see whether they will dare to accept David's overtures toward them instead of letting Sha'ul's house have a dynasty. Thus Yaveysh-Gil'ad was the site of the first crisis in Sha'ul's reign (1 Shmu'el 11) and the first in David's as well.9. And he made him king to Gil'ad, to the Ashurites, and to Yizre'el, as well as over Efrayim, over Binyamin, and over all of Israel. No priest seems to have been involved; he was king only by the will of man. YHWH gave him no endorsement. It is clear that Avner is the real mastermind here, but, being Sha'ul's uncle, he is probably too old to expect anyone to make him king, though he is now probably the most respected man in his tribe. So he takes a puppet ruler who is in his prime and can be construed to have a claim to Sha'ul's throne, though we have never heard of him until this point. Avner (whose name means "father of light") is a picture of the second apocalyptic beast--a false prophet--who induces people to worship the image of the first beast. (Rev. 13) He is an example of the "light that is darkness". (Mat. 6:23) Ashurites: a tribe that inhabited the Yizre'el Valley.10. Ish-Bosheth the son of Sha'ul was forty years old when he began to reign over the House of Israel, and he reigned two years. However, the House of Yehudah was behind David. David could have easily killed Ish-Bosheth, but he had promised Sha'ul that he would spare his seed when he became king. (1 Shmu'el 24:20) Ish-Bosheth therefore, temporarily, became the second king of Israel, but not of Yehudah.11. And it turned out that the number of days that David was king in Hevron over the House of Yehudah was seven years and six months. 12. And Avner the son of Ner and the servants of Ish-Bosheth the son of Sha'ul went out from Makhanayim to Giv'on. Giv'on is in the tribal land of Binyamin, very close to Sha'ul's capital city of Giv'ah, and not far from Yerushalayim.13. And Yo'av the son of Tz'ruyah went out with David's servants, and they [all] met together around the Giv'on Pond and sat down--these on this [side] of the pond and those on that [side] of the pond. The rival of the "father of light" is Yo'av, whose name means "YHWH is Father". This is the great rivalry that is shaping up for the end battle again--generic light vs. YHWH in particular. Together: literally, [as] His united ones. All of Israel was represented here, and they could have been one nation again if they had all submitted to YHWH's choice of king. The rivalry was not a northern vs. southern kingdom affair in particular, but a case of rebellion by the tribe of Binyamin.14. But Avner said to Yo'av, "Please let the lads get up and compete in front of us." So Yo'av said, "Let them get up." Compete: or simply, play. It may have started out as a contest--a spectator sport--and gotten out of hand, as the men essentially became dueling gladiators--not a common Hebrew practice. This representative form of war in which only the heroes fight foreshadows later Greek practice.15. So they got up and went across by number--twelve for Binyamin and for Ish-bosheth the son of Sha'ul, and twelve from the servants of David. 16. Then each grasped his counterpart by the head, and [thrust] his sword into his counterpart's side, so that they fell together, and the name given to that place was "The Sword-Edges that are in Giv'on." Sword-edges: alt., parcel of rocks, the Smoothness of Boulders. They thought they could end the argument quickly as Golyath had tried to do, but neither side was stronger at this point. It ended in a deadlock, so there was no clear advantage, so the battle continued. They used the same fighting techniques because they had previously been fighting the same enemies. They were supposed to be one army, but because Israel's side would not concede, the best fighters on both sides had to die.17. And the battle grew very fierce on that day, and Avner was being struck down, along with the men of Israel, before David's servants. 18. And three sons of Tz'ruyah were there: Yo'av, Avishai, and 'Asah'El. Now 'Asah'El was as light on his feet as one of the gazelles of the field. Tz'ruyah was David's sister. (1 Chron. 2:15-16) Yo'av means "YHWH is Father". Avishai means "My ancestor is Yishai" (Jesse). 'Asah'El means "Elohim has accomplished it."19. So 'Asah'el chased hard after Avner, and did not turn to go to the right or to the left from following Avner. If Avner could stay ahead of Yehudah's fastest runner for this long at his age, he may have been mounted on an animal.20. And Avner turned [to look] behind him, and he said, "Is that you, 'Asah'El?" And he said, "I myself!" They had probably fought side by side in many past battles.21. So Avner said to him, "Incline yourself to your right or to your left, and seize one of the young [men] for yourself, and seize whatever you can salvage from him. But 'Asah'El was not willing to turn aside from [going] after him. It appears that 'Asah'El was not trying to kill Avner, but only to dishonor him through a form of teasing. At first Avner may have put up with him for his uncle David's sake, but after such losses, he was hardly amused when he kept up the chase. Seize one of the young men: He will telling him to get back into the battle. His attitude is that some privates are expendable for the sake of the generals--a common attitude in war today, but Yehudah's modern army in the Land is making a tikkun (reparation) for this attitude, for its generals are the first to go out into battle, leading the troops rather than sitting in a safe bunker and letting others go out to die.22. So yet again Avner said to 'Asah'El, "Turn yourself aside from [coming] after me! Why should I strike you down to the ground? Then how could I hold my [head] up to face your brother Yo'av?" Avner knew that when the confrontation came, he could easily beat 'Asah'El in a duel, but he at least had great respect for his military prowess, even if they were now on opposite sides of the battle, and he hated to let such talent go to waste. In David's absence, he would have to answer to Yo'av. In a battle situation, Yo'av would not have the right to avenge his brother's blood, but he knows the battle will escalate if he kills 'Asah'El. But 'Asah'El is not of Avner's rank, and he should not be chasing him as if he were a dog. Avner's honor is at stake. 'Asah'El was out of order, so Avner had to put him in his place.23. But he kept refusing to turn aside, so Avner hit him with the back end of the spear in the abdomen and it came out the back of him, and he fell down there and died on the spot, and it turned out that any who came to the place where 'Asah'El fell down and died would stop there. Abdomen: related to the word "five"; possibly the fifth rib. Stop: They would spend the equivalent of a "moment of silence" there in honor of the memory of this heroic runner who was a nephew of King David. Josephus says this was while his body was still there, and thus they left off pursuing the enemy. But it sounds as if the practice might have endured for some time after that as well.24. Then Yo'av and Avishai chased after Avner, but the sun went [down] when they had come as far as the Hill of Ammah, which is on the face of where the Giv'on Wilderness road breaks forth. Ammah means "a cubit". On the face of where…: or, in front of Giyakh [on the] road [to] the wilderness of Giv'on.25. Then the sons of Binyamin assembled themselves after Avner and became as one band [of troops], and they and stood on the top of a certain hill. A certain hill: literally, one hill.26. But Avner called to Yo'av and said, "Must the sword continue devouring perpetually? Don't you realize it will be bitter at the end? How long will you not tell the people to turn back from [going] after their brothers?" 27. And Yo'av said, "[As surely as] Elohim lives, if you had not spoken, then [not until] the morning would each of the people have been taken up from following his brother! I.e., they would have fought all night until the enemy had been wiped out and only stopped then.28. So Yo'av gave a blast on the shofar, and all the people stopped, and no longer chased after Israel, and did not start fighting again. 29. But Avner and his men walked through the Aravah that whole night, then crossed the Yarden and walked all [the way] through the ravine and came to Makhanayim. This was not a true surrender after all, but only a cease-fire, giving Avner occasion to go back and regroup hs forces. Through the ravine: a cleft--and there is such a split in the plateau that runs all the way from the Yarden River to Makhanayim; alternately, walked the dividing (possibly an idiom for half of the day).30. When Yo'av returned from [going] after Avner, he collected all the people [together], and nineteen men of David's servants were missing, in addition to 'Asah'El. Is this a prophecy that there would be nineteen centuries with no Davidic ruler on the throne of Yehudah, as well as one heroic relative of the King (Ya'aqov the Just, a.k.a. James) killed by his brothers?31. But David's servants had struck down 360 men from Binyamin and among the men of Avner, [and] they died. The sudden surge in killings that gave David the advantage was probably sparked by anger at 'Asah'El's death.32. And they took 'Asah'El up and buried him in the tomb of his father, which is in Beyth-Lakhem. Then they walked all night, and it was becoming light for them [when they arrived] at Hevron. His father's name is never given, only his mother's, since she came from the immediate family of the king, though this may be referring to Yishai. Josephus says his father's name was Suri (Greek for Tzuri?), but his source for this information is unknown. There is also a figurative sense in which the light was becoming brighter for them, for now David was reigning at Hevron. But the break in the fighting that allowed his burial was short-lived.
After the cease-fire of chapter 2, skirmishes continued to break out.2. Sons were also being born to David in Hevron: His first was Amnon, born to Akhinoam the Yizre'elitess, Amnon means "the most faithful".3. and his second was Khil'av, [born] to Avigayil the wife of Naval the Karmelite, and the third, Avshalom the son of Maakhah the daughter of Thalmai the king of G'shur, Khil'av means "like his father" or "restrainer of the father". Avshalom means "father of peace". Maakhah means "oppression". Thalmai means "furrowed". Daughter of the king: Thus Avshalom was not full-blooded Israelite, which may explain some of his later actions, especially if his mother did not fully embrace Israel's ways. This was probably a political marriage to seal a treaty, as would be the common practice of his son Shlomo (hence the reference to peace in both of their names). But for both, these marriages had unwelcome results--probably YHWH's way of hinting that it was not the best idea. He had told kings not to have too many wives, lest their hearts be turned away. (Deut. 17:17) He was beginning to let politics outweight the Torah. G'shur was a region just east of the Kinnereth (Sea of Galilee) on the western Golan Heights, mainly around Gamla, but at times reaching as far south as the Yarmuq River, which today forms part of the border between Israel and Jordan. There was even a region just north of it named Maakhah. It is not clear whether it was named after the woman or if she was named for it.4. and the fourth was Adoniyah the son of Khaggith, and the fifth, Sh'fatyah the son of Avital, Adoniyah means "YHWH is my master". Khaggith means "festive". Sh'fatyah means "YHWH has judged [and vindicated]"--probably a celebration of His indeed having judged between Sha'ul and David, as he had asked (1 Shmu'el 24:12), and finding David more worthy to rule.5. and the sixth was Yithream, [born] to Eglah, David's wife; these were born to David in Hevron. So by this time he had at least six wives and/or concubines. Eglah ("cow") was probably not one of the latter, since she is specifically called a wife. Yithream means "profit or superiority of the people". In so naming them, these mothers were probably already vying for their sons to be the next king, so they gave them great names. 6. But while the war between the house of Sha'ul and the house of David was going on, Avner ended up strengthening his grip on the house of Sha'ul. 7. Now Sha'ul had a concubine, and her name was Ritzpah, the daughter of Ayah. And he said to Avner, "Why have you come in to my father's concubine?" Ritzpah means "pavement" or "glowing coal"; in modern Hebrew it also means "floor". He said: verse 8 tells who "he" was.8. And Avner's anger was greatly kindled over the words of Ish-Bosheth, and he said, "Am I myself a dog's head that belongs to Yehudah? Do I deal kindly with the house of your father Sha'ul, to his brothers and to his companions today, in that I have not let the hand of David reach you, and will you call me to account today about guilt concerning the woman? A dog's head: one of the lowest things an Israelite could be called, other than swine. He was asking whether he was an agent of Yehudah, a traitor, since a dog's head goes after whatever its stomach wants. How could Ish-Bosheth doubt his loyalty? Yet now, he decides that Ish-Bosheth is not worth being loyal to, since he does not like this weak ruler calling him on an event that, nonetheless, would be much like putting on the king's crown when no one was looking, since whatever belonged to Sha'ul now belonged to his son. It is a political move, a subtle claim that he is in fact the real ruler. He has a point (Ish-Bosheth would be nothing without him), but he considers his guilt a trifling matter, when Ish-Bosheth is, after all, his king regardless. But he has more respect for David.9. "May YHWH do the same to Avner and add more of the same to it since what YHWH has sworn to David, that indeed I will do for him-- 10. "to cause the dominion to pass from the house of Sha'ul and to establish the throne of David over Israel and over Yehudah from Dan all the way to Be'er-Sheva'!" Cause to pass: or, transfer. He decides to be YHWH's instrument of fulfilling a prophecy which must have become general knowledge now that Yehudah had anointed David king.11. And he was no longer able to make a comeback against Avner [with one] word because of his fear of him. He feared him because, now that Sha'ul was gone, he was the chief warrior from a tribe already known for its warlike capabilities. He was the strongest living Binyamite. People would see him as essentially the king already. But Ish-Bosheth at least showed more respect for Avner than 'Asah'El had.12. So Avner sent messengers to David on his behalf, to say, "Whose is the Land?"--[that is] to say, "Cut your covenant with me, and indeed my hand [will be] with you, to cause all Israel to turn to you." 13. And he said, "All right, I will cut a covenant with you, but I only ask one thing from you: [that is] to say, you will not see my face unless you bring [me] Mikhal the daughter of Sha'ul before you come to see my face." 14. Then David sent messengers to Ish-Bosheth the son of Sha'ul, saying, "Give me [back] my wife Mikhal, whom I betrothed to myself for a hundred Filistine foreskins!" Though the bride price was only 100, he actually paid 200 foreskins for her! (1 Shmu'el 18:27)15. So Ish-Bosheth sent and retrieved her from [being] with a man, from with Palti'El the son of Lawish. A man: This is the man Sha'ul had given her to as a wife when David fell out of favor with him (1 Shm. 25:44, where her father is called Palti the son of Layish). Lawish may be a scribal error, as the equivalent of the "w" in Hebrew looks much like a lengthened form of the counterpart of the "y". This is a picture of YHWH asking to have his wife Israel back, despite her having been with another "man", as in the prophet Hoshea. Ish-Bosheth does not even dispute the order, but placates him, probably reasoning that David was easily able to kill him if displeased, though he did not yet have jurisdiction over all Israel, but only Yehudah.16. But her husband went with her, walking along and weeping behind her, as far as Bakhurim, but Avner told him, "Go on, turn back!" So he went back. He might have tried to reason that David had six other wives, and this was his only one. He could have even cited Deut. 24:1-4 about a man not taking his former wife back if someone else had married her in the intervening time, but this only applies if he had divorced her, and David had done no such thing. Sha'ul took her away when she was still rightfully David's, so it was completely allowable for him to take her back. She was his first wife, and she must have been glad to be back with David, as she loved him. (1 Shm. 18:20) If Palti'El had grown attached to her, that was the price he had to pay for having held onto a woman who was in reality no longer Sha'ul's to give him, even if she was his daughter. David apparently honored Sha'ul's choice while he was alive, simply because he was king, but now he no longer has to answer to him. Bakhurim is east of Mt. Scopus near Yerushalayim, on the same site as modern Ras-et-Tmim.17. And the word of Avner came to be with the elders of Israel, to say, "Both yesterday and the day before that you were seeking [to have] David as king over yourselves. Even before Sha'ul died, had they been complaining that David would be the better king? Keeping a dynasty for Sha'ul had apparently only been Avner's idea, though he did have the army to back up his preferences.18. "So now act, because YHWH has spoken to David, saying, 'By the hand of my servant David, I will cause my people Israel to be saved from the hand of the Filistines and from the hand of all of their enemies!'" This particular word from YHWH is not previously recorded in all its detail; Avner may have embellished the core truth somewhat. This is very reminiscent of the claims made for Moshe, Israel's deliverer.19. And Avner even spoke in the ears of Binyamin, and Avner also went to speak in the ears of David in Hevron all that was right in the eyes of Israel, even in the eyes of the whole house of Binyamin. 20. When Avner came to David in Hevron, twenty men were with him, and David made a feast for Avner and for the men who were with him. Feast: literally, a drinking banquet.21. Then Avner told David, "Let me get up, and I will go and gather all Israel to my master the king, so that they may cut a covenant with you, and you can reign over all that your soul may desire!" So David sent Avner, and he went in peace. 22. But then the servants of David, along with Yo'av, came in from a raid, and they brought with them lots of spoils [that they had plundered], but Avner was not with David in Hevron, because he had sent him out, and he had gone in peace. 23. When Yo'av and the whole army that was with him arrived, they reported to Yo'av, "Avner the son of Ner came to the king, and he has sent him out, and he has gone in peace." 24. When Yo'av came to the king, he said, "What have you done? Look here, Avner came to you! Why is it that you have sent him away, and he is gone walking? In modern parlance, "You had him in your grasp, and yet you let him walk?!" David has made peace with Avner, but Yo'av has not, because he was not present at the right time.25. "You know Avner the son of Ner--because he came to open you up wide, and to be aware of your going out and your coming in, and to find out all that you do!" 26. When Yo'av went out from David, he sent messengers after Avner, and they brought him back from the cistern of Sirah, but David did not know [it]. Cistern of Sirah: or, well, pit, or dungeon; etymologically, it means "the clarification of turning aside". He wanted to "clear up" what he saw as the "fact" of Avner's "turning aside". But he did not know all the facts of why Avner had come, and assumed the worst intentions. Sometimes this is wise, especially for a military general, but this time he was wrong. Though Avner's motives were odd, they appear to have been genuine. Yo'av was not able to get over his own resentment and trust the one YHWH had put in authority, even though he supposedly recognized him as king, so he took matters into his own hands:27. When Avner returned to Hevron, Yo'av took him aside inside the gate [as if] to speak with him privately, but he thrust him through there in his abdomen, and he died on [account of] the blood of 'Asah'El [Yo'av's] brother. He struck him in exactly the place Avner had struck his brother. Yo'av thus avenged his brother's blood, though what Avner had done was not a capital offense, having been done during a war. As the nearest kinsman he felt he still had the right to demand the life of one who killed his relative, but Avner was even within the walls of a city of refuge. Avner had come expecting a joyful peacemaking ceremony, and instead Yo'av violated a code of honor, breaking the truce and killing one David had just honored, thus bringing shame on his whole house, which was headed by David. Honor did not rest with the individual, but with the house as a whole.28. Afterward when David heard [about] the same, he said, "I and my kingdom are forever exempt from responsibility for the blood of Avner the son of Ner, from with YHWH! From with YHWH: i.e., the way He sees it. David had not confirmed Yo'av's suspicions, and had definitely not given him permission to act like this.29. "May it whirl above the head of Yo'av and toward all of his father's house, and may there not be cut off from the household of Yo'av one who has an oozing discharge, or a leper, or one who grasps a staff, or who falls by the sword, or who is lacking bread!" May it whirl: that is, the sword, like that of the kh'ruvim guarding the entrance to Eden, hanging over him so that he never knew when it might reach him, for as Yahshua said, "Those who choose the sword will die by the sword." (Mat. 26:52) May there not be cut off: i.e., may there never fail to be present… Remember, this was his nephew he was cursing like this! Grasps a staff: i.e., is crippled. Several of these categories of people cannot enter the "congregation of Israel", though it is uncertain exactly what other restrictions this means besides access to the sanctuary courts. Many people have likewise claimed to honor Yahshua as king, but have trusted misinterpretations of Paul's words rather than his own, and have brought the curse of a Gentile reading of Scripture on much of Israel.30. Thus Yo'av and Avishai his brother killed Avner on account of his having killed their brother 'Asah'El in battle at Giv'on. Though the elders had tentatively concurred with Avner about making David king, nothing had yet been finalized yet, as Avner had been the one gathering them for the ceremony. So the upshot of this act was that the kingdom remained divided. 31. Then David said to Yo'av and to all the people who were with him, "Tear your garments and put on burlap sacks, and lament before Avner!" And King David walked behind the bier. 32. And they buried Avner in Hevron. Then the king lifted up his voice and wept at Avner's grave, and all the people wept. 33. And the king chanted a dirge over Avner, and said, "Should Avner die as a fool dies? As a fool dies: a senseless death, or like a common criminal, right out in the street.34. "Your hands were not tied, not your feet drawn together with bronze [fetter]s! You have fallen as a man falls before unjustly violent [men]!" And all the people began to weep over him again. This gives us insight into how people who were to be executed were bound. The advantage of dying this way was that he could know death was coming, and at least know who was responsible rather than being caught off guard as Avner was. He was killed by one he respected.35. And all the people came to try to get David to eat food while it was still day, but David swore an oath, saying, "May Elohim do the same to me and more so, if I taste bread or anything [else] before the sun goes [down]!" Do the same: i.e., make me die as Avner died. He knew it would not be fitting to find enjoyment in anything else that day.36.And all of the people took note [of this], and it was appropriate in their eyes, just as everything the king had done was appropriate in the eyes of all the people. Took note: covers the whole range of paying attention, showing regard, observing, acknowledging, and understanding. They all considered him the right king for Israel.37. And all the people--and all Israel--recognized that it had not been from the king to put Avner the son of Ner to death. 38. Moreover, the king said to his servants, "Don't you realize that a [noble] commander--and a great one [at that]--has fallen this day in Israel? His respect for Avner's military prowess rivaled that which he had for Sha'ul's.39. "And I myself am fainthearted today, though anointed king! These men, the sons of Tz'ruyah are more cruel than I am! May YHWH pay back the evildoer according to his wickedness!" More cruel: or, too severe (intense, fierce, stubborn) for me. David, who had killed thousands without batting an eyelash, could not fathom why his own nephews would do such a thing. David had a right to kill women and children, because this was the Torah in regard to YHWH's enemies; but the Torah did not allow Yo'av to kill Avner. His life and that of Avishai were all about bloodletting. They were so used to being men of war that when David saw an open door for peace between brother tribes, they did not know when to stop and switch gears. They worshipped war and vengeance more than YHWH. Now honor remained to none of these otherwise-great heroes. They had disgraced their whole household and ruined David's coronation. David, on the other hand, was a man of awesome balance, because he was about pleasing YHWH. He saw when it was time to be harsh and when it was time to be merciful. He did not want to be around people who knew nothing but harshness all the time.
His hands went slack: He lost his grip on the people, he forsook his strength, and as we will see, he lost all will to do anything. Dismayed: nervous, troubled, anxiously fretting--because the successor to the one who had been providing for them was letting everything drop. They no longer had a guide. As when Yahshua was killed, his disciples were left devastated, like sheep without a shepherd. They also knew that the one whose reign they upheld had fallen from favor with YHWH, and they must have wondered where they stood with Him. They knew David was now the most powerful man in Israel, and he killed whomever he wanted to; they did not know whether he might have mercy on them or not. The only man they had felt sure would know how to deal with the tribe of Yehudah was now dead. Especially the tribe of Binyamin, which had almost been annihilated once before, keenly felt that they were at his mercy. Some of them, therefore, decided to take matters into their own hands and try to placate him rather than waiting out the storm to see what YHWH--and David--might do:2. Now there were two men who had accompanied the son of Sha'ul [as] commanders of troops, the name of one [being] Baanah, and the name of the second Rekhav, sons of Rimmon the Be'erothite from the sons of Binyamin, because Be'eroth, too, is considered to [belong to] Binyamin, Baanah means "in affliction"; Rekhav means "rider". It is very unlikely that he was the ancestor of the Rekhavites praised by YHWH in Yirmeyahu (Jeremiah) 35; there was another Rekhav introduced in 1 Chron. 2:55, who came from a family of scribes among the Qeynites, a people living in Yavetz who had been allied with Israel for many generations. He is more likely to have been their ancestor. In any case, it was Yonadav the son of Rehav, not Rehav, who was given a magnificent promise by YHWH. Rimmon means "pomegranate". Be'eroth means [more than two] "wells". It was a Giv'onite city, hence Kanaanite in ethnicity, a remnant of those spared by Y'hoshua because of his foolish oath, and who had become servants to Israel.3. as the Be'erothites had fled into Gittayim, and have been there as expatriates to this day. Gittayim means "two wine presses". It is located in Yehudah, but the exact site is unknown; it may have been the same as Gittim or Gitti, the Gentile names for Gath, Golyath's home town. (Y'hoshua 13:3) To clarify, since the true Be'erothites, who were not Israelites, had abandoned their city, those who were now known as Be'erothites were Binyamites who had moved in after they had left.4. (Y'honathan the son of Sha'ul also had a son whose feet had been damaged. He was five years old when the report [about] Sha'ul and Y'honathan had come from Yizre'el, and his nurse picked him up while she was fleeing, and it turned out that in her rush to escape, he fell and became crippled. Now his name was Mefibosheth.) Nurse: or, foster-mother. Was crippled: literally, came to be limping (from the root word for Pesakh, or Passover). Mefibosheth means "shatterer of the shameful thing". An alternate name was "Merib-ba'al", found in 1 Chron. 9:40, means "the one who contends with Ba'al", so "shameful thing" was substituted so people would not have to pronounce the name of the pagan deity. How he plays into this story we will not see until chapter 9. He may be mentioned here just to make us aware that Ish-Bosheth was not the only descendant Sha'ul had left, or to draw a clear distinction between Mefibosheth and Ish-Bosheth, due to their similar names.5. And the sons of Rimmon the Be'erothite, Rekhav and Baanah, came to the house of Ish-Bosheth during the hot part of the day, when he was lying on a couch at noon. He was not taking a siesta, but simply had lost the will to get out of bed. He was suffering from deep depression, and stayed in bed at least until noon.6. And they came as far as the inside of the house, carrying wheat, and gave a thrust into his abdomen. Then Rekhav and his brother Baanah slipped away. "They" here is in the feminine form, possibly because they acted, in common parlance, "like women" in their way of attacking a man who was not warned to defend himself. Carrying wheat: or possibly, fetching wheat. They either pretended to be delivering grain to gain access to the house, or were coming to get provisions from the one who was no longer acting to deliver them to his people. They would not have needed the wheat to conceal their daggers, which were usually very short compared to later swords, and one would expect that they could pass the guards easily without being suspected, since they were essentially generals, well known to the household. Killing with a thrust in the abdomen seems to have been the fashion of the day! But in this case it may have been done this way to keep his head undamaged.7. When they came into the house, he was lying on his couch in his bed-chamber, and they attacked him and killed him, and removed his head. Then they took his head and went by way of the Aravah all night. Ish-bosheth had been living either in Makhanayim or Giv'on (2:8-12, where Sha'ul's palace had been)--most likely the former, because of the route they took. The Aravah is the Great Rift Valley that follows the Yarden River at this point. This was the easiest way to travel south to Hevron from Mahanayim, which is across the river. Coming from Giv'on, they would have been more likely to travel down the highest ridge of the mountains, passing Yerushalayim. Pm the other hand, one night might not have been enough to travel the 60 miles from Makhanayim, as opposed to 25 from Giv'on, unless they were indeed riding horses, as Rehav's name suggests.8. And they brought Ish'Bosheth's head to David at Hevron, and said to the king, "Behold the head of Ish-Bosheth the son of Sha'ul, your enemy, who sought your life. Thus may YHWH allow my master the king to be avenged this day from Sha'ul and his seed!" David did not kill him just for bringing bad news, but he probably felt very certain that this man had not really been the one to kill Sha'ul, but did take delight in his death, and most of all, his story was designed to gain him a reward or high position from David, and David probably had no doubt that these men had acted for the same reason--mere political expediency. They must have certainly heard this story before, but did not learn from the other man's mistakes.11. "how much more, when wicked men have murdered a righteous man in his own house, on his own bed, shouldn't I demand his blood from your hand right now, and burn you off of the [very] earth?!" Burn you off: or consume you, remove you from, as by gleaning. He called him a righteous man, knowing it had not even been Ish-Bosheth's idea to become king, but these men he immediately condemned because they had not even been loyal to one who had treated them well; how could he ever expect them to show any genuine loyalty to himself? They obviously did not know David very well. Josephus adds that he said, "You could not lay a greater blot on my honor than by making such a supposal!" This was no occasion for mercy, though David would have had mercy on Ish-Bosheth both for Sha'ul's sake and because he knew he was no longer a real challenge to him.12. And David gave orders to the young [men], and they killed them and cut off their hands and feet, and hung them up over the pond in Hevron, but they took the head of Ish-Bosheth and buried it in Avner's grave in Hevron. Thus Ish-Bosheth's head rested with the one who had made him the "head" of Israel for a short while. David honored him by burying him in his capital city, but dishonored the corpses of the men who deserved no honor. This was a very unusual thing for an Israelite to do, so it highlights just how heinous their deed was. His cutting off their hands and feet may have been part of the inspiration for his son Shlomo's proverb that included among the "seven things that are an abomination" to YHWH, "hands that shed innocent blood" and "feet that are swift in running to mischief". Swift justice and hanging them by the pool where everyone came to draw water was a deterrent to others, much like the Romans' practice of crucifixion. Another saying of Shlomo's seems pertinent to this incident: "The king by justice establishes the land, but he who receives a cut off the top [i.e., bribe] overthrows it. Many seek the king's favor, but every man's judgment comes from YHWH." (Prov. 29:4-5)
Bone and flesh: the phraseology Adam used of Chawwah when he recognized that he had located his complement. (Gen. 2:23) The reunification of Israel is the first step in the restoration of the unfallen, undivided Adam.2. "Both yesterday and before that, while Sha'ul was king over us, it was you who were the one who led Israel out and brought [us] in, and YHWH told you, '[It is] you [who] will lead my people, that is, Israel, to pasture, and you will serve as a ruler over Israel.'" Lead my people to pasture: As a literal shepherd, he had been groomed for this task.3. Then all the elders of Israel came to the king at Hevron, and [he] cut [a covenant] for them as king over Israel. There is now one king, but we will see evidence that those over whom he ruled still regarded themselves as two kingdoms even after this. A truly unified kingdom of all Israel still remains to be seen, but we have prophecies that it will come to be.4. Now David was 30 years old when he became king; he reigned 40 years. This is the age when a priest began his full-scale service after his training, and the age at which Yahshua was "anointed" king by the priest Yochanan the Immerser.5. In Hevron he reigned over Yehudah seven years and six months, and in Yerushalayim he reigned 33 years over all Israel and Yehudah. Thus 40 years and 6 months is rounded down to 40 years (v. 4) rather than rounded up to 41, making it sound like he reigned longer than he actually did.6. When the king and his men went up to the Yevusite inhabiting the Land at Yerushalayim, [someone] started speaking to David, saying, "You couldn't come in here without the blind and lame turning you away!", [that is] to say, "David couldn't come in here!" The Yevusites were the descendants of the third son of Kanaan. (Gen. 10:15-16) The earlier generations under Y'hoshua had been unable to conquer the city. The taunt is essentially that the walls are so strong that even the blind and lame could defend the city; they would need no army to fight.7. But David captured the stronghold of Tzion; that is, the City of David. 8. And on that day David said, "Anyone who strikes down a Yevusite--he can even reach [them by] the water-shaft! But the lame and the blind are hated by the soul of David!" On account of this, they say, "The blind or the lame may not enter into the house." Anyone who…: This seems like an incomplete sentence. 1 Chron. 11:6 tells us that he offered the chief leadership position to whomever was first to attack, and Yo'av was the one who did. The water-shaft: One has been found that goes all the way through the bedrock of Tzion by a natural fissure down to the conduit from the Gihon Spring that Hizqiyahu widened and enclosed later. While there is still some debate over whether that shaft had been discovered this early, it has been proven experimentally that with a platform built to hang over the opening, buckets could be lowered straight down it and retrieved without much loss of water. Thus the men could enter via the spring from the eastern flank of the long, narrow hill on which the city sat, and climb up the natural "well" by which the Yevusites may have drawn their water from a receptacle below. They would have to shimmy up it, but it can be climbed. Blind and lame: Apparently this taunt (v. 6) so disgusted David that he turned against even the poor cripples of his own people, because they reminded him too much of this. The house: It cannot mean the Temple yet, though that is the most common later specialized use of this term. The only house mentioned in this context is the one in 11, but David must have made an exception for Mefibosheth (9:10) because of his promise to Sha'ul. He may have gone to extremes on the literal level, but the term for "lame" is the same as the one Eliyahu used when asking how long Israel would "limp" between two opinions. (1 Kings 18:26) So the picture stands that those who refuse to see and who hesitate or are not fully committed will not be of benefit to the nation he is called to direct. Note that David speaks of himself in the second person, for he now has a right to speak in the royal manner.9. So David settled in the stronghold and called it the City of David. And David continued building all around from the filled-in [area] and inward. The filled-in area: possibly the stepped-stone structure unearthed on the eastern slope of the City of David near the site of his palace. The historian Josephus explains that he joined the citadel to the rest of the city and encompassed the whole with new walls. He says this conquest was 515 years after Y'hoshua had entered the land.10. And David went on to become great, and YHWH, Elohim of Armies, was with him.
Khiram means "their whiteness or nobility". Tzor: also known as Tyre, it was a major city-state on the coast of Phoenicia, or what is now the nation of Lebanon. He would end up being a great ally to both David and his son. Ambassadors: or simply messengers. Stone masons: the term used here specifically relates to walls. When a portion of the northeast corner of the Temple Mount collapsed, numbers were found written in chalk on the stones in the Phoenician script of the northern style. (Israel used the same script at that time, but in a slightly different form.) The stones were cut off-site and numbered so they would know which ones fit together, thus speeding up the on-site construction. They were fitted so tightly together that it never washed or eroded away.12. Then David recognized that YHWH had [firmly] established him as king over Israel and supported his reign for the sake of His people Israel. 13. But David continued to take concubines and wives from Yerushalayim after he had come from Hevron, and sons and daughters continued to be born to David. David was somewhat moderate in how many wives he took, considering his wealth, but YHWH warned the kings in the Torah not to let a king "multiply wives for himself". (Deut. 17:17) This practice, especially when it came to political marriages, would be a great snare to his son, who carried the pattern to the extreme.14. And these are the names of those [children] born to him in Yerushalayim: Shammua [renowned], Shovav [returning], Nathan [he has given], Shlomoh [his peace], 15. Yivkhar [he has chosen], Elishua [my Elohim is opulent], Nefeg [sprouting forth], Yafia [shining with beams], 16. Elishama [my Elohim has heard], Eliyada [my Elohim has recognized], and Elifalet [my Elohim has delivered]. This would make 17 children for David. 1 Chron. 3:1-9, which may have been written later but by someone further removed, adds Nogah and an additional Elifalet, as well as more children by concubines. There Shammua is called Shim'a and Elishua called Elishama like his brother. Or, like news reports today, different details are left out for many reasons, some of them political. Since Shlomoh is mentioned here, we know that these births were spread out over many years; this is just giving a summary of his entire reign. 17. When the Filistines heard that they had anointed David as king over Israel, all the Filistines came up to search for David. When David heard [of it], he went down to the stronghold. Over Israel: as opposed to only over Yehudah. Search for: or, demand, as to require the people to hand him over. Down to the stronghold: possibly a bunker-type fortification built beneath the city, as possibly just a fortress lower in elevation than his palace, which was at the highest point in the city at that time. The Filistines were not concerned about Israel as long as the two houses were fighting against one another, but now that they were in unity, they posed a real threat that they wanted to "nip in the bud". There may have also been an element of retaliation against David for rejoining their enemy after living with them for several months.18. Then the Filistines came and spread themselves out across the Valley of Refa'im. Refa'im: meaning "healers", this was a race of giants. (Deut. 2:11, 20; 3:11) Y'hoshua 15:8 gives the location of this valley as adjacent to the Valley of Hinnom, if not connected to it, therefore placing it very close to Yerushalayim. 1 Chronicles 11:15-16 suggests that it was south of Yerushalayim on the way toward Beyth Lekhem, and that it was at this time that the incident of his heroes retrieving water from his favorite well took place.19. So David inquired of YHWH and said, "Should I go up to the Filistines? Will you deliver them into my hand?" And YHWH told David, "Go up, because I will certainly deliver the Filistines into your hand!" Inquired: via the priest(s). Note that David did not assume he should do anything without YHWH's approval, but he did not hesitate to ask Him either.20. So David came into Ba'al-Pratzim, and David attacked them there, and he said, "YHWH has broken through my enemies before me as water breaks through!" On account of this, he called the name of that place, "Ba'al-Pratzim". Ba'al-Pratzim means "master of the breakings-through". Yeshayahu (Isaiah) 28:21 seems to locate a "Mount Pratzim" near Giv'on, which near the Geva' of verse 25.21. And they abandoned their idols there, so David and his men took them away. This is probably because the Filistines' idols appeared to have forsaken them, so they simply "retaliated".22. But the Filistines came up yet again and spread themselves out across the Valley of Refa'im. Even without their idols, they dared to come back. Josephus adds that they brought threefold reinforcements.23. When David inquired of YHWH, He said, "Do not go up, [but] circle around to their rear and approach them from in front of the balsam trees. Balsam trees: or, mulberry trees; literally, "weeping ones", probably because they put forth a gummy sap.24. "Then [what you need to] do is, when you hear the sound of footsteps in the tops of the balsam trees, that's when you must make a decisive move, because at that time YHWH will go out ahead of you to strike down the Filistine camp. Footsteps: or, marching. It seems as if YHWH sent a very strong wind to knock down their tents, and that amid the time of greatest confusion, Israel would be given a narrow window in which to attack most effectively. With the noise in the trees, the Filistines might not hear the troops approaching either. Louis Ginzberg relates an ancient legend that YHWH "wanted to pass judgment on the tutelary angels of the heathen before surrendering the heathen themselves to the pious." If these are mulberry trees, they do not grow very tall--not more than about ten feet, but they do make a lot of noise when the wind blows.25. And David did so, just as YHWH had ordered him, and he struck down the Filistines from Geva' all the way to the entrance the Gezer. Gezer is some twenty miles (32 km.) west of Yerushalayim at the base of the foothills on the coastal plain. Ginzberg writes that the Filistines drew very close before the cue was given, but David restrained his men, saying, "It is better to die obeying YHWH." As soon as he did, the rustling in the trees began. After this took place, YHWH pointed his obedience out to the angels, saying, "See the difference between Sha'ul and David!"
Select person: possibly the best warriors. 1 Chronicles 13 parallels this passage, and adds the details that he consulted with the captains of hundreds and thousands and asked for their consensus about bringing the ark up, and suggested that they assemble their "brothers", wherever they were, along with any priests and Levites among them. So these select people may have been representatives of all parts of Israel selected by the leaders. They all agreed that this was the right thing to do.2. and David, and all the people who were with him, got up and went from Baaley-Yehudah in order to bring up from there the ark of Elohim that is called by the Name--the Name of YHWH [Master of] Armies, which sits with the kh'ruvim above it. Baaley-Yehudah: another name for Kiryath-Ye'arim. (1 Chron. 13:6) Alt., "all the people who were with him, the landowners of Yehudah, got up…" Kh'ruvim: a six-winged class of angelic beings depicted in golden imagery atop the ark of the covenant. Note the warfare theme in the "name" of the ark itself. In some cases, the ark did lead Israel out to battle. 1 Chron. 13:3 adds that they had not inquired of YHWH at the ark since the days of Sha'ul--at least seven and a half years prior to this. But David did not inquire of YHWH this time--a rare occasion for him--but rather decided to move it based on the people's thinking it was the right thing to do.3. But they mounted the ark of Elohim on a new wagon, and carried it out from the house of Avinadav, which is on the hill, with Uzza and Akhio, the sons of Avinadav, guiding the new cart. Akhio: or simply, by translation, Uzza and his brother. Avinadav was he name of David's eldest brother, as well as the name of one of Sha'ul's sons; it was obviously a popular name in that day. The ark had been in Kiryath-Ye'arim, seven miles west of Yerushalayim (1 Shmu'el 7:1), since the men of Beyth-Shemesh who had looked into it were struck down, and they were afraid to keep it there. But David should have known from this incident in itself that he needed to be careful in regard to the ark. El'azar was the one who had been put in charge of it; that he is not mentioned here may mean that he had already died, as that was about twenty years prior to this.4. As they brought it up from Avinadav's house, which is on the hill, with the ark of Elohim, Akhio was walking in front of the ark. 5. And David and the whole house of Israel were playing before YHWH on all [kinds of instruments made of] cypress wood, lyres, harps, drums, and rattling and quivering [instruments]. 6. But as they were approaching Nakhon's threshing-floor, Uzzah stretched out [his hand] toward the ark of Elohim and held onto it, because the oxen had shaken it loose. Nakhon is also known as Khidon (1 Chron. 13:9). Uzzah: the alternate spelling reflects the change in Hebrew, in which it is at first spelled with a final alef, but from here onward it ends in the letter hey. Alef has the numeric value of 1, symbolizing Israel in unity or YHWH's own ways, and hey has the value of five, suggesting that he had put his own hand to this. Other people in Scripture with the same name have it spelled the initial way as in verse 3. Shaken it loose: upset it or let it drop.7. And YHWH's anger burned against Uzzah, and Elohim struck him down there on account of the negligence, and he died there with the ark of Elohim. YHWH had probably been angered already by this situation, and this was all he could take. The negligence was that YHWH's command was that the priests carry it on poles (Ex. 25:13-14); no one was to touch it with their hands, not even them. But weren't Uzzah's intentions right? Probably; no one would want something that represented YHWH's presence to be dishonored by falling to the ground. His heart seemed to be in the right place. But this was not enough. YHWH does not accept "I thought" as an excuse. Uzzah--and the whole situation--was totally out of context. Even if the ark had been brought to its previous location on a wagon, that did not mean Israel was free to continue that tradition; that was done by the Filistines, and they did not know better, so YHWH had allowed it because they did not have the Torah. But Israel should have known how the ark was to be carried. Even if they "beautified the tradition" by using a new cart this time, "there is a way that seems right to a man, but its end is the ways of death." (Prov. 16:25) There are many parallels in traditions both Christianity and rabbinic Judaism have substituted for the actual commandments. This was probably just a natural reaction, but we must go beyond what is natural when YHWH's kingdom requires it. We must get to the point of not only knowing better, but retraining our natural inclinations to do better. The stumbling of the ox was from YHWH, and Uzzah stood in His way. If the ark had hit the ground, the rest of the people would probably have been reminded that this was not the way it was meant to be done. Uzzah, whose name means "strength", should have been using that strength to carry the ark, as he appears to have been a priest. Even in our self-abandon in worship of YHWH (as we will see demonstrated even better later in the chapter), we cannot throw all caution to the wind and be reckless or wild in our celebration of the One who brought order to the world--and even more to Israel. We must be careful even to rejoice in the ways He has appointed. The psalms tell us much about how. This shows how dependent all of Israel is on one person's actions. Because the wrong decision was made at the start, there was no "clean" way to compensate for the problem that resulted. How much more is it incumbent on us, who are even further from the context Israel is meant to fill, to study to be sure our actions are right--from the beginning, for otherwise we leave others with no real choice between clearly wrong and clearly right.8. And David was furious on account of [the fact] that YHWH had made an outburst against Uzzah, and that place has been called Peretz-Uzzah to this day. Furious: or simply, displeased--not necessarily angry at YHWH. He probably saw some of the fault as his own. It might be at this time that David recognized he must hide YHWH's word in his heart to avoid sinning against Him. (Ps. 119:11) Peretz means "breach, breaking-forth, or outburst".9. And David became afraid of YHWH that day, and said, "How can the ark of YHWH come to me?" 10. And David was not willing to move the ark of YHWH to himself on the City of David, so David had it turn aside [at the] house of Oved-Edom, the Githite. One Torah violation had led to another, and the whole community now stopped, as David parked the ark right there, wanting nothing more to do with it. Githite: someone from Gath--probably a Filistine--and his name means "servant of Edom"! What an inappropriate place to leave the symbol of YHWH's presence! The ark had meant little to Israel until the unity between the tribes was restored, but because everyone was out of practice, no one was in the order that was needed for it to be cared for. So it remained in the house of a foreigner yet again.11. So the ark sat in the house of Oved-Edom, the Githite, for three months, yet YHWH blessed Oved-Edom and his whole household. No matter how bad the symbols in this man's name and nationality were, he was apparently faithful to keep his charge. Edom was in later rabbinic tradition used as a code-name for Rome. Christianity sometimes takes up, honors, and protects parts of the covenant, since YHWH's Name dwelling among the servants of Rome has given them a partial view of truth. But it is time to move all authority back to Yerushalayim, where it belongs.12. Then it was reported to King David, saying, "YHWH has blessed the household of Oved-Edom and all who belong to him on account of the ark of Elohim." So David went and gladly brought the ark of Elohim up from Oved-Edom's house to the City of David. David now saw that though there was definitely danger involved in bearing YHWH's name, there was also much blessing, and he gave that the greater weight.13. And what he did was, when those who were carrying the ark of YHWH had advanced six steps, he would slaughter a bull and a fattened beast [from the herd]. Notice that they are transporting it correctly this time. This is a picture of the six days and a pause for the Sabbath. It appears they did this every six paces, judging by the amount of food that was available. (v. 19) The ark would have moved at least two or three times its length each time they advanced. Of course, since they had already advanced closer to Yerushalayim than Kiryath-Ye'arim (seven miles away), they were probably only three or four miles from the city when this part of the journey began, so it would have taken several hours, but was not an impossible distance to cover in this manner. He would slaughter: i.e., it was done under his authority; he may have done some of it himself.14. And David [was] dancing with all his might before YHWH, and David was dressed in a white linen efod. Dancing: literally, whirling; Aramaic, praising. Dressed: or, girded, tied up. Anefod was the garment of priests, though apparently not exclusively so. The high-priestly one was made of interwoven gold, blue, purple, and scarlet. (Ex. 28:15 ) Still, this suggests that David was stepping into his role as "priest after the order of Melkhitzedeq"--which simply means an officiator who also reigns as king in Yerushalayim in particular. He did not usurp the role of the Levitical priests, but he did preside over some congregational slaughterings to YHWH (v. 13) and blessed the people in YHWH's name as Aharon was told to do (v. 18). 15. As David and all of Israel were bringing the ark of YHWH up with shouts [of joy] and the sound of a shofar, 16. it turned out that when the ark of YHWH had entered the City of David, Mikhal the daughter of Sha'ul looked down through the window and saw King David leaping and dancing before YHWH, and she began to regard him with disdain in her heart. Leaping: or being agile. Mikhal let her pride and how she thought David's reputation would reflect on her take precedence over love for YHWH with total abandon as David was doing. He did not mind looking foolish, because his heart was completely toward YHWH and he was rejoicing with his whole being.17. When they brought the ark of YHWH in and set it in its place inside a tent that David had pitched for it, and David offered up ascending-offerings before YHWH, as well as peace-offerings. The tent: probably not the Tabernacle, though possibly patterned after it. The last we have seen it, it was at Shiloh on a semi-permanent base. Later David was not satisfied with the place where the ark was, and decided to build a house for it. If this tent had been the Tabernacle, there is no reason he should have been dissatisfied with it, for YHWH had commanded that it be built the way it was. Apparently the Tabernacle had fallen into disuse. We saw some evidence when he retrieved Golyath's sword from there that it may have been becoming more of a museum than an active place of worship. So David was doing all he could to make the public worship of YHWH a normal thing again.18. When David had finished making the ascending-offerings go up, along with the peace offerings, he blessed the people in the Name of YHWH [Master of] Armies. 19. And he apportioned out to all the people--to the whole multitude of Israel--one loaf of bread to each, one portion [of meat], and one pressed cake of raisins. Then the people all left, each for his home. Portion: specifically something measured out; or possibly, date-cake; Aramaic, one portion and one share. But it appears that there would have been much meat to go around with how many animals were being slaughtered. (v. 13) 20. When David returned to bless his own household, Mikhal the daughter of Sha'ul went out to meet David, and she said, "How heavily was the king of Israel honored today, when he revealed himself today to the eyes of the handmaidens [among] his servants, as one of the idle [men] openly uncovers himself!" She is being very sarcastic here, and YHWH did not appreciate this. Revealed himself: While this may mean he had been wearing nothing but an efod, it may just mean he let his heart be fully known without shame. He apparently took off his outer garment to be able to dance more freely, but she saw it as an attempt to show off his physique, or she may have simply meant that he had made himself too vulnerable--showing them too much of his humanness--so that they might not give him the respect due a king.21. But David told Mikhal, "Before YHWH, who chose me over your father and over all of his household, who appointed me as leader over Israel--it is before YHWH that I was making merry! She probably thought he was not living up to the dignity of a king, and was using her father as the standard, he having been the only king of Israel prior to this, at least who was called by that title. So David shows what YHWH thinks of that comparison--evidenced by the simple fact of whom He chose. Much of Sha'ul's apparent dignity may have simply been his fear and hesitancy to put his whole self into things as David did so readily, as seen here. But David does not call himself the king, but only a leader. He knew he was only a representative of YHWH, the true king--something Mikhal appears not to have understood--and we must remember that this is what Yahshua is as well. Even Sha'ul was called to be a "leader" (nagid)--the same Hebrew word used here. (1 Shmu'el 9:16; 13:14; 2 Shm. 5:2) "Halleluyah" means "rave foolishly unto Yah(weh)". She thought kings were only supposed to be about pomp, and here he was acting like a commoner--for dancing was often done by the lower classes for the entertainment of the rich.22. "And I will be even more lightly esteemed than this, and will be lowly in my own eyes, but with the maid-servants of whom you spoke--with them I will be held as honorable!" Lightly esteemed: to appear trifling or insignificant, even treated with contempt. Those whom she considered beneath her would actually prove more insightful than she. This concept has been carried too far by democracy, but there is a validity to it in the right context. He is probably also hinting that she in particular needs to take a more humble view of herself as well.23. And as for Mikhal, she had no child until the day she died. This may mean YHWH closed her womb as a punishment, or it may simply mean that David was never again attracted to her after what she said. David was not only her husband, but her king as well, and on both counts she should have shown him more respect--especially if she spoke in front of others, which she apparently did, if the scribe who recorded this knew about it. Had she had a child, she would have taught it her lack of respect for authority, but since she was also the daughter of the King of Israel, any son born to both her and David would have been expected to be king, being the rightful natural heir to both kingdoms, but this is not what YHWH had in mind.
As soon as David had the leisure and resources to do more than the bare essentials, here is the first thing that was on his mind:2. was that David said to Nathan the prophet, "Consider, please: I myself am living in a house [made] of cedar trees, while the ark of Elohim is sitting between curtains!" Cedar trees: the finest form of construction of his day, and very aromatic. The best cedars came from Levanon, the next country to the north of Israel, and were very available due to his close alliance with King Hiram there. He wanted to express His thanks to YHWH in the greatest way he knew how. He could not simply say, "Thank you" without doing something with his hands. The tribe of Yehudah has carried on this attitude in the absence of a Temple today by seeing the table as a parallel to the altar, and treating it as such (by not laying unclean food on it, and on being sure to mention YHWH when eating at it) and by giving charity at festival times. Curtains: the term emphasizes that they flutter or are flimsy--i.e., it is barely hidden from sight, let alone protected from either elements or hostile intruders.3. And Nathan told the king, "Go and do anything that is in your heart, because YHWH is with you!" "In your heart" should be a red flag to anyone (Yirmeyahu/Jer. 17:9), but David had proven to have a heart after YHWH (1 Shm. 13:14), continually seeking to please Him despite his occasional downfalls. The prophet clearly knew this, and so was confident that he would not be planning something blatantly evil, but still he was making an assumption, which YHWH had to correct:4. But it turned out that the word of YHWH came to Nathan that night to say, 5. "Go, and tell my servant David, 'This is what YHWH says: "Could you build Me a house [to serve] as My abode? 6. "'"Because since the day I brought the descendants of Israel up out of Egypt until this day I have not dwelt in a house, but I have been going around in a tent, that is, in a Tabernacle. Even prior to this, the only "house" he dwelt in was Avraham's--and even that was a tent. Even Shem, the great teacher before Avraham, never had his name associated with a house, but with tents. (Gen. 9:27)7. "'"Wherever I have gone among all the descendants of Israel, have I said a word to [any] one of the tribes of Israel that I commanded to shepherd My people, saying, 'Why have you not built Me a house of cedars?'"' Yet He would ask this same question later, when Yehudah's attitude was just the opposite--when they had built fancy homes but had not rebuilt His Temple. (Haggai 1:1-7) Yet though David's wish sounds right, and in a way it is, still he must stay in season and in the order that YHWH has in mind:8. "So now, this is what you must say to My servant David: 'This is what YHWH, [Master] of Armies, says: "I have selected you from the meadowland, from [following] behind the flock, to become ruler over My people--over Israel. Selected: or simply, taken. Meadowland: an adorned or beautiful place, a prepared habitation, a resting place especially for flocks, an abode of shepherds, a pleasant place. This may have emphasized that he had been at ease (apart from a few predators he had to fight off) before YHWH called him to a turbulent life full of conflict and then the heavy responsibility of being shepherd of His people. He was not called to a life of leisure, despite the great peace he had because he loved YHWH's Torah. (Psalm 119:165)9. "'"And I have been with you everywhere you have gone and have cut off all your enemies from your presence, and I have made a great name for you like the name of the great men that are in the earth. 10. "'"And I have determined a place for My people Israel and have planted them there, and they have settled in their [proper] spot, and they will never again be disturbed, nor will the sons of deviation continue to afflict them as [they] used to-- Their proper spot: or, a place of their own; Aramaic, a fixed place. As they used to: literally, as at the first. Such a promise! Yet He does not stop there.11. "'"that is, from the day when I put judges in charge of My people Israel--and I have allowed you a respite from all of your enemies." And YHWH has declared to you that He will bring about a house for you! I.e., isn't all of this enough for one man? David would not be able to make a house for YHWH, but YHWH would make a "house" (essentially a dynasty) for him! Indeed, the Aramaic targum interprets this as "I will establish a kingdom for you".12. "'And when your days are fulfilled and you sleep with your fathers, I will raise up your seed after you, which will proceed from within your body, and I will establish his kingdom. David's kingdom would not end with him as it had for Sha'ul. When David recounted this story to the elders of the tribes (1 Chron. 28:3), he added the detail that YHWH had not permitted him to build the Temple because he was a man of war and bloodshed. It does not appear that the incident in chapter 11 had taken place yet at this point, it is not likely that this refers to shedding innocent blood, and bloodshed in and of itself would not disqualify him, as it would certainly take place around the altar. The ark itself even went out to war with Israel. So what YHWH appears to be saying is that building a fixed, permanent structure would attach the wrong picture to David. A man of war dwells in tents, just like His ark had been doing all along. The feast of Sukkoth teaches us to remember the temporary nature of our settlements, just as the Tabernacle did. Archaeology shows that the camp of Israel around the Tabernacle looked uncannily like a huge version of the war camp of Pharaoh. Their presence in the wilderness made the nations around them tremble. Scripture uses the title "YHWH [Master] of Armies" more often than any other for Him. He wanted people to remember David as one who put his enemies under his feet. Though he was a man who preferred peace (Psalm 120:7), battles had to be fought before there could be peace. Until we see people choosing the Kingdom even over their own families, it is not yet close. (Mat. 10:37; 19:29) His son would be the picture of the peaceful aspect of the Kingdom, but what David represented was that no house for YHWH is built without war, whether it be literal or figurative. If there are no struggles, we are not gaining any ground. Some of the battles may simply be within our own selves. Loving one another does make war on what is outside, and this is more difficult than physical warfare! 1 Chron. 28:6 specifies that the "seed" spoken of here is Shlomo in particular.13. "'He [is the one who] will build a house for My Name, and I will establish the throne of his kingdom for ever. So it turns out that Nathan's first words were true when seen in the right context. David would build a house for YHWH through the "house" YHWH would build from David! If David's son built it, representing him, it would still be considered to have been built by David, as it was done under his authority. And in Y'hezq'el's account of the coming Temple, we see David himself show up again to officiate at some ceremonies in it, whether by resurrection or by having one of his descendants represent him. (Compare Psalm 22:29-30.) Those who lose their lives for the sake of the anointing will find them again. This promise released David to make preparations for the house his son would build, possibly to ensure that he would indeed have no excuse not to begin, since it may not have been as prominent a matter in his son's mind than it was in his own. But had he gone ahead and started construction at this time, he would have built it in the wrong place, for the threshing floor on which it was to be built--the site where Avraham had offered Yitzhaq--still belonged to someone else at this point. Many generations of David's sons are collapsed into one here. His direct son would be a prototype, but his descendant a thousand years later, the Messiah, would finally seal this promise in place forever, though it would be at least an additional 2,000 years until the fullness of this promise would be seen. The "house" Yahshua would complete would be made up of "living stones"--though he will probably take part in building a physical Temple once again as well. Note, though, that it is not a house for YHWH, but for His Name--i.e., to proclaim His reputation and teach about His attributes. As David's son would reiterate when it was built, even the universe itself cannot contain YHWH, let alone a comparatively small building! (1 Kings 8:27) And as 1 Keyfa (Peter) 2:5ff reminds us, having a building was never enough to fulfill YHWH's true wish; what He really wants is a spiritual house made up of "living stones"--i.e., an underlying reality for the physical Temple to point to and represent.14. "'I will become as a Father to him, and he will come to serve as my Son. If he acts crookedly, I will chasten him with the rod of men, and with the stripes of the children of men, This is the basis for Yahshua's being called "son of Elohim". It is a specific title of the royal son of David in any generation, given at his coronation. (Note that it says "become", not "be".) It is not a statement that YHWH Himself had literally sired a child. But as is clearly evident here, this title applies to any descendant of David who sits on his throne. Every time there is a righteous king in Yehudah, David is heavily honored, and of course the Messiah brought him the greatest glory. But there is an open door for redemption any time a son of David is on the throne, if his people are prepared. David built through Shlomo, and Yahshua builds through us. The chastening may not apply to Yahshua, but it certainly applied to other sons before him.15 "'but my mercy will not depart from him, as I took it from Sha'ul, whom I put away before you. Although correctives would inevitably have to come to his very human progeny, they would not cancel the promises altogether. It may have taken as many generations as there were between David and Yahshua for one of his sons to have a ready ear (Yeshayahu/Isa. 50:5-6) that did not require stripes and chastisement, except on behalf of others. (Yesh. 53:5)16 "'And your house and your kingdom will be established for ever before you; your throne will be established for ever.'" Not just until the Babylonian captivity--though the throne has not been overt since then.17. According to all these words and according to this whole vision, so said Nathan to David. Though the part about not being able to build the Temple himself must have been somewhat disappointing to David, he now knew that he had YHWH's full attention and had such marvelous promises. David wrote Psalm 89 to memorialize this encounter. 18. Then King David came in and sat before YHWH and said, "Who am I, O My Master YHWH, and who is my household, that you have brought me to this point? Sat: Not only does this indicate that YHWH considered him a friend as He did Avraham. This was the basis for building in the Temple a raised pavilion in which the king who is a descendant of David may sit. No one else is permitted to be seated when within the Temple courts.19. "Though this was still an insignificant thing in Your eyes, O Master YHWH, yet you have even spoken to the household of Your servant for a distant [time], and this is the instruction of mankind, O Master YHWH! A distant time: or, for a great while to come; the Aramaic interprets it eschatologically as "for the age to come". Instruction of mankind: literally, torah of Adam--i.e., going back even beyond Moshe's.20. "So what more could David say to You? But You have recognized Your servant, O Master YHWH. 21. "By means of Your word and according to Your heart You have accomplished all this greatness to let Your servant be acquainted with. 22. "On account of the same, You have been magnified, O YHWH Elohim, because there is none like You, and there is no elohim except You, according to all that we have heard with our ears! He is speaking Torah back to YHWH (compare Ex. 15:11; Deut. 4:7; 10:21 et al), showing that he paid attention to the words he had to write when copying the Torah scroll upon his ascent to the throne. (Deut. 17:18)23. "And who is like Your people--like Israel--one nation in the earth that Elohim went to redeem for Himself to [serve as His] people, and to establish a name for it, and to accomplish a great thing for yourselves and awesome things for Your Land because of the presence of Your people whom You redeemed for Yourself from Egypt, Gentiles and their elohim. 24. "Indeed, You have been establishing Your people Israel to be to You a people forever, and You, O YHWH, have come to be an Elohim to them! 25. "So now, O YHWH Elohim, the word which You spoke concerning Your servant and about his house--let it stand forever, and do as You have said Let it stand: or, confirm it, make it binding, establish it. Though he probably really meant it when he said, "Who am I?" (v. 18, which the Aramaic targum takes as "I am not worthy"), still he clearly wanted what YHWH promised!26. "so that Your name might grow [more and more] magnified into perpetuity, to say [that] YHWH [the Master] of Armies is Elohim over Israel, and may the house of David be firmly established before You, Which name of YHWH does he want to grow more magnified? The name that highlights the aspect of His nature that should always be seen among David's descendants. (See note on v. 12.)27. "because You, O YHWH [Master] of Armies, Elohim of Israel, have uncovered the ear of Your servant, saying, 'I will build a house for you.' Therefore, Your servant has found his heart to pray this prayer to You. Uncovered the ear: In other words, David is saying, "I get it! I understand what You meant! Israel is to look at me and learn to risk their lives for You. Let Your house indeed be built in me!"28. "And now, O Master YHWH, You are the One--the Elohim--and may Your words hold true when You promise Your servant this prosperity! 29. "Even now may You be pleased to bless the house of Your servant that it may always [remain] in Your presence, since You, O Master YHWH, have spoken. And may the house of Your servant be blessed from Your blessing forever." He did not want any blessing except what came from YHWH and what He defined as blessing.
After the same: that is, YHWH's reminder to David that his job for the kingdom was to subdue his enemies so that there could be peace and the Temple could be built. This is what motivated him in the battles described below. Metheg haAmmah: possibly "bridle of the measure/cubit" or "bridle of the mother city", probably the name of a town, or, David took control of the Filistines' capital city, though they still had their own rulers in the individual city-states. This way they could no longer hold the threat of attacking Israel. The Aramaic translation has, "the arrangement of the cubit"--possibly some technology the Filistines had not previously allowed Israel to share.2. Then he attacked Moav and measured them off with a cord, making them lie down on the ground, and he measured off two lines to put to death, and the full length of the line to let live, and Moav became servants for David, bearing a tribute. The exact method they used is not known, but the Aramaic translation took it as a form of casting lots. Bearing: could mean either carrying or enduring. But it is probably the former, because while such a means of choosing some to live and some to die is foreign to modern morality, and would be considered an atrocity, people at this time were of a very different state of mind. They expected that if they were defeated, their lot was to be killed, so they were grateful that he spared some, and were willing to serve him because of his mercy. They did their job in the place they were allotted. While David was not hesitant to shed blood without qualms when it was necessary since the House of YHWH could not be built until there was rest from all his enemies, still he was not bloodthirsty. If Yo'av had been commander-in-chief, they might have all been killed, but one of David's own ancestors had even come from Moav. (Ruth 4:13-22) These people were not in the Land of Israel, so he was not required to annihilate them all. And in contrast to his distaste for the blind and lame, we know that David greatly respected great warriors; Sha'ul, for all his shortcomings, had been his hero. So he honored those willing to die, and especially those who fought well enough to survive a battle with his men, by making them part of his own army so they could help him win more battles, as well as to help with the construction of the Temple. Such were worth keeping alive. So he spared the ones one would think he should fear, because their respect for one another was mutual. They feel honored to now be associated with the renowned David.3. Then David attacked Hadad-ezer, the son of Rekhov, king of Tzovah, as he was going to turn back his hand at the river. Hadad-ezer means "a mighty one helps". Tzovah was east of Levanon and north of Damaseq. Turn back his hand: Aramaic, to change his border. They were apparently trying to expand their territory. "The river" is thought to be the Ferath (Euphrates). Khamath lay between it and that river, and verse 10 suggests that this was the territory they were trying to take so that they had access to the immense volume of trade that that river would allow them.4. And David captured from him 1,700 war-horses and 20,000 footmen, and David hamstrung all the mounts, but of these he left 100 chariots. Hamstringing the horses would keep them from being battle-worthy. David must have remembered the Torah command that the king of Israel should not have many horses, as this was too reminiscent of Egyptian ways. (Deut. 17:16) David was giving his nation an example of how to love and obey YHWH. Apparently he did not consider 100 chariots to be excessive, and it seems to imply that he spared 100 horses or horse-teams to pull the chariots. Or he may have left these with those he conquered so they could guard the new borders of his kingdom for him.5. And when the Arameans of Damaseq came to help Hadad-azer, king of Tzovah, David struck down among the Arameans 22,000 men. Arameans: i.e., Syrians. Again, his ancestor Yaaqov's wives had both come from Aram, which may be one reason David left many of them alive, but he had to weaken them because they had chosen the wrong alliance. Hadad-Azer means "Hadad (a pagan deity) assists."6. And David stationed garrisons in Aram of Damaseq, and the Arameans became servants to David, bearers of tribute, and YHWH delivered David everywhere he went. 7. And David took the golden shields that were on the servants of Hadad-azer, and brought them to Yerushalayim. Shields: or ornamental coverings, as gold is a soft metal and would not function well for a protective purpose; the term comes from a word meaning "to have power over" or "get mastery".8. And from Betakh [security] and Berothai [cypress groves], Hadad-azer's cities, King David took very much bronze. 9. When Tho'i, the King of Khamath, heard that David had struck down the whole army of Hadad-azer, 10. Tho'i sent his son Yoram to King David to ask him for peace and to intensely bless him, because he had engaged Hadad-azer in battle and struck him down, since Hadad-azer had been a man of battles [for] Tho'i. And in his hand were articles of gold, articles of silver, and articles of bronze. Bless: literally, to bow the knee to. He was very grateful to David for removing the threat of the one who had been attacking him.11. King David even dedicated them to YHWH along with the silver and gold that he had dedicated from all the nations that he had brought into subjection-- David knew that the Torah warned kings not to amass much silver or gold for themselves (Deut. 17), undoubtedly due to the intrinsic dangers of doing so, but he also knew that YHWH had commanded him to war against any nation that threatened Israel, so that his son could build YHWH's Temple. He was not supposed to sit around his palace, but to focus on his task for the kingdom. And the benefit of this was great wealth, so he poured it into the Temple as his contribution to what his son would do, rather than sulking because he could not do the part his son was called to do.12. from Aram, from Moav, from the sons of Ammon, from the Filistines, from Amaleq, and from the plunder of Hadad-azer, the son of Rekhov, king of Tzovah. Several of these peoples had earned this conquest by mistreating Israel earlier in their history. Hadad-ezer was apparently a neighborhood bully. (v. 10)13. Thus David got a reputation when he returned from defeating Aram in the Valley of Salt--18,000 [in all]! Thus it seems that David killed 40,000 Arameans in all. (Compare verse 5.) Got a reputation: literally, accomplished a name--one which was to be recognized, representing a people that was truly greater than others and that no one else should exalt themselves against. Valley of Salt: probably the Great Rift in general, since the Salt Sea (Dead Sea) is in it, and the Rift runs north beyond the Kinnereth (Sea of Galilee) to very close to Aram. This valley is where his ancestor Avraham had fought to recover his relatives, and upon his return paid tithes to Melkhitzedeq. That it is called the Valley of Salt rather than the Sea of Salt suggests that the Dead Sea had not yet filled the whole valley. This stands to reason because it had only been 1,000 years since the S'dom and Amorrah cataclysm that cut off the Yarden River's outlet, which thus started filling up the deep gash in the earth's surface that was caused by the same event.14. And he stationed garrisons in Edom; in all of Edom he put garrisons, and all of Edom became servants to David, and YHWH was giving David victory everywhere he went. Giving victory: or, bringing him deliverance.15. Now as David was coming to reign over all of Israel, David began to execute judgment and justice for all of his people. This is another reason the nations around him respected him: he was honorable. He treated his people--and even his enemies--rightly. As the Torah said, those from outside Israel who attached themselves to him were treated as equals. (Ex. 12:49 et al) They recognized that we are designed to follow one strong leader, not a group of leaders. This is an example of what YHWH said would take place if we followed the statutes and righteous judgments that Moshe taught. (Deut. 4:5ff) The nations around us would say ,"Surely this is a wise and understanding people!" No one else had such appropriate laws. Sha'ul might have taught David war, but Moshe taught him relationship with YHWH.16. And Yo'av the son of Tz'ruyah was over the army, and Y'hoshafat the son of Akhilud was the chronicler. Chronicler: literally, causer to remember, i.e., a historian who kept records. He may be the one who wrote this book. Y'hoshafat means "YHWH has judged" and Akhilud means "My brother begets children" or "brother of a child".17. Also, Tzadoq the son of Akhituv and Akhimelekh the son of Evyathar were the priests, and Serayah was the one who kept tally. In contrast to the historian-scribe above, this type of scribe was more connected with the Torah. Tzadoq means "righteous", Akhituv means "my brother prospers" or "my brother is appropriate". Akhimelekh means "my brother is a king". Evyather means "eminent father" or "my father has a remnant". He was the only one who survived Sha'ul's slaughter of his family. (1 Shmu'el 22). While Tzadoq's line would prove to be more worthy, David preserved the priestly dynasty that had begun to serve in the days of Eli, because though they were not the ones designated to be priests, they must have had to fill in during a void in proper leadership, and apparently were as faithful as they could be in that role. Therefore David does not rob his family of some due credit, while at the same time restoring the proper line now that it is possible. Akhimelekh was named for his grandfather, and Akhituv may be mentioned partly to distinguish him from Akhimelekh's great-grandfather, whose name was also Akhituv. Serayah means "YHWH exerts Himself", "YHWH endures", or "YHWH rules".18. And B'nayahu the son of Y'hoyada [was over] both the Krithites and the Plethites, and David's [own] sons became officiators. B'nayah means "YHWH has built [up]". Y'hoyada means "YHWH knew". Krithites and Plethites: possibly executioners or bodyguards in general, but there was a people who lived near the coast who were also called by Krithites (1 Shm. 30:14; Y'hezq'el 25:16; Z'kharyah 2:5), often mentioned in conjunction with the Filistines. They may have been mercenaries who came from among the Filistines or other sea peoples. Plethites comes from a word for "swiftness", and is only used in connection with the Krithites. Some therefore translate it "couriers". This would mean David trusted foreigners to carry his war plans, etc. This multiplicity of foreigners who see David as king foreshadows Yahshua. Those who know themselves to be Israel are being called to return to the ancient ways, but there are many who have no blood relationship who will also be joined to him. Of course they would worship YHWH, not their former elohim. Officiators: or, priests--possibly in a more general sense than the Levitical priests of v. 17, for the king presided over some Temple functions, but more in a civic sense, and never impinging on the duties of the Levites. (e.g., 6:17-18) This is the manner in which Yahshua can be both king and priest--after the "order of Melkhitzedeq". This helps us avoid the erroneous doctrine that he replaced the Aharonic priesthood. This could not be, because due to the actions of Pin'has, YHWH made that priesthood eternal. In fact, the only tribe that we can identify absolutely today is the Levite, and most particularly the priestly line of Aharon. Some with this genetic marker are being actively trained to serve in the Temple when it can be rebuilt. The writer to the Hebrews might have chosen to leave this somewhat ambiguous because of the corrupt priesthood in its day, which led the true priest in exile to start the Essene sect. But as the Kingdom draws nearer, we must have the facts straight and rightly divide the Word.
Now we see a glimpse of David's next priority: keeping his promises. He had promised Y'honathan that he would not cut off his posterity when YHWH had cut off all his enemies. (1 Shmu'el 18:3; 20:14) Do him kindness: This phrase is first used of the messenger who is sparing Lot's life just before he destroys S'dom (Gen. 19:19) Avraham also uses it in the context of his life being spared. (Gen. 20:13) So this phraseology especially signifies matters of life and death.2. And there was a servant belonging to the household of Sha'ul, and his name was Tziva, so they summoned him for David, and the king said to him, "Are you Tziva?" And he said, "Your servant!" I.e., "At your service!" Tziva means "one who is stationed", as in an army post, and the term is also used for a statue--i.e., one who stays in place. And indeed, of all the thousands who must have served Sha'ul, he has not abandoned his master's household, though the head of the house has died. Clearly others in the household have dissipated, but Tziva has kept track of where to find the heir to the throne.3. So the king said, "Has there ceased to be [any] man left belonging to the house of Sha'ul, that I may carry out Elohim's kindness to him?" And Tziva said, "There is still Y'honathan's son [who has] damaged legs." Tziva might well have been suspicious of David's intentions, as there were few rulers who would be sincere in asking such a question, as we well know from Herod's tendencies to feign kindnesses like this. He is also warning David, because he knows David has no affinity for the blind or lame. This was a test for David, and he passed it by getting beyond his feelings or preferences, and keeping his promise. The story behind why Y'honathan's son was lame was told in a parenthetical note in chapter 4.4. So the king said to him, "Where is he?" And Tziva told the king, "He's right there at the home of Makhir the son of Ammi'el in Lo-Dvar!" Lo-Dvar was a place of hospitality for David later as well when he needed shelter. (Chapter 17) It is located in Menashe's tribal territory, so this Makhir was probably named after Menashe's son. (Gen. 50:23)5. So King David sent and brought him from the home of Makhir the son of Ammi'el from Lo-Dvar. Makhir means "sold" or "merchandiser". Ammi'el means "Elohim is my kinsman". Lo-Dvar means "no pasture" or "no word", but the root meaning is "not arranged in order". The picture here will be more fully described below. The term dvar is used of a pasture in Mikha 2:12, which says the remnant of Israel will be gathered in such a place, then led out from there by their king. So the word for "wilderness", midbar, could also mean "the place of pasture", and indeed it is the place where the "flocks" of Israel gathered once, and will again be arranged in order before we can re-enter the Land. The "Word" cannot be fully applicable until we are all gathered together. The more we attach ourselves to Torah, the more properly we will be arranged.6. As Mefibosheth the son of Y'honathan the son of Sha'ul was coming to David, he fell on his face and prostrated himself. Then David said, "Mefibosheth!" And he said, "Here is your servant!" 7. And David said, "Don't be afraid, because I will certainly treat you kindly on account of Y'honathan your father, and I will restore to you all of your ancestor Sha'ul's land, and you yourself will regularly eat bread at my table!" Anyone summoned before the great king David would certainly have some apprehension, but the grandson of his predecessor would especially fear because of the tendency of kings to wipe out any possible heirs to their throne. By restoring Sha'ul's land, he was keeping Torah, when already the ancient boundaries were greatly disrupted. He restored order to Israel in this way. David's descendant Yahshua instructed his servants to invite the lame and blind to the banquets they give, since they cannot repay the kindness, like Mefibosheth. (Luqa 14:13)8. And he prostrated himself and said, "What is your servant, that you should turn to look at such a dead dog as I am?" Notice how he humbles himself before the one in whose hand his life rests. He considered himself a "dead dog" because though once in line to be king, he was now in no position to do so, due to his inability to even begin to fight battles. But David had used this same phrase when asking why Sha'ul would hound one so insignificant. (1 Shmu'el 24:14) It may have been a common idiom of the day, but if not, Mefibosheth is using the same phrase to bring to mind the promise David made to Sha'ul in the same context not to cut off his posterity (24:21-22) But David was already only interested in blessing him, not in being blessed.9. Then the king called for Tziva the servant of Sha'ul and said to him, "All that belonged to Sha'ul, including everything that was in his house, I have given to the son of your master, 10. "and you must work the ground for him--you and your sons and your servants--and when you have brought [in its produce], it will serve as your master's son's food, so that he may eat, and Mefibosheth, the son of your master, will regularly eat bread at my table." (Now Tziva had 15 sons and 20 servants.) Mefibosheth means "exterminator of the shameful thing". He is also called Merib-baal in 1 Chron. 8:34. This either means "Baal is my advocate" or "contender with Baal"--either the opposite meaning, or one basically the same, except that Y'honathan may have overridden his wife's name for her son with one that did not include the name of a pagan deity. He is thus a picture of the Northern Kingdom (of which he was in line to be king), whose name was changed from "Not a People" to "Sons of the Living Elohim". (Hos. 1:10) They are being taken out of the "house of the merchandiser" who claims a relationship with Elohim, but dwells without the Word of YHWH in that it considers much of it to be outdated. Its true heritage is being restored to it by the Messiah (YHWH's anointed, whom David both pictures and is pictured by), though once intimately connected to his counterfeit, the imaginary "Jesus" who supposedly annulled the Torah, because of the faithfulness of some who were in that household through no fault of their own, often at odds with its head because they knew of no other place to go at that time, but were faithful to the anointed one to the degree that they could encounter him then (as Y'honathan was). Indeed, its restoration will include the blind and lame. (Yirmeyahu 31:8) It is now being given real "food" to eat. Tziva is a picture of the remnant who stayed faithful, though in the household of the counterfeit Messiah. His is put in cgarge of the entire estate because he lived up to his name. Again he is a servant with servants of his own. But note how many of them there are as compared to the two named that they serve. They may be a picture of those who are called least in the Kingdom--in a lower position, but there nonetheless.11. So Tziva said to the king, "Your servant will do everything just as my master the king has ordered his servant [to do], though Mefibosheth is eating at my table as one of the king's sons." Though: It is as if he is saying that Mefibosheth would not have been hurting for food if David had left Tziva in charge of him as well, but that he would honor the king's request anyway.12. Now Mefibosheth had a small son, whose name was Mikha. So all who lived in Tziva's house were Mefibosheth's servants, Mikha's sons are only mentioned in one place (1 Chron. 8:34-35), and they disappear from the story, so it seems that the historian here is emphasizing that although he was lame in his legs, Mefibosheth was not sterile, but could still procreate and did continue Sha'ul's line, so that David's sons could continue to honor his oath. Since Mefibosheth was 5 years old when Sha'ul died, this may already be some fifteen years into David's reign. If the next chapters are chronological, it could not yet be 20 years into his reign because the heir to his throne was not yet born, nor was David yet married to his mother, and he was 20 years old when David died.13. but Mefibosheth stayed in Yerushalayim, because he was regularly eating at the king's table, as he was lame in both legs. Mefibosheth would indeed respond to this kindness with the greatest appreciation. (19:28)
The parallel passage in 1 Chron. 19 gives some additional details about his event.2. And David said, "I will deal kindly with Khanun the son of Nakhash, just as his father dealt kindly with me." So David sent [a message] by the hands of his servants to console him concerning his father. When David's servants came into the land of the sons of Ammon, Whatever kindness Nakhash had shown David does not seem to be mentioned anywhere in the Scriptural text, but the sons of Ammon are some of the descendants of Avraham's nephew Lot, which may be another reason David was eager to maintain the peace with them when the new administration came to power. Khanun's name even means "great favor", so David wished to start the relationship with his neighboring kingdom off on such a note. But whenever a new ruler comes to power, the dynamics between two nations can change radically and quickly…3. the leaders of the sons of Ammon said to their master Khanun, "Is David really honoring your father, as you see it, just because he has sent people to console you? Hasn't David sent his servants to you [instead] to explore the city and spy it out in order to overthrow it?" They were wise to be suspicious of outsiders, for this type of veiled spying was a common practice, as we know from the story of Yoseyf and his brothers. (Gen. 42:9) But they did not in any way substantiate the threat in this particular case, but acted on it before asking questions. Israel is different from other nations, at least when David is its ruler, and they failed to make the distinction YHWH does between Israel and all other nations. They failed to look at David's fruit; they only saw him as a military threat, without looking into the other aspects of his nature, and made a very foolish assumption. David's grandson Rekhav'am would have such unwise counselors as well. (1 Kings 12)4. So Khanun took David's servants and shaved off half of their beards and cut off their [long] garments halfway--as far as their buttocks, and sent them away. Khanun made a mockery of his own name, and mocked those who had come to express their mourning. Though forbidden in Israel, it was a common practice for pagan nations to shave their heads and beards (Lev. 19:27-28), and even Israelites would frequently tear their garments in mourning, so these cruel men turned them into a parody of mourning. They appeared as if they were violating Torah, with the added injury of having had the part of their garments with the tzitziyoth (Num. 15:38-39) removed as well. Garments: This particular word comes from a root meaning "to stretch". Nakhash was the one who had offered to make a peace treaty with Sha'ul's nascent kingdom only on the condition that he gouge out the right eyes of all the men of Yaveysh-Gil'ad, which would have degraded them even more permanently. (1 Shmu'el 11) In a way that would have been worse than simply killing them. This type of reproach to other nations seems to have been a common trait of these people.5. When they reported [this] to David, he sent [someone] to meet them, because they were extremely humiliated, and the king said, "Remain in Y'rikho until your beards grown [back], and then return." Humiliated: put to shame, insulted. It was not just the indecent exposure they had subjected these couriers to. In Israel, for a man to be beardless is not just a matter of fashion, but to be emasculated (except in cases where a Nazirite shaves after fulfilling his vow--but even then it is not clear whether he only shaves his head hair or if his beard is included). They may have simply given them a pagan-looking beard such as a goatee, but more likely they divided their beards down the middle and removed all the hair on one side. This type of dishonorable treatment was repeated during the Holocaust. Since a beard only continues to grow to a genetically-determined length, they may have had to wait for the other side of their beards to catch up to the side that was left on. Or, they may have simply shaved off the other half so their beard could get to an acceptable length more quickly. Y'rikho was never supposed to be rebuilt (Y'hoshua 6:26), so there should have been few people there to witness their shameful appearance, but it was within the safety of the borders of Israel, so it could be a transitional lodging place.6. When the sons of Ammon saw that they had made themselves odious to David, the sons of Ammon sent and hired the Arameans of Beyth-Rekhov, as well as the Arameans of Tzovah--20,000 foot-soldiers--as well as the king of Maakhah (1,000 men) and the men of Tov (12,000 men). Saw: They may have literally seen an armed escort coming to meet the envoys (suggested in v. 5), but the term can simply mean "perceived" or "realized". Josephus says they knew they had violated their league and were liable to be punished for it. David did not overlook this insult or say, "Let's talk about it" in the modern fashion, for this is not realistic. This is why the Arabs, who are willing to fight to the death for honor (which is very different from ego), have the advantage in today's military context. A wrong had been done and there was no attempt by the perpetrators to settle it or make restitution; instead they tried to cover their sin and buy their way out of the inevitable retaliation. They should have used the thousand talents of silver with which they hired 32,000 mercenary chariots (1 Chron. 19:6-7) to placate David instead, and he might have only killed the actual advisors who came up with such a plan. So David responded in a way that many condemn today, and made use of the strength he had to bring these pagans to the point of lowering themselves and confessing that he was in the right. Beyth-Rekhov means "place of wide open spaces", but this is probably not a place, but rather the household (dynasty) of the father of the king named Rekhov whom David had conquered and required to pay tribute. (8:12) So he had a reason to bear a grudge against David, in his mind, and was thus ready to respond to anyone who might ally with them against David. Maakhah is northeast of the Kinnereth (Sea of Galilee) and Tov is southeast of there, at modern-day Al-Tayiba, Jordan, 20 miles east-northeast of Ramoth-Gil'ad.7. When David heard, he sent Yo'av and the whole army of heroic men. Despite Yo'av's earlier brutality, David was willing to use him, because this was not a time for mercy, but was the job for a ruthless man, as YHWH had put the tribe of Levi's bloodthirstiness to a worthwhile use.8. Then the sons of Ammon came out and arranged themselves in order [for] battle at the opening of the gate, while the Arameans of Tzovah and Rekhov as well as the men of Tov and Maakhah were in the field separately. Opening of the gate: either the time the gate of the city opened, or the beginning of the gate complex, which included more than just doors, but also administrative offices and the court of justice for the city. Which city? Most likely Rabbath-Ammon, the capital of the Ammonite kingdom (now Amman, Jordan). Separately: or alone, by themselves, in part. Tzovah is a region between Khamath and Damaseq.9. When Yo'av saw the battle fronts coming toward him--from ahead [of him] and from behind--he chose from all the select in Israel, and got in position to encounter Aram. Toward him: or, against him.10. And the rest of the people he put in his brother Avishai's hand and he got them in position to meet the sons of Ammon. 11. And he said, "If Aram is stronger than I, then you will serve as deliverance for me, and if the sons of Ammon are too strong for you, then I will to your rescue. 12. "Hold strong and let us be courageous for the sake of our people and for the cities of our Elohim! And may YHWH do what is best in His eyes." Let us be courageous: or, let us hold tightly to one another. It was truly a frightening situation even for this seasoned warrior. They needed each other's strengths, and operated together though on separate fronts. This was the Israelite way, and the Assyrians, knowing this, would later attack several cities in a vicinity at once to keep them all busy so none of them could come to the aid of its neighbor when they besieged it, and they would eventually starve or surrender.13. Then Yo'av and the people who were with him approached to engage Aram in battle, and they ran away from his face! 14. When the sons of Ammon saw that Aram had fled, they too fled from the presence of Avishai, and went into the city. So Yo'av came back from over the sons of Ammon and came into Yerushalayim. Khanun's brother treated David better than he had. (2 Shmu'el 17:28ff) YHWH came to the aid of the weaker of the two armies by causing the Ammonites to assume that their allies were quitting the battle altogether. They knew that they were not strong enough without the Arameans.15. But when Aram saw that it was beaten before Israel, they regrouped themselves, 16. and Hadar-ezer sent and had the Arameans from the other side of the river brought, and they came [to] Kheylam, and Shovakh was the captain of the army of Hadar-ezer in front of them. Hadar-ezer: elsewhere (8:3) written as Hadad-ezer, and the pronunciation would hardly change. Here it may be spelled differently to remove the reference to a pagan deity (Hadad), or it may simply be a scribal error, since the Hebrew equivalents of "r" and "d" differ only by a small stroke. Rather than admit defeat, he hired reinforcements. Josephus says Shovakh had 80,000 footmen and 10,000 horsemen. The river: that is, the Euphrates. Kheylam: "their army" or "the stronghold".17. When it was reported to David, he assembled all Israel and crossed the Yarden [himself], and came to Kheylam. And the Arameans got in position to encounter David, and they fought with him. Now David realized that those he had sent to do what he thought was just "light work" (due to the size of Ammon) would not be adequate, so he took it to the next level and himself got involved, rather than just leaving the battle to his generals. He used more than just the professional army, calling on all the men of Israel who were of military age (from 20 to 50), who were always to be ready for such a situation. He did not send the young men out to die and wait in safety, but led them out himself. He was the greatest warrior in the Land, so now they had to "play with the big boys".18. But Aram fled from the face of Israel, and David killed 700 mounted men from Aram, as well as 40,000 war horses. He even struck down Shovakh, the captain of its army, and he died there. 700: 1 Chronicles 19 has 7,000. Mounted men…war horses: or, charioteers and horsemen. They had to lose so many because of their stubbornness. If someone had not won decisively, the feud would have continued to smolder.19. When all the kings who served Hadar-ezer saw that they were beaten in the face of Israel, they made peace with Israel and began to serve them, and Aram was afraid to ever come to the rescue of the sons of Ammon again. They did the honorable thing and served the people who had defeated them.
Turning of the year: Since this is mainly speaking of the practice of other nations, this probably means shortly after the beginning of the civil year, at which time the harvest would be brought in and armies would more logically try to plunder other peoples. Representatives: or messengers--i.e., those who went to war on behalf of their king. This is often taken as a scribal error for "kings" (there being only one letter different in Hebrew), hinting that it was actually David's responsibility to go to war at that time and would have therefore avoided the events of this chapter altogether. Some scribes have noted in the margin that this is what they think would be more likely in context, supported by the ancient Aramaic interpretation. But this is how it reads in the extant Masoretic text. This was really only a mop-up operation after the larger battles in chapter 10, and he did have other responsibilities as king. On the other hand, David knew that his part in establishing the kingdom of Israel was to do battle, even though he had no direct command to defeat this enemy, since it was not in the land of Israel. Go out: a common idiom for battle. Spoiled: or ruined, even destroyed. Rabbah: often called Rabbath-Ammon, the capital of the Ammonites, and the capital city of the Hashemite Kingdom of Jordan today (Amman).2. And what took place toward the time of the evening was that David got up from [being] on his couch and was walking around on the roof of the palace, and from up on the roof he saw a woman bathing, and the woman was of very pleasant appearance. Though he was a man who usually judged every motive by the Torah, like the forbidden fruit in Genesis, the "lust of the eyes" got the better of him. Palace: literally, king's house. Bathing: or simply washing. She was probably in a courtyard, bathing modestly since she was closed off from the street, but because the palace was higher in elevation than the rest of the city (as evidenced in verse 10) and also taller, he could see down into places otherwise expected to be out of common view. David was also on the roof--a place she might not expect someone to be walking. There is no indication of any lewdness or seduction on her part.3. And David sent and [carefully] inquired about the woman, and [someone] said, "Isn't this Bath-Sheva, Eli'am's daughter, the wife of Uriyah the Hittite?" Bath-Sheva' means "seventh daughter" or "daughter of an oath". In 1 Chronicles she is called Bath-Shua, which would mean "daughter of wealth". Eli'am means "Elohim of the people" or "El is a kinsman". In 1 Chron. 3:5 the order of the components of his name is reversed to Ammi'el. Uriyah means "YHWH is my light" (or energy). Hittite: He was among those foreigners who had joined themselves to David and proven loyal. But though he is listed among the mighty men in 23:39, David does not appear to have known him by name. Though the Torah calls taking another man's wife a "defilement" (Lev. 18:20), the fact that they said Uriyah was a Hittite--the descendant of Heth, the second son of Kanaan--apparently made him think he was not truly David's "neighbor" (considering the command to not covet one's neighbor's to wife apply only to one's fellow Israelite), and that therefore he could partake of her favors despite the fact that she was married. He probably thought that she should not be married to a foreigner anyway.4. So David sent messengers and fetched her, and she came to him and he lay with her (as she had been setting herself apart from her ritual impurity), and she returned to her house. Either she had been taking her miqveh at the time he saw her, or she stayed with him long enough to become ritually clean again after this act, which would mean at least until the following evening. (Lev. 15:18) If her miqveh was to end her monthly time of being set apart, and she conceived immediately, it suggests that some even observed the two-week niddah period then as many Orthodox Jews do today.5. But the woman had conceived, and she sent and informed David, "I am pregnant." We have no indication that she had any children by Uriyah, which indicates that he may have been such a committed soldier that he even gave up his right to exemption from the military for the first year of marriage (Deut. 24:5) to go serve his king instead.6. So David sent [word] to Yo'av, "Send me Uriyah the Hittite." So Yo'av sent Uriyah to David. 7. When Uriyah had come to him, David asked about Yo'av's welfare and the safety of the people, and how the war was going. 8. Then David said to Uriyah, "Go down to your home and wash your feet." So Uriyah left the palace, and a portion [of food] contributed by the king [was sent] out after him. Wash your feet: It is doubtful that he had come directly from the battlefield to the palace, not even having time to clean up. This appears to be an idiom for sexual relations, for he clearly intended to cover his tracks by making it look as if the child was Uriyah's own, and if he was with his wife so soon after she became pregnant, he would not suspect any mischief when it became obvious to all. But the fact that we know about this today is a prime example of how what is done in secret will be shouted from the rooftops. (Luqa 12:3) A portion: the term can even mean a flame--possibly an allusion to Uriyah's own name, and suggesting that as he left, the presence of YHWH left as well.9. But Uriyah lay down at the entrance to the palace with all of his master's servants, and did not go down to his house. There would naturally be a guard-post in front of the palace, and other soldiers coming to and from missions in the field would have a place to stay there as well, or this may simply have been the quarters of the maids and butlers who served the house itself.10. When they reported to David, saying, "Uriyah did not go down to his house", David said to Uriyah, "Aren't you coming from a journey? Why haven't you gone down to your house?" 11. But Uriyah said to David, "The ark and Israel and Yehudah are dwelling in temporary shelters, while with my master Yo'av and my master's servants are camping on the surface of the field, so should I go to my house to eat and drink and lie with my wife? [By] your life and [by] the life of your soul, [I swear that] if I would do this thing…!" What a noble answer! It seems to come from a man accustomed to subordinating self to his community's needs. By these first words it now became obvious to David that this man was no longer a Hittite, but a man truly inclined to serve YHWH and consumed for his king--and David's loophole was gone. He now knew that he had sinned. Heth, being Kanaanite, was appointed by Noach to be a servant, but he was in the right household and it is against Torah to remind someone who has joined himself to Israel where he came from.12. So David said to Uriyah, "Stay here today also, and tomorrow I will give you a sendoff." So Uriyah remained in Yerushalayim that day and the next. A sendoff: in this case, it would include a feast:13. Then David called for him, and he ate before him, and drank, and he got him drunk, then he went out in the evening to lie down on his bed with his master's servants, but he did not go down to his own house. David wanted to dissipate Uriyah's judgment, so he would forget his commitment, and drunkenness is a natural aphrodisiac, but Uriyah was stubbornly faithful to his ideals despite the fact that his wife was obviously a "knockout". David failed to offer the "firstborn" of his thoughts to YHWH, and now all he is left with is to attempt damage control:14. So it turned out that in the morning, David wrote a letter to Yo'av and sent [it] by Uriyah's own hand, 15. and he wrote in the document, "Set Uriyah toward the front face of the fiercest battle, then withdraw from him so that he may be wounded and die." David had very little experience in having to deal with his own sin (compare his actions toward Sha'ul even when it would have seemed he was justified in harming him), and he panicked. With Uriyah dead, he could not accuse David when he found out by whom his wife was pregnant, in which case he could have held David to the death penalty. (Lev. 20:10) And his motivation may have been that he simply still wanted this woman and could not have her any other way. This was his weakness, and for reasons like this the rabbis encourage as little interaction between the sexes as possible. This may be an overreaction, but here it started a hurricane that continued to have repercussions for the rest of David's life and beyond, leading even to the dividing of Israel. It was bad enough to kill such a loyal man, but to have him carry his own death warrant was adding insult to injury. The document was probably sealed, but if it was not, and Uriyah looked at it and trusted the king's judgment and gone to his death anyway would only add credit to his loyalty. David would not have done such a thing before he was king, but would have turned to YHWH for a solution. But the adage that "power corrupts" applied even to him.16. So it came about that as Yo'av was guarding the city, he assigned Uriyah to a place where he knew there were valiant men. 17. When the men of the city came out and fought against Yo'av, some of the people from David's servants fell, and Uriyah the Hittite died as well. But his name survived unsullied. Since Yo'av did not follow David's orders precisely, possibly to avoid making obvious to Yo'av what was going on, other lives were lost as well.18. When Yo'av sent and reported to David all the affairs of the war, 19. he gave orders to the messenger, saying, "When you finish telling the king [about] all the affairs of the war, 20. "then what you should [do] if the king's anger is aroused and he says to you, 'Why did you go so close to the city to fight? Didn't you know that they would shoot from the wall? 21. "'Who struck down Avimelekh the son of Yerubbesheth? Didn't a woman drop a piece of an upper millstone on him from up on the wall, so that he died in Thebetz? Why did you get so close to the wall?' Then say, 'Even your servant Uriyah the Hittite died.'" This was designed to temper David's wrath, since it would be welcome news to him. The details of this account are given in Judges chapter 9. David expected his soldiers to know the military history of their nation, and learn from it. Israeli conscripts today begin with an on-site course about Biblical warfare, and we too will do well to know the battles in Scripture, because they all teach us about spiritual warfare as well.22. So the messenger went, then approached and reported to David all that Yo'av had sent him [to say]. 23. And the messenger told David, "Because the men prevailed over us and came out toward us in the [open] field, we were upon them as far as the entrance to the gate, 24. "and the archers shot at your servants from up on the wall, and some of the king's servants were dying, and even your servant Uriyah the Hittite died." 25. So David said to the messenger, "This is what you must say to Yo'av: 'Don't let this matter be troublesome in your eyes, because the sword may devour this one or that one. Tighten up your battle against the city, and overthrow it!' And encourage him [in this way]." He made it sound as if the whole thing was a matter of chance rather than design, as if that would let him "off the hook". 26. When Uriyah's wife heard that her husband was dead, she began to bewail her master. 27. But when the mourning was passing away, David sent and added her to his household, and she became a wife to him, and bore a son to him. But the thing that David had done was displeasing in the eyes of YHWH. He seems to have thought that by doing the right thing and making official the marriage that he had consummated in fact, he could cancel the effects of his adultery and murder, as if they had never taken place. YHWH did not see it that way. And notice that the blame is placed on no one but David. He did not specify why he wanted Uriyah killed, so Yo'av may have thought it was for a political reason. Judging by the wording in v. 26, Bath-sheva saw herself as property anyway, and being very young, would probably have trusted the king's judgment. She might not even have known the Torah, but he certainly did. That "the king gets what the king wants" has limits is precisely why the king of Israel was always required to write and keep a copy of the Torah with him at all times. (Deut. 17:18) This went down in history as the one blot on David's name--the only time he turned aside from the ways of YHWH. (1 Kings 15:5) Despite an extremely righteous walk, he has a stain on his record. That he was so well-schooled in what was right only made this failure heavier, for a righteous man's wrongdoing carries more weight than that of one who sins habitually. More is required of him. Not only did he take her into his household; she became his primary wife.
David might have thought he had gotten away with the affair of Uriyah, but YHWH knew and revealed it to his prophet. Josephus says that, knowing that kings can tend to let their passions outweigh justice, Nathan asked David to give his opinion what was just in the following case:2. "The rich many had a great many flocks and herds, 3. "while the poor man had nothing at all except one little ewe-lamb, which he had bought and kept alive, and it had grown up together with him and with his sons. It ate from the little he had and drank from his cup, and lay in his bosom, and was like a daughter to him. This suggests that Bath-sheva might have grown up with Uriyah and been his sweetheart "since high school".4. "Then a traveler came to the rich man, and he was hesitant to take from his own flock or his own herd to prepare [something] for the journeyman who had come to him, so he took the poor man's ewe-lamb and prepared it for the man who had come to him!" This man was quite the opposite of Avraham's self-sacrificing hospitality!5. And David's anger burned greatly against the man, and he said to Nathan, "[By the] life of YHWH, because the man who did this is a son of death! I.e., he deserves to die! Nathan used the same roundabout method of jurisprudence that Tamar had used when she was about to be executed for carrying Yehudah's child.6. "And he must double the fourfold compensation as a consequence of doing this thing and because he would not spare [the lamb]!" The fourfold compensation is a normal standard of Torah (Ex. 21:37); this is the minimal fine for stealing a sheep, but David is saying this is not enough. Normally, if the item stolen is found alive in the robber's possession, he must pay double. David thought this sheep was dead, but wanted to add to his sentence. Interestingly enough, in reality the "sheep" Nathan was talking about was still alive, and was in David's possession.7. Then Nathan said to David, "You are the man! This is what YHWH, the Elohim of Israel, says: 'I Myself anointed you as king over Israel, and I recovered you from Sha'ul's hand, Once David has determined what the sentence should be, Nathan reveals who the culprit is so that there is no escaping the weight of the analogy.8. "'and I gave you your master's house and your master's women into your bosom, and I gave the House of Israel and Yehudah to you, and if [that] fell short, I would have added to you [more] just like it--and just like [the other]! His desire could have been assuaged by any of his wives, and he had even legally been given Sha'ul's concubines upon his accession to the throne. (Interestingly, Nathan's name means, "He gave".) How many women of his own did he need in order to leave someone else's alone? The "journeyman" that David felt compelled to feed (v. 4) was the extreme lust that came and went and was not an everyday part of him. But this is one "visitor" to which he should not have shown hospitality at all. One would not let a leper into his tent, nor entertain someone who was cut off from another tribe of Israel according to Torah. We must screen which thoughts we entertain as well.9. "'Why have you disregarded the word of YHWH to do what is evil in his sight? You have struck down Uriyah the Hittite and have taken his wife for yourself as a wife, and you have had him murdered by the sword of the sons of Ammon! 10. "'So now the sword will not depart from your household forever as a consequence because you have disregarded Me and taken the wife of Uriyah the Hittite as a wife for yourself.' Disregarded: or, despised, shown no respect for, considered unworthy of notice. YHWH's Torah says one should not covet his fellow's wife. (Ex. 20:17) To do what he did, David had to ignore this or think it did not apply to him. Nathan described his sin with a term that really caught David's attention, because YHWH was usually at the forefront of his attention.11. "This is what YHWH says: 'Watch me! I am raising up an evil from [within] your household, and I will take your wives before your own eyes and permit your fellow to lie with them in broad daylight, In broad daylight: literally, to the eyes of this [very] sun. "This sun" may simply have been something he could point to at the time, or it may be a way of saying, "within this year". It was already specified that this would be perpetrated by someone from his own household, but who besides the king's own family could be called his "fellow"? So this clues us in to the fact that it would be one of his own sons who would do this thing. His son would also have to break YHWH's commandment in order to do this, bringing further shame on David's house, yet YHWH decreed it would be so because he had earned this by sinning knowingly.12. "'because you acted in secrecy, but I will do this thing in front of the eyes of all Israel and out in the open.'" Out in the open: literally, in front of the sun. (Compare Luqa 12:3) Paul said to rebuke openly as a deterrent to others from doing the same thing. (1 Tim. 5:20) 13. Then David said to Nathan, "I have sinned against YHWH!" And Nathan told David, "YHWH has also let your sin pass by; you will not die. Even if the king might have been exempt from some rulings since in one sense no one was his peer, still he had delivered his own sentence. But his response was exactly what YHWH had been looking for in Adam and Chawwah when they sinned, and did not find in them. Here was a man who responded the way He had always wanted human beings to respond to their errors when pointed out. So He is willing to show him a measure of mercy.14. "'However, since you have given great occasion for the enemies of YHWH to scorn through this thing too, the son that will be born to you will [be the one to] die the death. We have often been told that YHWH gives blank check forgiveness, but this shows that there is more to the equation when one sins willingly. There is still a price to pay. He does not get away with the sin, though his sentence is less harsh than it could have been. He did not have to die; this might have been disastrous to the nation of Israel in YHWH's eyes, but he did have to pay fourfold: he would lose four of his sons before his own death (this one, Amnon, Adoniyah, and Avshalom). This might have been harder for David to bear than his own death would have been. Given great occasion: Aramaic, you have indeed opened the mouth of the enemies of the people of YHWH--i.e., gave them something bad to say about Him. Die the death: Josephus took this to mean he would die soon. This may have been one of the roots of the bad treatment David's own tribe, the Jews, has received over the centuries. 15. Then Nathan went to his own house, and YHWH struck the boy whom Uriyah's wife had borne to David , and he became incurably ill. Note that she is still not called David's rightful wife. We could say that this child was rightfully Uriyah's--had he been alive. Became incurably ill: Elsewhere in Scripture this word is used to describe plagues sent directly by YHWH.16. And David pleaded with YHWH on behalf of the lad, and he started fasting and went and spent the night lying on the ground. David was demonstrating the greatest possible humbling of himself to try to persuade YHWH to relent, probably mainly for the sake of Bath-Sheva, it being her first and possibly only child, whereas he already had other children. But YHWH had given him all the mercy he was going to give in this case. The terms used to describe the child seem to imply that he was more than an infant by this time, unless verse 18 refers to the seventh day of the baby's life. Yet no name is given to the child, royal though he is.17. And the elders of his household rose up over him to lift him up from the earth, but he was not willing, nor would he consume bread with them. They were concerned about his honor; what was a king doing lying prostrate?18. But it turned out that on the seventh day, the boy died, and David's servants were afraid to inform him that the boy was dead, because they said, "Look, while the child was alive, we spoke to him, and he would not listen to our voice, so how can we tell him the boy is dead? Then he might do harm!" Do harm: either to himself, or possibly, that he might kill the messengers as he had done with the one who brought word that Sha'ul had been killed. But he did that because the man claimed to be the one who had killed him. They really did not know him as well as they thought. Seventh day: probably of David's fast, rather than the baby's life.19. When David noticed his servants whispering to one another, he discerned that the child was dead. So David said to his servants, "Is the boy dead?" And they said, "[He is] dead." He was very perceptive, as a king must be; they were clearly not whispering about a surprise birthday party for him!20. And David got up from the ground and bathed and put on ointment and changed his clothing, then he came into the house of YHWH and bowed down. When he came to his house, he asked that they set out bread for him, and he ate. 21. And his servants said to him, "What is this thing you have done? While the child was alive, you fasted and wept for the child, but when the child died, you got up and at bread!" They were afraid he had "lost his mind". This is the opposite of the way he reacted when Sha'ul had died, and very much against the cultural norm of his day. He was not mourning, wailing, or tearing his clothes, as they would expect. He had done all of this before his son died. He may have brought to mind Aharon's neglect of mourning for his sons (Lev. 10:6-20), and there are many similarities, since both knew it was from YHWH and the punishment was deserved.22. So he said, "While the child was still alive, I fasted and wept because I said, 'Who knows? YHWH might take pity on me and let the child live!' 23. "But now that he has died, what is the point of my fasting? Can I bring him back again? I am going to him, but he will not come back to me." He accepted responsibility openly, in front of all of his servants, and did not wallow in self-pity. He could no longer change anything, so why prolong the agony? This is very logical, especially since he had not eaten for seven days, and must have been very hungry. I am going to him: Some deduce from this that innocent children who die so young will be included in the first resurrection and the Messianic Kingdom. Of course, only YHWH knows if this is so.24. When David had consoled Bath-sheva has wife, he approached her and lay with her, and she gave birth to a son and he called his name Shlomoh, and YHWH loved him. Now that the price has been paid, she is finally called David's wife. The child born before should have belonged to Uriyah. Either the child was at least 40 days old when he died, or some elapsed here, because he could not lie with her for forty days after the boy's birth. (Lev. 12:2-4) This is now nearly 20 years into David's reign.25. And He sent [word] by the hand of Nathan the prophet, who called his name Y'didyah, on account of YHWH. Y'didyah means "beloved of YHWH". Unlike Bath-Sheva's first child, this son is given two names! One was given as a blessing from YHWH. YHWH may have been compensating Bath-Sheva for the loss of her very righteous husband and son, neither of which was her fault. Shlomoh means "his peace", and he was so named because YHWH had promised to give him rest from his enemies all around. (1 Chron. 22:9) 26. As Yo'av fought against Rabbah of the sons of Ammon, he captured the royal city. Sons of Ammon: There was no one named Ammon. Their ancestor's actual name had been Ben-Ammi ("son of my relative"), but his people must have tried to cover up the incest made obvious by this name by changing their identity to the sons of the "great(est) people". Besides the immediate reason for fighting them (ch. 10), there were other underlying reasons. YHWH had protected them to some extent because they were Lot's descendants and part of Avraham's family. He let them retain their land when Israel was passing through it. (Deut. 2:19) They had some promises from YHWH, yet still went their own way and joined themselves to other peoples, even after Avraham saved their ancestor Lot's life twice. And Israel even wanted to copy their ways. (1 Shm. 12:12) Because of all of these characteristics, we can see them as a foreshadowing of Christians today. Though they are heirs to some of the promises and the "cousins" of Israel, the "great people" will fall when we take responsibility for what our fathers have done. (See Ts'fanyah 2:9-10.)27. And Yo'av sent messengers to David and said, "I have waged war against Rabbah; I have even captured the city of water! City of water: i.e., he cut off the water source for the whole city of Rabbah. When we can stop the flow of the "water" of Torah, as the Roman Catholic Church did, it is easy to control people.28. "So now, assemble the rest of the people and encamp above the city and capture it, lest I capture the city and it be called by my name!" He wanted to give David the honor for the capture of the capital. By being so loyal in the case of this particular enemy, he was reversing the effect of Lot having chosen the better land than he left to his master, Avraham. He had done all the hard work; the Ammonites would be very weak when David arrived, so it would really only be a formal handing over of power.29. So David assembled all he people and went to Rabbah, fought against it, and captured it. All the people: not the whole nation, but apparently only those from Yerushalayim who were not part of the professional army but were of fighting age. This would give more of the men of Israel a share in the glory, since many of the standing army were foreign mercenaries.30. And he took the crown of their king from off his head, and its weight was a talent of gold with a precious stone, and it was put onto David's head, and he brought out the spoils of the city to [his] great increase. A talent: some define it as 6,000 sheqels, or about 189.5 pounds; Whiston sees it as only 7 pounds. Now the justice for the shocking dishonor the king of Ammon had perpetrated against David and his servants was complete. And since David repented quickly and confessed his error readily, YHWH rewarded him with an additional kingdom.31. And the people that were in it, he brought out and set them at the stone-cutting saw, the iron sharpening-tools, the iron cutting-tools, and made them pass bricks through the kiln, and he did the same to all the cities of the sons of Ammon. Then David and all the people returned to Yerushalayim. Some, including Josephus and the targum interpreters, have taken this as his torturing the Ammonites--by sawing them in two or having them pass through the furnace! But 1 Chron. 20:3 clarifies that he put them to work. After all, his priority was preparing for Shlomo to build the Temple; he could use a whole nation's worth of slaves! He was now their king, and they had to leave their ordinary work behind to accomplish what he required. It is no mistake that this account is tied to Shlomo's birth in the text. Without power tools, this is all the hardest work, which no one would really want to do if given the option, so the enemies who had mocked them so cruelly were put to work on them. He did not see them in terms of universal brotherhood, as modern philosophy would have it. He saw those on the outside as existing for the purpose of helping Israel accomplish YHWH's will, as when they plundered the Egyptians under Moshe. YHWH distinguishes between Israel and the nations, and we will only find Scripture confusing if we do not. Israel must become foremost before it can properly benefit other nations; to treat them as equals in today's milieu is to get the cart before the horse.
Thamar means "a date palm"--certainly the most beautiful sight to one traveling across a desert! Avshalom ("father of peace") and Amnon had different mothers. Like Dinah, Yaaqov's daughter, this is the only daughter of David mentioned (cf. 1 Chron. 3:9), and for nearly the same reason. Fell in love: Unlike Greek, the Hebrew word for "love" carries about as many meanings as the English one does. So it can signify lust as well as commitment.2. And Amnon was distressed to [the point of] making himself sick on account of his sister Thamar, because she was a virgin, and Amnon saw it as beyond his power to do anything to her. If she were not a virgin, he reasoned, he could get away with carrying the affection others might expect in a brother a little too far. He was spoiled as the firstborn of a king, and used to getting what he wanted. This challenge (for that is all it turned out to be--a conquest) really bothered him.3. But Amnon had a peer whose name was Yonadav the son of Shim'ah, David's relative, and Yonadav was a very shrewd man. This peer was his cousin. Yonadav means "YHWH has been generous". He may have thought he was expressing "YHWH's generosity" to Amnon by helping him get what he wanted ("actualize himself"), assuming, as most modern people do, that that would be the loving thing to do. Shim'ah means "fame" (from the word meaning "to hear of"). Relative: most literally, brother; if so, this must be another name for Shammah, which means "astonishment" or "horror". Shrewd: or wise, but not in the sober sense; today we might call him "slick".4. And he said to him, "Why do you, the king's son, languish like this morning by morning? Won't you tell me?" So Amnon told him, "I love Thamar, the sister of my brother Avshalom." 5. Then Y'honadav said to him, "Lie down on your bed and make like you're sick, and when your father comes to see you, you have to say to him, 'Please let my sister Thamar come in and feed me bread, and let her prepare the food in my sight so I can see her and eat from her hand." 6. So Amnon lay down and pretended to be ill, and the king came to see him, and Amnon said to the king, "Please let my sister Thamar come so she can bake me couple of cakes so I can eat from her hand." This may have been a common thing for sisters to do, or her cooking was famous; in any case this behavior that is strange to us apparently did not strike David as at all suspicious. His gauntness would make it unsurprising that he should be sickly, suggesting that he was not eating well enough, but it is possible that the sudden illness he feigned was meant to suggest that he had been poisoned, as the one expected to be the crown prince, to give him an excuse to appear concerned that he watch the whole process of preparing any food he ate.7. So David sent to Thamar in the house and said, "Please go to your brother Amnon's house and prepare food for him." He appears to have had a home of his own. David may have built a house for each of his sons when they came of age. Amnon was becoming shrewd like his cousin; he involved David in this so that in case things went wrong for him, he could claim that David was the one who sent Thamar to him, and that he should have known better than to send her alone.8. So Thamar went to her brother Amnon's house. While he was lying down, she took the unleavened dough and kneaded it and made cakes in his sight, and cooked the cakes. Cakes: from a word meaning "to make plump" but also "to ravish" and "make the heart beat faster"! Apparently the play on words was intentional, but she, being innocent, did not catch on. Amnon means "extremely faithful", "a firm support", or "sure and reliable". His sister must have been counting on him to live up to his name. Cooked: literally boiled, so maybe they were dumplings like today's "matzah ball soup".9. Then she took the baking-pan and started pouring them out in front of him, but he refused to eat. And Amnon said, "Have every man go out from around me!" So every man went out from around him. The ruse goes on t make he think he only wanted peace and quiet so he could settle down to eat.10. Then Amnon said to Thamar, "Bring the food into the bed-chamber and I will eat [it] from your hand." So Thamar took the cakes that she had made and brought them to her brother Amnon in the bed-chamber. Bed-chamber: one of many "red flags" he set up by which to claim she should have known better, as many rape victims are still today blamed. But she is probably barely a teenager, and possibly too innocent to notice them.11. As she brought them near for him to eat, he took hold of her and said to her, "Come lie with me, my sister!" Took hold of: or, grabbed, seized, prevailed upon. "My sister" was also an idiom used for wooing for a lover, as seen in Song of Songs chapters 4 and 5--much like "baby" is today.12. But she said to him, "No, my brother! Don't humiliate me, because it is not done this way in Israel! Don't do this foolish thing! She knew it was wrong, but might not have known it was against Torah, for much of the common people's Torah education came on account of its folklore, and she would know the story of Dinah and Sh'khem better than the more intricate rulings therein. Foolish: senseless or disgraceful. The term is used in a sexual context in Deut. 22:21.13. "As for me, where could I cause my disgrace to go? And you would be like one of the fools in Israel! Please just go now and speak to the king, because he would not withhold me from you!" A marriage between children of the same father was forbidden in Lev. 18:9. She either did not know this, or was plea bargaining, knowing he was stronger than she, and so uses logic to dissuade him. At least it would not seem as bad as what he was asking her to do. But she was probably buying time, hoping that when someone (e.g., her father) consulted the Torah, she could then be released from this bind.14. But he was not willing to listen to her voice, and he overpowered her and forced her down, and lay with her. No matter what she quoted, he only knew what he wanted. One could argue that she was culpable for not crying out (Deut. 22:24), but she had been sent there by her father; it was not even a situation she had put herself in, nor was she lured there. She was also in the house of the king's son, and she might not have thought she dared slander him because of the protocol of the house; the king's son would have many more privileges than a king's daughter, who would still have little say even in whom she married (though in Hebrew tradition women have usually been allowed more than in most cultures, but Torah does not specify this). Her father's reputation rested with her tongue.15. Then Amnon began to hate her with a very strong hatred, because the hatred with which he hated her was greater than the love with which he had loved her. And Amnon said to her, "Get up! Go!" Since she had refused and rebuked him, his feelings for her changed. He had also reached his goal of conquering her, and now he despised her, found her boring, and did not want the reminder of the rebuke in his sight any longer.16. But she told him, "[There is] no reason! This evil--to send me away--[would be] greater than the last one that you have done to me!" But he was not willing to listen to her. 17. And he called his young [servant] who was attending to him, and said to him, "Please send this [one] out from me, and bar the door after her!" This one: Note the tone of degradation. He was a true scoundrel.18. And she had on a long tunic [reaching to the] palms and soles [of her feet], because this is how the virgin daughters of the king would dress. When his attendant had brought her outside and bolted the door after her, Josephus says she wore "a loose coat tied at the sleeves and let down to the ankles so that the inner coats might not be seen". It is the same term used for the coat Yaaqov gave Yoseyf, causing so much envy from his brothers. (Gen. 37:3) It was obviously a sign of royalty or at least very high status.19. Thamar put ashes on her head and tore the long-sleeved tunic that was on her, put her hand over her head, and left, and went around crying. Ashes: or dust. Put her hand over her head: as she was no longer a virgin but did not have a head covering, not having expected to need one.20. And her brother Avshalom said to her, "Has your brother Amnon been with you? But now, my sister, keep quiet; he is [after all] your brother! Don't set your heart on this matter." So Thamar stayed in the house of Avshalom her brother, but she was inconsolable. He probably knew where she was going, and the torn cloak told the whole story. Amnon's servant was also a witness and might also have spread the word more quickly than she got there. Now he was the one concerned with the honor of the house, since her outcry was loud and public. Interestingly, David, though a great warrior, never sent his sons to war, but was training them to be politicians instead. Inconsolable: or awestruck, appalled, stunned, deflowered. She may have been in shock. She was no longer a virgin, and therefore not a political tool by which her father could seal another peace treaty. Josephus said she lived as a widow.21. When King David heard all these things, it angered him greatly. Like Yaaqov, he did nothing about his disgust, leaving his son to take matters into his own hands. Another son, Shlomoh, probably wrote his proverbs about undisciplined sons with his own brothers in mind. David may have realized he was reaping what he himself had sown, and not felt he had the right to rebuke his son for an action similar to his own.22. But Avshalom did not speak with Amnon [either] negatively or positively, because Avshalom hated Amnon on account of the matter in which he humiliated his sister Thamar. He was a very patient man, and bided his time, possibly to make it appear that he had let the matter "blow over", so Amnon would not be expecting retribution from him any longer.23. But it turned out that two full years [later], Avshalom's sheepshearers were in Ba'al-Hatzor, which is with Efrayim, and Avshalom summoned all the king's sons. Avshalom had his own flocks--possibly bought only for this purpose, since sheep have to be sheared every year, not every two. But this may only be part of David's estate given him as "capital" so he could gain his own wealth and thus bring even more honor to his father's house by his industry. All the king's wives were undoubtedly pushing their sons to be impressive so the people would want them to be the next king. Baal-Hatzor: not the large northern city of Hatzor, for Efrayim's territory is in the central part of the Land.24. And Avshalom came to the king and said, "Please look! Your servant has shearers; please let the king and his servants go with your servant!" If he was planning a murder, why would he want the king there? It would be the perfect cover, for no one would expect any foul play with the king there.25. But the king said to Avshalom, "No, my son, please don't have us all go, so we won't be a burden on you. And he compelled him, but he was unwilling to go, but he gave him [his] blessing. 26. So Avshalom said, "If not, please let my brother Amnon go with us." But the king said, "Why should he go with you?" Now David's suspicions were raised, because he knew what Amnon had done and that Avshalom's sister was the victim. So he sent his other sons, though they were not explicitly invited.27. But Avshalom pressed him, so he sent Amnon and all the sons of the king with him. 28. And Avshalom gave orders to his young [servants], saying, "Please watch [and notice] when Amnon's heart is glad with wine. When I tell you, 'Strike Amnon!', then put him to death. Don't be afraid; am I not the one who put you in charge?" He would take full responsibility, and he appears to have had some seniority among David's children. He also appears to be alluding to Y'hoshua 1:9 to inspire additional courage in the men, though he does not really have the authority to liken himself to Y'hoshua. Though Amnon should indeed have been killed for this deed, Avshalom acted beyond his authority. As will be seen, he was by nature a "take charge" kind of man, and he had an "advisor" as29. So Avshalom's young [servants] did to Amnon just as Avshalom had ordered. Then all the sons of the king got up and each mounted his mule and fled. In some sense Amnon did deserve this revenge. The mule is not as fast as a horse, but is more sure-footed, has skin less susceptble to disease, and is capable of defending its rider from even a mountain lion. Since they may have thought he wanted to be the next king and wanted all rivals out of the way.30. But what took place [was that while] they were on the way, the report came to David, saying, "Avshalom has struck down all the sons of the king, and not one of them is left!" Like most rumors, this one accrued a lot of embellishments along the way!31. And the king rose up and tore his garments, and lay down on the ground, and all of his servants were standing by with [their] clothes torn. They joined in the king's expression of grief.32. But Yonadav the son of David's brother Shim'ah responded by saying, "My master, do not say that they have killed all the young men--the king's sons--because only Amnon is dead, since by the mouth of Avshalom it has been determined since the day he humiliated his sister Thamar. 33. "So now do not let my master the king take the word to his heart that says, 'All of the sons of the king have died', because Amnon alone is dead."
35. Then Yonadav said to the king, "Look! The king's sons have come! It has turned out just like your servant said!" He is saying, ""See? Didn't I tell you so?", trying to elevate himself in David's eyes, though he himself was the one who had encouraged the act that got Amnon in trouble.36. And indeed, as he finished speaking, there came the sons of the king! And they lifted up their voices and wept, and the king and all of his servants also wept with very loud crying. 37. When Avshalom ran away, he had gone to Thalmai the son of Ammikhur, the king of G'shur, and David was mourning for his son every day. Every day: literally, all the days--that is, the normal number of days designated for mourning. Thalmai ("furrowed") is named after one of the giants called Anaqim that had inhabited Hevron until Y'hoshua's day. Ammikhur means "a people of white linen", but it may be a scribal error for Ammikhud ("my people is majestic"), as it is spelled repeatedly throughout the book of Numbers. Thalmai was his maternal grandfather. (3:3) But since Avshalom's mother is evidence of a peace treaty with G'shur, he knows David will not send an army to force him to come back--or kill it. G'shur is east-northeast of the Kinnereth (Sea of Galilee), part of the present-day Golan Heights in the area of Gamla. Had the G'shurites defeated Menashe, who land they occupied, or was it in response to a sin in Menashe that YHWH let another people have some of their land?38. When Avshalom fled and went to G'shur, he ended up [staying] there three years. 39. Then David resolved to go out to Avshalom, because he had been consoled concerning Amnon since he had died. Since: or, because. I.e., not that he was not saddened or that his grief was only a show in order to meet public expectations, but this brought closure and relief to an injustice that had never been remedied. Now he just wants his other son backl. Incidentally, Thamar, who had been unceremoniously sent away without a bill of divorce as soon as she had been "married", was free to marry another.
2. so Yo'av sent to T'qoah and brought a crafty woman and said to her, "Please make yourself a 'mourner' and please put on mourning garments, and do not apply an oil to yourself, and you must be like a woman who has been mourning for the dead for many days. T'qoah is in the mountains a few miles southeast of Beyth-Lekhem, his hometown. This would have been a distant relative of his. In any case she is from his area, so Yo'av thinks this will add to the credibility in David's view. Make yourself a mourner: i.e., pretend to be in mourning. Apply oil to yourself: as one might use perfume or a skin cream today.3. "Then you must go to the king and speak to him with such and such a message." And Yo'av put the words into her mouth. 4. So the woman of T'qoah spoke to the king, then fell down with her nose to the ground and did homage, saying, "Deliver [me], O king!" 5. And the king said to her, "What do you have?" And she said, "Rather, I am a widow-woman--that is, my husband has died! What do you have: i.e., Are you ill?6. "And your servant had two sons, and the two of them were struggling in the field, and there was no one to pull them away from each other, and one hit the [other] one and killed him. Servant: the term is feminine. We are told to bring to the judge issues about "degrees of guilt for bloodshed" if they are too difficult for the constituted leaders of tens, fifties, hundreds, or thousands. (Deut. 17:8) At that time there was no king, and YHWH gave this duty to the Levites. But one of the things He said about the king is that he would be a judge as well. (1 Shmu'el 8:6; Psalm 2:10; Prov. 29:4) This is one of the few times we actually see David in this role, though it was probably very common for him to do so.7. "And now the whole family has risen up against your servant and said, 'Turn over to us the one who struck down his brother, so that we can execute him for the soul of his brother whom he murdered, and we will also exterminate the heir!' Thus they will extinguish my [one] remaining coal, and this way they will keep my husband from having a name or a remnant on the face of the earth!" The only way he could justify leaving the young man alive was that the Torah places more weight on guaranteeing Israelites' inheritance than on vengeance being brought on a murder, and the woman is counting on David's knowledge of this.8. So the king said to the woman, "Go to your home, and I will give orders concerning you." 9. And the woman of T'qoah said to the king, "O master the king, let the guilt be on myself and on my father's house, and the king and his throne be held exempt [from responsibility]." Thus the guilt would also be averted from her husband's household.10. And the king said, "Anyone who speaks to you, have him brought to me, and he won't be able to touch you anymore." Touch you: i.e., bother you about this matter.11. But she said, "Please let the king remember YHWH your Elohim, to [keep the] avengers of blood from exterminating any more, so that they will not annihilate my son!" And he said, "[As surely as] YHWH lives, if [one] of the hairs of your son's head falls to the ground…" The latter phrase was used of the sparing of Y'honathan in 1 Shmu'el 14.12. And the woman said, "Please let your servant tell the king about a matter." And he said, "Tell me." 13. And the woman said, "Why, then, have you planned the same kind of thing against the people of Elohim? For the king is addressing this matter as the guilty [party], in failing to bring his outcast back! 14. "Because we are indeed dying and are like waters that are spilt out on the ground and cannot be collected again. But Elohim will not take away a life, but has devised a plan so that the outcast is not banished from Him. In a different context, this would be a fitting summary of YHWH's dealings with both houses of Israel.(See Hoshea 1 in particular.) It would also fit the story that began with Adam in Eden. But in this context, she has the wrong idea. She does not know the Torah well enough, so, "wise" though she is, her answer is simply not true. It sounds like a modern-day Christian or humanistic philosophy in which our ideas of what YHWH would or would not do are based on our emotions. She does not have a foot to stand on, but she just "knows this in her heart".15. "And now that I have come to speak this word to the king, my master, because the people have made me afraid, and your handmaid said, 'Please let me speak to the king; maybe the king will carry out the word of his servant, 16. "'since the king has listened to rescue his servant-woman out of the clutches of the man [who was] to make me and my son together perish out of Elohim's heritage.' 17. "And your handmaid said, 'Please let the word of my master the king be comforting', because my master the king is the same as an angel of Elohim to hear the right and the wrong, and YHWH your Elohim has been with you."
19. So the king said, "Is Yo'av's hand with you in all of this?" And the woman answered and said, "[As surely as] your soul lives, my master the king, if anyone could turn to the right or left from anything my master the king has said! Because your servant Yo'av is the one who gave me orders and he put all these words into the mouth of your servant! Is Yo'av's hand with you: i.e., Did Yo'av put you up to this? Yo'av must have tried to persuade David to do the same previously, but not been heeded, and David recognized the source, to her amazement. Yo'av had taken pity on David's heart since he saw him pining away for Avshalom but also unsure of how to respond to his killing of his other son. He could not stand to see him wasting away, and it broke his heart to see his king and his uncle slowly dying. His advice made sense, but would turn out to be a big mistake. What he does to try to spare his heart will end up tearing his heart out, because it whitewashed the real problem. Yo'av saw that Nathan had reprimanded David with a parable, and David responded well, so he used the same tactic to get his point across. He chose a woman, who could pull David's heartstrings more easily with her manner than a man could. But the king's heart must be even more carefully influenced by Torah than the rest of the people's, because he is subject to unique temptations. (Deut. 17:17) YHWH is merciful, but there is a certain order we must follow to receive it. Avshalom should have been in a city of refuge in Israel, where he could learn from the Levites about the sort of person he should be, but he was not very teachable.20. "Your servant Yo'av has done this thing in order to reverse the appearance of this matter, but my master is skilled like the wisdom of an angel of Elohim to be aware of everything that is in the Land!" Appearance of this matter: literally, the face of this word. 21. Then the king said to Yo'av, "See here; I have carried out this matter. So go, bring back the young man, Avshalom!" David gave in because he wanted to be convinced this was the right course, but when we find the answer we are already looking for, we are most likely to be wrong. Young man: He must have been in his twenties, so this may have either been used as a term of endearment ("the lad"), or to emphasize Avshalom's juvenile tendencies.22. And Yo'av fell to the ground on his face and bowed and bent [his] knees to the king. And Yo'av said, "Today your servant has become sure that I have found favor in your eyes, my master the king, since the king has carried out the word of his servant." Despite his obvious usefulness to the king because of his military savvy, his favor with the king had been seriously diminished after he killed Avner (chapter 3).23. Then Yo'av got up and went to G'shur and brought Avshalom to Yerushalayim. 24. But the king said, "Let him circle around to his own house, and not see my face." So Avshalom went in a roundabout way to his house and did not see the king's face. Though he was home, David was still not sure how to deal with Avshalom. He was glad to have him back, but could not shake the fact that he had killed his other son. Yerushalayim was a tiny place at that time, and Avshalom undoubtedly lived close to David's palace, so he would have to continue skirting it by a circuitous route. 25. Now there was not a man as handsome as Avshalom in all of Israel, who made [people] go quite wild; from the sole of his foot to the crown of his head there was not a flaw in him. 26. And when he shaved his head (because it was at the end of each year that he shaved it, because it was heavy on him)--when he shaved it, he weighed the hair of his head [at] two hundred sheqels on the king's stone. Each year: literally, days to days. Josephus interprets this as "every 8 days"! But it makes more sense that the end of the year is just before spring, when he would want to remove the hair that had warmed him through the winter. Stone: that is a scale or plummet stone against which something was weighed in a balance. Two hundred sheqels is 2 kilograms, or a little over 4 pounds. Whiston estimates up to six pounds--the weight of many newborn infants! So there is something abnormal about this to begin with. 200 sheqels is the weight of the silver that Akhan had stolen (Y'hoshua 7:21), and another bad association is that it was enough to make an idol (Judges 17:4), and indeed, in a man, long hair is usually associated with pride.27. And three sons were born to Avshalom, as well as one daughter, and her name was Thamar, and [what] a woman--she was a beautiful sight! Thamar: He named her after his sister, who was also beautiful, partly to make up for what had been done to her, and partly to bless her with a new start. Josephus says she later became Rehav'am's wife and the mother of King Aviyah.28. And Avshalom remained in Yerushalayim two years, but he had not seen the king's face! 29. And Avshalom sent [word] to Yo'av to have him sent to the king, but he was not willing to come to him. And he sent two more [times], but he would not agree to come. All that Yo'av really cared about in this matter seems to have been that David's spirits were lifted, and that being accomplished, he no longer makes it his priority. And he was trying to honor David's request.30. So he said to his servants, "See? Yo'av's property is beside mine, and he has barley there. Go and set it on fire!" So Avshalom's servants set the parcel [of land] on fire. Property/parcel: literally, allotted portion, i.e., the inheritance that was theirs by lot when it was being divided out. He thought this was the only way to get Yo'av's attention.31. Then Yo'av got up and came to Avshalom in his house and said to him, "Why have your servants set the parcel allotted to me on fire?" As with Avshalom's servants who killed Amnon for him, though the servants are the perpetrators, the blame is placed on their master.32. So Avshalom said to Yo'av, "Look! I sent for you, saying, 'Come here, so I can send you to the king to say, "Why have I come from G'shur? It would be better if were still there!"' So now, let me see the king's face, and if there is any crookedness in me, he can have me executed!" It seemed this was the only way to get his attention, but only because he was used to getting his own way, so Yo'av did not expect better of him, and therefore gave in and let him get away with this childishness. Why have I come? I.e., I really don't have to stay here! (Compare Exodus 14:11.) Like many who "hop" from church to church when their wills are crossed, he had simply moved to a place where what he had done was not an issue. It meant nothing to his grandfather that he had killed the son of another of David's wives. Having lain in wait for his fellow, he should have been brought to a city of refuge for trial. (Deut. 19:9-12) That he did not go there either meant he knew he was guilty and would be turned over to be executed, or that he simply did not see himself as part of Israel. G'shur means "to join" and is the root for the Hebrew word for "bridge". Like a bridge, he was between two options that were equally viable for him, so he was fully committed to neither side. He could still run back to his grandfather in a time of crisis. He might just as well have inherited the throne of G'shur, since his mother was royalty there, and his comments here make that seem likely. Though he might have found a loophole in that he did not shed the blood himself and was crafty enough to talk his way out of it, and though his half-brother did deserve to die for his deeds, still Avshalom would not allow himself to be judged by anyone. He is used to getting what he wants, and is already a king in his own mind. When one will not accept judgment, it is a great hindrance to order in the kingdom. He clearly had some sense of justice, but it was warped because he would not allow himself to be held to a standard, and thus became a "spoiled brat". In a city of refuge, though he would be confined for some time, he might at least have learned from the Levites, but instead he sought refuge among Gentiles, who undoubtedly influenced some of the later events in his life.33. So Yo'av came to the king and reported [this] to him, so he called for Avshalom, and he came to the king and bowed to him with his face on the ground in the presence of the king. And the king started kissing Avshalom. His plea for forgiveness was just another evidence of his political genius. But it may have sprung from a genuine need for his father's approval--something every son yearns for at some level of his being (Psalm 27:8-10; 68:5-6), no matter how slick or vain he is. Both were probably the case to some extent, and Avshalom now has all his bases covered. The kiss was part of the very real blessing that a father can confer on his son--a part of passing on what is best in oneself. Now that he feels he is back in the king's favor, Avshalom can go about whatever business he chooses without the king's soldiers watching him too closely. Avshalom was an admirable individual with much knowledge and skill, though he was misled to some extent. He was very crafty, though not essentially evil. He had great potential, had it been shaped with the proper discipline.
He took advantage of the wide margin David had given him, as his brother later would as well (1 Kings 1-2), though with less successful results. He made a big show of his arrival, presuming to be as important as Yoseyf in Egypt. (Gen. 41:43) The chariot was a symbol of great prosperity and military power. A German group who set out to build a chariot in the ancient manner found that it required some 600 hours to build just one. But as we will see, much of Avshalom's panache was just "smoke and mirrors".2. Then Avshalom rose up early and stood beside the road [to the] gate, and whenever any man who had a dispute was coming to the king for a ruling, Avshalom would call to him and say, "What city are you from?" And [if] he would say, "Your servant is from one of the tribes of Israel", He caught the attention of mainly those who were not of his own tribe, who might possibly have thought Yehudah was receiving favored treatment. This trend would later come to such proportions as to split the kingdom in two.3. Avshalom would say to him, "Look, your cases are appropriate and straightforward, but there is no one from the king to hear you." Avshalom dispensed with a standard and appealed to people's feelings, making them all think that they had a worthy cause and that David was just not doing enough about them.4. Then Avshalom said, "Who will position me as a judge in the Land? Then anyone who has a legal dispute could come to me, and I could bring [him] justice!" Like any "stumping" politician, he says that if only he were "elected", he could do so much better than the incumbent. He makes it sound like David, who is more concerned with real justice than with catering to people's natural preferences, is doing nothing at all, when in fact we have already seen two examples of his ruling rightly in what turned out to be figurative cases; they were just not in line with Avshalom's agenda.5. And it turned out that whenever a man approached to do homage to him, he put out his hand, took hold of him, and kissed him. Sheer flattery! He gains favor with the masses by his pleasantries. But this is the clue to whom he foreshadows--a ruler in the end times who will "come peaceably and obtain the kingdom by flatteries". (Daniel 11:21-34) Many call him the "antichrist", which means not so much "one who opposes the Messiah" as "one who usurps the position of or takes the place of the Messiah". This will undoubtedly be a literal particular person, but leading up to him is the long history of Christianity's forging a legendary "Jesus" that has ended up in opposition to the true historical Yahshua, though originally based on writings about him, and most commonly among the exiled tribes of Israel, rather than Yehudah, which can still read the original writings and knows how they are normally interpreted. In most people's minds, he has become the reality and what Yahshua stood for has been demonized, as we will see was the result for David because of Avshalom's public relations campaign. (16:7-8)6. And Avshalom acted according to this manner for all of Israel--whoever came to the king for judgment, and Avshalom stole the hearts of all the men of Israel. David had to have heard of this, yet again he did not rebuke him.7. Now at the end of 40 years, it took place: Avshalom said to the king, "Please let me go into Hevron so I can fulfill my vow, which I made to YHWH, 40 years: Since David's entire reign was only 40 years (5:4; 1 Kings 2:11), this is an internal contradiction and of necessity a scribal error which was carried on by later copyists. Four years makes complete sense, and Josephus has this reading; one version of the LXX from which the Armenian text was translated makes it probable that another version of the Masoretic text that is no longer extant also said "four". Again we see Avshalom building his support base very patiently until he sees he has enough power to "swing the people". This is nine years after the incident with Thamar which set all of this in motion.8. "because your servant made a vow when I was living at G'shur in Aram, saying, 'If YHWH indeed allows me to return to Yerushalayim, then I will serve YHWH.'" Serve: in this case, apparently, he meant that he would make a large offering to YHWH. Compare Yaaqov's vow in Gen. 28:21. He is speaking Torah language, but does not actually have a heart to serve YHWH. It is somewhat doubtful whether Avshalom had ever made such a vow.9. And the king said to him, "Go in peace!" So he arose and went to Hevron. Avshalom knew David's love for YHWH, and knew that to speak of serving YHWH himself would be very pleasing to his father, and that he would hardly turn down such a request. Arose: Indeed, it turned out to be an "uprising", though this was not yet obvious. This parallels the other apostles' approving Paul's mission to the Gentiles, though its result eventually turned out to be a far cry from their own agenda of returning Israel to the Torah.10. And Avshalom sent footmen throughout all the tribes of Israel to say, "When you hear the sound of the shofar, then say, 'Avshalom has [begun to] reign at Hevron!' Hevron was where David had begun his rule, but it was Avshalom's birthplace, and there seem to have been certain offerings that people had to go to their hometowns to offer. (1 Shmu'el 20:6, 29) Footmen: sometimes also idiomatic for spies, slanderers (talebearers), or explorers. Hevron is the city in Israel with the highest elevation, and is thus a picture of the heavenlies, from which true rule emanates. Avshalom appears to receive his "power from on high" in the place of the ancient judges, just as Christianity's catching on in Rome allowed it to spread much faster due to the clout this appeared to afford it. Like the announcements of Avshalom's arrival (v. 1), Christianity has been impossible to miss, either because of televangelists' "crusades" or their genuine namesake. Avshalom announces something that has not yet become a reality, but people assume it is true and official, and the idea that David had already been deposed will bring out the latent dissatisfaction with David in many who would not otherwise dare to voice it, making his power base in fact greater, just as the media today often take an issue that was obscure and make it well-known so that it receives backing from people who would have otherwise never heard of it. Again this parallels the baseless propaganda that Yahshua had made the "old law" null and void, which caught on because it was wishful thinking for many, and has become "truth" in the minds of many simply due to the apparent credibility of its proponents. As Avshalom's blurring the standard made him appear "nicer" than David, many took the clean-slate idea of "grace with no accountability" as a way to get away with their own agendas.11. And two hundred men left Yerushalayim with Avshalom--[those whom he had] invited--but they went out in their integrity and were not aware of anything. They only thought they were attending a special state sacrifice--a spectacle to witness, certainly. They would, however, appear to be backing Avshalom. They parallel the many who were deceived into thinking "Jesus" was the same as Yahshua, when one is genuine and one is only an imaginary caricature, a projected image that has no substance whatsoever except that which is credited to it by verses taken out of context or mistranslated, not to mention the groundless idea that "Jesus" had long hair just like Avshalom!12. And Avshalom sent Akhithofel the Gilonite, David's advisor, out from his city (Giloh), while he offered the slaughterings. Thus the conspiracy was confirmed, as the people were increasingly going with Avshalom. Akhithofel was apparently Bath-Sheva's grandfather and thus especially respected by David. (Compare 11:3 with 23:34.) Giloh means "uncovered" or "removed into exile", which is the "city" of most whose only information about Yahshua has long been in the form of the Sunday-School "Jesus". Giloh is between Hevron and Yerushhalayim. Conspiracy: or alliance (from a word for binding together), but the term is always used in a treasonous or unlawful sense.13. Then the bearer of news came to David to say, "The hearts of the men of Israel have gone after Avshalom!" The bearer of news: a reporter or announcer, possibly Akhithofel himself, considering that he was sent away by Avshalom (v. 12). He might have been told to bring this news in order to strike fear in David, but still appear to be on his side. He then could have slipped away quietly amid the busyness that followed. (See v. 31.) Hearts of the men: both terms are actually in the singular in Hebrew, so it could read, 'The heart of the man Israel'--as if they were acting as one man but for the wrong purpose.14. So David said to all his servants who were with him in Yerushalayim, "Get up, and let's hurry away, because there is no refuge for us from the face of Avshalom. Depart quickly, so he won't overtake us very fast and thrust injury upon us and strike the city with the mouth of the sword!" It may be that he simply did not want Yerushalayim destroyed. However, with Yo'av in command of his army, it is unlikely that Avshalom's army (which David only assumes exists) could not get very close to the city. But despite his skill as a warrior, David believed the rumors that Avshalom had already amassed so much power, and assumed he would now march on Yerushalayim, though the messenger said nothing about this. Avshalom had not usurped David's throne, but had established a provisional, alternate government in the same land.15. So the king's servants said to the king, "Of course, your servants will do whatever my master the king chooses in every [respect]." What he was saying clearly did not make much sense, but they did not want to argue with the king! But he had not enquired of YHWH. Why doesn't he call Nathan the prophet for advice? And we will later see that the priests were in Yerushalayim with him; why did he not go through them to ask YHWH what to do? He may have assumed that since YHWH had said trouble would arise from his own household, and since YHWH had not relented last time he had asked for a reprieve from punishment, he thought he should just accept what might come about. But since he was repentant and YHWH had put him in his position, he may have been taking the fact that he did have a price to pay for his earlier sin a little too far. It is wise to distrust self, but he was also betraying those who had made him king. The main issue seems to be that he wanted to avoid killing his only son, which he might have to do if he accepted the challenge of battle, as he was a seasoned warrior who could easily beat him. So he simply gave up his crown and his city to avoid having to make that choice. Avshalom knew his father well enough to recognize that his hesitancy to be too harsh with people close to him (which had even included King Sha'ul) was his "Achilles heel", and he took advantage of this. He knew how to move not only the masses, but David himself, and made him feel that he had already been defeated.16. So the king went out with his whole household at his feet, but the king left behind ten women [who were] concubines to keep the house. Left behind: The term often means to forsake or neglect as well. Keep: or watch, guard, protect--i.e., to manage it while he was gone; he may have left them there because he intended to come back and did not want the palace to be a shambles when he did. Or, he might have remembered the prophecy that his fellow would lie with his own wives in broad daylight, and chose these particular women as the least important to him, thus "abandoning" them to Avshalom, but this is unlikely. Ten is the number of completion, and this may symbolize that he still has charge over his palace, though prophetically, women ruling the house of David during Avshalom's revolt symbolizes the fact that "bleeding hearts"--even if male, those ruled by emotion rather than according to Torah--have been the ones who have usually been ruling since Christianity displaced the original followers of Yahshua. Revelation 17:3-7 suggests an intimacy between the Counterfeit Messiah and those who are supposed to be in the House of David. But he abandons her, just as Amnon abandoned Thamar after using her, which is what got Avshalom started. Another reason David failed to discipline his son may have been because of the politics involved in one wife thinking her son was chastised in a worse way than another wife's son. He may have regretted his borderline disobedience of the command that a king should not amass wives to himself, and been attempting to divest himself of some of them.17. As the king went out, and all the people at his feet, they stopped at the furthermost house, 18. and all his servants were passing beside him, along with all the Krithites and all the Plethites as well as all the Githites--600 men who came at his feet from Gath--passing on before the face of the king. I.e., just before leaving the city, David stopped and let some of the others go ahead of him. The first two groups were his personal bodyguards, made up of foreign mercenaries. At his feet: Today we would say "at his heels".19. And the king said to Ithai the Githite, "Why are you going with us too? Go back to your place and stay with 'the king', because you are a foreigner and even an exile! Note that he already calls Avshalom 'the king'. He assumes his reign is already over! In his own eyes, he was a "has-been", and is not walking in the position that YHWH gave him as a man of war. A foreigner: Ithai was apparently the leader of this group of 600 (v. 20), but Githites were from Golyath's home city of Gath! They were Filistines, yet they were among David's most trusted men. They probably joined David all the way back when David requested the city of Tziqlag to "avoid being a burden to the king of Gath" (1 Shm. 27:1-7) There were 600 men with David at that time, and they may be the same ones. Exile: He could hardly expect to survive if he went back to Gath after having sided with the Filistines' arch-enemy!20. "You came in yesterday, and today should I make you unstable with us, to go when I go and where I go? Turn back, and take your brothers back with you--kindness and faithfulness! I.e., Why should you get involved in my troubles and our internal politics? Kindness and faithfulness: i.e., That is very kind of you and you have proven you are faithful, but I don't expect you to endanger yourselves because of me! But Ithai means "with me". His very name bespeaks loyalty. Came in yesterday: Not that they were "Johnny-come-lately's", because they had been with David for more than 20 years; he is emphasizing that they were not born Israelites. But their children were. (v. 22)21. But Ithai responded to the king by saying, "[As surely as] YHWH lives and my master the king is alive, in whatever place my master the king may be, whether it means death or life, your servant will certainly be there!" This attitude in itself is foreign to most of us today, but like Uriyah, this foreigner is more trustworthy than his own people and even his own tribe. Was familiarity breeding contempt? Their loyalty may be due to the fact that they swear in YHWH's name. This might have just been a customary formula by this time, but it appears to indicate that they were not foreigners at heart.22. So David told Ithai, "Go ahead and cross over." So Ithai the Githite and all of his men and all the little ones who were with him crossed over. Little ones: literally, toddlers ("tripping ones"). Crossed over: now, though foreigners, they were Hebrews, because Hebrew means "one who crosses over". The fact that they brought their families with them meant they were more than mercenaries, though initially they had probably joined his army because they were warriors and they respected him more than any other king in the region at that time, and wanted to be aligned with the greatest warrior they knew. They are a picture of those from many nations who, though possibly not even of Israelite ancestry, are willing to lay down their lives for him. David, on the other hand, was crossing over in the wrong direction, away from Yerushalayim and even the Land of Israel proper.23. And the whole Land was wailing with a loud voice, and all the people were crossing over the streambed of the Qidron. (Now all of the people crossed over in front of the Road with the Wilderness.) 24. There came even Tzadoq and all the Levites who carried the ark of the covenant of Elohim, and they set down the ark of Elohim, and Evyathar ascended until all the people had finished crossing over out of the city. 25. Then the king said to Tzadoq, "Take the ark of Elohim back to the city. If I find favor in the eyes of YHWH, He will bring me back and allow me to see it as well as its resting place. 26. "But if this is what He says: 'I have not been pleased with you', here I am; let Him do whatever seems best in His eyes." David was realistic in not assuming that if evil was coming upon him, it might indicate YHWH's displeasure, though he had "kept accounts current" with YHWH in regard to the sins he was aware of. He humbly recognized that it was YHWH's to decide what would befall him, and he knew that having the ark along would not be a "lucky charm" if YHWH had reason to be displeased with him. Besides, he remembered that the last time the ark had been taken into battle, it was captured. He did not expect that Avshalom would destroy the ark or YHWH's sanctuary, though Avshalom had just "taken YHWH's name in vain" by claiming that his reason for going to Hevron was to worship YHWH, when in fact this was nothing more than a smokescreen to cover his intentions.27. And the king said to Tzadoq the priest, "Are you a seer? Go back to the city in peace along with Akhimaatz your son and Y'honathan the son of Evyathar--both of your sons with you. He may be somewhat cynically saying, "You're a prophet; can't you see that you need to stay here?" He is also under stress, but his job is to know what YHWH's will is, and he will not take along those who could continue to reveal it to him. It is because he knows that YHWH has given him authority to defeat his enemies, but will not admit that his son is indeed now his enemy. David would not hold the priests as guilty if they remained at the sanctuary, though it meant they would appear to be loyal to Avshalom. In fact, he only saw it as their being loyal to the place where YHWH had chosen to set His name.28. "Look, I will delay at the fords of the wilderness until word comes from you to report to me." 29. So Tzadoq and Evyathar took the ark of Elohim back to Yerushalayim, and they stayed there.
This would be the last place along the route he was taking from which he could see the holy city, and he may have indeed wondered whether he was paying it his last respects. Psalm 43, which speaks of his needing to be delivered from an unjust and deceitful man and wanting to return to YHWH's holy hill, may have been written at this time. He has mentally removed himself from being a warrior, not seeing battle as an option in this case (in part because Avshalom is also the grandson of another king with whom he has a treaty), and thus is totally out of his element and therefore confused. He is also certainly depressed by the apparent fact that the people for whom he has lived his whole life are now betraying him. He is walking away from where YHWH stationed him, and he is not strong in other areas. He decides to just wait and see what YHWH might do. Yahshua also said, "Not my will, but Yours be done", but the difference was that at that time he was entering the greatest battle of his life, though it was not a physical one. David is following his own heart, and there cannot but be repercussions from that. But he does have an underlying strategy in leaving, which will come out further along in the story.31. And it was reported to David, "Akhithofel is among those conspiring with Avshalom." So David said, "O YHWH, please turn Akhithofel's counsel into foolishness." Recall that Akhithofel had been David's advisor. (v. 12) David assumed he would play the same role for Avshalom. He makes a play on Akhithofel's name (which means "my brother is foolish", though a synonym of the term used here, not the same word).32. Now when David had come as far as the top, where he bowed himself prostrate to Elohim, lo and behold, Hushai the Arkite [came] to meet him [with] his tunic torn and soil on his head. Arkite: a native of Erekh, a city between Babylon and Ur, so he, too, is a very loyal foreigner.33. But David said to him, "If you cross over with me, you will be a burden to me. Burden: No particular reason is given. He may have just been emphasizing that Hushai would be of much more value to him if he stayed on as a well-placed spy, just as YHWH left some faithful people among the corrupt Temple administration in Yahshua's day and later kept some in the church for as long as possible to preserve whatever order they could:34. "But if you return to the city and say to Avshalom, 'I myself will be your servant, O king! I used to be your father's servant, but now I too will be your servant.' Thus you can frustrate the counsel of Akhithofel for me! 35. "And aren't Tzadoq and Evyathar the priests with you there? So it must be that everything that you hear from the palace you must report to Tzadoq and Evyathar the priests. He would have loyal co-counter-conspirators.36. "Their sons are even there with them--Akhimaatz belonging to Tzadoq and Y'honathan belonging to Evyathar. And you can send to me by their hand every word that you hear." He wants to know what is going on with his son.37. So David's associate Hushai came into the city. Then Avshalom arrived in Yerushalayim. Associate: or fellow; the term was used in a technical sense for a particular position among the palace staff--his closest advisor, in fact. (1 Kings 4:5)
Top: that is, the summit of the Mount of Olives. That he is now going downhill symbolizes the fact that his leadership is in decline as well. Saddled: or simply, tied or bound. These foods will keep well and give them plenty of energy. Had Avshalom wanted to kill his father, he could have easily caught up with him.2. So the king said to Tziva, "What? Are these yours?" And Tziva said, "The donkeys are for the king's household to ride on, and as for the bread and summer fruit, [they are] for the young men to eat, and the wine is for those who are fatigued in the wilderness to drink." 3. And the king said, "But where is the son of your master?" And Tziva said to the king, "Believe it or not, he remains in Yerushalayim, because he said, 'Today the House of Israel will give me my ancestor's dominion back!'" My ancestor: that is, Sha'ul, whose throne he could have inherited had he not been crippled and unable to go to battle. 4. So the king said to Tziva, "Okay, everything that belongs to Mefibosheth is yours!" And Tziva said, "I have bowed myself; may I find favor in your eyes, O my master, the king!" He must have been thinking, "Why, that scoundrel, after all I have done for him!" But although Tziva was very diplomatic and politically savvy, the fact that he talks about bowing rather than actually doing it is a hint that something here is not quite what it seems. His flattering tongue should also have told David something was fishy, and it would indeed turn out to be the case. David is also losing his discernment. All he sees is a generous friend, but it is actually a bribe; Tziva has invented a story that will get him a royal land grant. (19:24-30) David had made him caretaker of Mefibosheth's land (9:10), because Mefibosheth was powerless to work it, being crippled, which also means he is powerless to know what Tziva is doing now, or to do anything about it if he did know. 5. When the king, David, had come as far as Bakhurim, lo and behold, a man from the clan of the household of Sha'ul was coming out, and his name was Shim'i the son of Gera. As he was coming out, he came out and showed contempt: Notice how the scribe corrects the fact that David had called Avshalom "the king" (15:19), by clarifying that the real king is David. Showed contempt: belittled or cursed, treated him as unimportant. He is saying David no longer carried any weight in Israel.6. he started pelting David and all of the servants of King David with stones, so all the people and all the brave champions [got] on his right and on his left. 7. And this is what Shim'i said in his contempt: "Get out! Get out, you man of blood and you worthless man! Worthless: or one who fails to ascend or make progress. Man of blood: If he is not blaming David (wrongfully) for the deaths of Ish-bosheth and Avner, his relatives, then he may have been buying into Avshalom's modern philosophy that everyone has a case and everyone should be able to get along; as in our own day, killing has become a part of the old regime, and the young generation does not do things that way anymore and finds it contemptible, Avshalom's life is the textbook for "spin doctors". Worthless: literally, one that does not profit or help us ascend, and indeed, the more David takes this passive attitude of defeatism, the more true it is becoming.8. "YHWH has brought back on you all the blood of the household of Sha'ul, in that you have been king rather than he! So YHWH will hand the kingdom over to Avshalom, your son, and that's what you get for your wickedness, because you are a bloody man!" Avshalom had apparently made the way of the "gentleman" the standard of his day, casting David's greatest skill in a bad light, as if killing people was innately evil in its every occurrence--make like the philosophy that reigns today--even though YHWH had commanded David to be a man of war.9. And Avishai the son of Tz'ruyah said to the king, "Why should this dead dog make light of my master the king? Give me leave to go over, and take his head off!" David would later regret no having let him do so, and would count it unfinished business on his deathbed. (19:16ff; 1 Kings 2:1) David had it easily within his power to completely crush this rebellion, but because it is his own son, he lets his emotions get the better of him. His men are trying to talk some sense into him. But since he was trying to punish himself, he is distancing himself from those, like Yo'av, who he knows would get the job done. Avishai: This presence shows that now not just foreign mercenaries, but at least part of the Israelite professional army is now with David.10. But the king said, "What is [the benefit] for me or for you sons of Tz'ruyah? Just let him dishonor [me], because [if] YHWH has told him, 'Make light of David', then who can say, 'Why have you acted like that?'" David had answered his own question long ago, before he was even king, when he asked, "Who can stretch out his hand against YHWH's anointed and be guiltless?" (1 Shmu'el 26) Now he is the one who is YHWH's anointed, so the guilt of Shim'i should have been obvious to him.11. And David said to Avishai and to all of his servants, "Look, my own son, who came out of my organs, is seeking my life, so of course the Binyamite [will do the same] now! Let it rest, and let him curse, because YHWH has told him [to]! I.e., if even his own son wants to dispossess him, he is not at all surprised that someone from Sha'ul's tribe should want to. He feels that he deserves this treatment, but discipline that is truly from YHWH always teaches us in the process. He still fights for YHWH's honor, but not for his own. He knows this is his fault, but he is trying to add to YHWH's punishment by punishing himself like those who try to "identifying with Christ's suffering" by flogging themselves and being nailed to crosses. Though he is right in recognizing that this could not be taking place without YHWH's permission, but he is willfully ignorant of whether or not YHWH wants him to respond, because he has left behind the priests who could tell him YHWH's will. Yahshua also allowed himself to be betrayed by his subjects, but he did so because he saw the victory on the other side, while David is so concerned to spare his son that he is letting his own people down by not being the picture of hope that a king is meant to be. This is the "exception that establishes the rule"; the one who has been such an example to us all is acting in a very disappointing manner. He is surrendering--something he is not built to do. Yahshua may have thus drawn his teaching about denying even one's own family for the sake of the kingdom (Luqa 14:26) from his own ancestor's bad example.12. "Maybe YHWH will take note of my misery and YHWH will repay me well for his vilification today!" Psalm 25 may have been written at this time (considering especially verses 17-19 of that psalm).13. But as David was going with his people along the road, Shim'i was walking along the mountain ridge parallel to him, and would make light [of him] as he went, also pelting him with stones [from] alongside, and dusting him with loose dirt. 14. So the king and all who were with him arrived exhausted, and refreshed themselves there. Arrived: probably at the ford where he said he would await word from Tzadoq. (15:28) Those who had wearied themselves defending David (v. 6) needed rest before they could go on. 15. When Avshalom and the whole nation of the men of Israel arrived at Yerushalayim, Akhithofel was with him. 16. And it turned out that when Hushai the Arkite, David's associate, came to Avshalom, Hushai said to Avshalom, "[Long] live the king! [Long] live the king!" 17. But Avshalom said to Hushai, "Is this [how] you show kindness to your companion? Why haven't you gone with your friend?" Avshalom still had some sense of decency, and was surprised that someone so close to his father would be so easily shaken from that loyalty. This made him suspicious that some mischief was afoot.18. So Hushai said to Avshalom, "No, because the one whom YHWH has chosen--as well as this people and all the men of Israel--[that's] who I will belong to, and with him I will remain." This people: apparently the tribe of Yehudah in particular, for he contrasts them with the rest of Israel, though they are working in tandem at this point. But it is very democratic to assume that he will of the people must be YHWH's will--though, of course, Hushai does not really believe this. While these intrigues brought out the true evil colors in many, this was an occasion for Hushai to use the "left hand of righteousness" to deceive the rebel, suppressing his loyalty for the sake of his very loyalty.19. And the second time, "Whom should I serve? [Should I] not [serve] in the presence of his son? Just as I served in the presence of your father, in the same way I will be in your presence." Avshalom apparently believed him after he bent over backwards to reiterate his loyalty to Avshalom. Josephus has him say that it really does not dissatisfy him to serve Avshalom rather than his father since they are from the same dynasty.20. Then Avshalom said to Akhithofel, "Bring the counsel that you have among you: what shall we do?" I.e., What should be the first political priority, our first "act of state"? These two men turn out to be his primary advisors.21. So Akhithofel told Avshalom, "Go in to your father's concubines, whom he left to watch the house, and when all of Israel hears that you have made yourself odious to your father, the hands of all who are with you will have a firm grip!" Concubines are secondary wives who are not offered the same protections; they came into the relationship without a contract, and are on the same level as slaves in some respects. By taking his father's harem, he was declaring himself king and David's conqueror. Because of the dishonor this would bring him, it would end any relations David would have had with them. This part of the story continues in chapter 20. Like Yaaqov, for the sake of peace David did not respond when his daughter was violated, so his sons took action, but sexual sin kept coming back to haunt them, as both had their sons take their concubines. Is Akhithofel trying to get revenge on David for apparently choosing the son of another wife over that of his granddaughter, Bath-sheva, as heir to his throne?22. So they had a tent pitched for Avshalom on the roof, and Avshalom went in to his father's concubines for the eyes of all Israel [to see]. This fulfilled Nathan's prophecy. (12:11-12)23. And the counsel of Akhithofel by which he advised in those days was just like one would [eagerly] seek the word of Elohim--that was how all of Akhithofel's counsel was, both to David and to Avshalom. Clearly David had valued his counsel and would miss it now, but David was also already aware that he was a turncoat, so his counsel would now be nauseating to him, though he knew it would be greatly to Avshalom's advantage. He must have felt as blessed as the company that recently hired the retired chairman of the Federal Reserve as its financial advisor! How could he lose now? But though politically savvy, he had no standards and could be bought. That is why David had begged YHWH to thwart his advice, and why he had set Hushai in place as the instrument to do so. (15:31)
We are told in verse 14 that this was excellent advice. It appears he is following the precedents of Moshe, who chose 1,000 from each tribe to fight Midyan (Num. 31:3) and all the tribes of Israel who took 12,000 of the most valiant men to avenge the concubine who was ravaged when the Binyamites would not turn the guilty parties over for justice. (Judges 21:10) Apparently each tribe kept 1,000 elite warriors ready for such eventualities.2. "Then I can come upon him while he is worn out and his hand relaxed, and I can rout him, and when all the people who are with him have fled, I can attack the king by himself. Rout him: or, cause him to tremble. By himself: This is the Amaleqite way. (Deut. 25:17-19; compare the claim of the Amaleqite in 1:13 of this book as well.)3. "Thus I will turn all the people back to you, as everyone returned to the man you are searching for; all the people will be safe." As everyone returned to [David]: possibly just after Sha'ul's death.4. And the matter seemed straightforward in Avshalom's eyes and in the eyes of all the elders of Israel. This is because it was the obvious thing to do. Yet YHWH did not want it carried out, because it would benefit the wrong king.5. But Avshalom said, "Let's call Hushai the Arkite also, so we can hear what is in his mouth as well!" YHWH used the fact that Avshalom, like his brother Shlomo, knew that "in a multitude of counselors there is safety" (Prov. 11:14; 15:22; 24:6, the last of which is written in a military context). Both probably deduced this from watching David's practices. This way he could see the picture from more angles, and he was particularly interested in the opinion of one who is an expert on the battlefield.6. So Hushai came to Avshalom, and Avshalom said to him, "Akhithofel has spoken in such and such a manner. Shall we carry out his word? If not, you speak!" 7. And Hushai said to Avshalom, "This time the advice that Akhithofel has given is not appropriate." This time: He is very diplomatic, careful not to sound like he thinks Akhithofel is a bad advisor overall.8. Hushai added, "You have been acquainted with your father and his men, because they are heroic and bitter of soul, like a bear bereaved [of its cubs] in the field. And your father, being a man of war, will not spend the night with the people. He knows this is not true; David is depressed rather than furious, but Avshalom does not know this, and this is part of the bluff.9. "In fact, he must already be withdrawn into one of the pits or one of the [other] places, and it will turn out that once [any] start falling among them, it will be heard of, and whoever hears it will say, 'There has been a [deadly] strike on those who follow after Avshalom!' The rumor mill will now start working against Avshalom, just as it had brought him to power. Pits: specifically one dug by men, usually as an animal trap. Over and over David had hidden in caves. Normally a soldier would not expose the civilians to the danger he must face; indeed this is David's modus operandi, but in the case it is again not true.10. "Then even the capable son, whose heart is like the heart of a lion, will be completely melted away, because all of Israel knows that your father is a hero, and those who are with him are capable sons. Capable son: or, son of the army, i.e., a professional soldier. He thought Avshalom might be forgetting his father's chief trait because he had been so soft on Avshalom personally.11. "So this is what I advise: Let all of Israel be gathered together to yourself, from Dan as far as Be'er-sheva', like the sand that is by the sea for sheer numbers, then you can approach and go face him. Dan and Be'er-sheva' are the northern and southern extremes of the habitable part of Israel. But this would buy David time while they assembled.12. "Then when we come to him in one of the places where he may be found, we will be on top of him like the dew falling on the ground! Then not even one of the men who are with him will be left for him. Like the dew: which covers everything very suddenly when the saturated air cools to a certain temperature.13. "And if he has been brought into [association with] a city, then all of Israel will carry ropes to that city, and we will drag it into the riverbed until not even a pebble can be found there!" The riverbed: He is assuming that any city would be built by such a water-source. Again, this is hardly likely, but it sounds impressive, and he probably says it with gusto, playing to the ego of the man who likes grandiose events, in the style of many of his Arab cousins today.14. Then Avshalom and all the men of Israel said, "Hushai the Arkite's advice is better than Akhithofel's advice!" Thus YHWH had ordained [it] to render Akhithofel's excellent advice ineffective, in order that YHWH could bring calamity to Avshalom. YHWH let Hushai out-"spin" Avshalom, precisely fulfilling David's prayer in 15:31 since he had done something to make what he asked for possible.15. Then Hushai said to Tzadoq and to Evyathar, the priests, "Akhithofel has advised Avshalom and the elders of Israel thus and so, and I have advised him like this and like that. 16. "So now, send [word] to David quickly, to say, 'Do not pass the night at the transitions [into] the wilderness, but be sure to cross right over, lest the king be swallowed up along with all the people who are with him!" Transitions: Heb., aravoth--possibly a scribal error, for 15:28 calls the place he would wait "avaroth"--the fords, which makes sense in relation to his crossing the Yarden (v. 21). David had gained strength in the wilderness on numerous occasions before this.17. Both Y'honathan and Akhimaatz were standing at Eyn-Rogel, and a servant-girl went and told them, and they went and reported it to King David, because they could not be seen coming into the city. These were the sons of the priests who had been designated as couriers by David. (16:36) Eyn-Rogel means "spring of the footman or fuller", and is on the border of the territories of Binyamin and Yehudah between Maaleh Adumim and Gilgal.18. But a young man saw them and told Avshalom, so they both left hurriedly and came into the house of a man in Bakhurim, and he had a well in his courtyard, into which they went down. They may have gotten this idea from hearing Hushai talking of David hiding in a pit. (v. 9)19. Then the woman took and stretched a cloth over the face of the well, and spread out on it some grain [to be ground], so the matter was not noticeable. 20. When Avshalom's servants came to the woman at the house, they said, "Where are Akhimaatz and Y'honathan?" And the woman told them, "They crossed over the enduring water." When they had looked [for them] but did not find them, they returned to Yerushalayim. Enduring water: or, prevailing water, i.e., a perennial stream, as contrasted with the many seasonal streambeds that are all around the Land of Israel. She was not technically lying, because a well is a place of "enduring water" too! Lake Rakhel, Rahav, and Ya'el, it seems women are the best at hiding things! Since the only resident of Bakhurim mentioned previously was Shim'i, it is possible that this woman is his wife, so that not only tribes but even households are divided against one another as in many a "civil" war. Yahshua may have been thinking of this precedent when he spoke of how it would again be just before his kingdom begins, when again the "son who is called the father" (Avshalom means "father of peace") tries to usurp his constituency. Atheists do not care to oppose the restoration of the ancient interpretations of the Scriptures; it is those of the same household--Christians who cannot distinguish between the Father and the Son--who take sides against those who again follow the Torah. 21. Now after they had left, what took place was that they came up out of the well, then went and reported to King David. What they told David was, "Get up and quickly cross over the water, because this is the counsel Akhithofel has [brought] against you." Get up… cross: The commands are in the plural. Hushai does not tell him that Akhithofel's advice has been nullified. Did he think Avshalom might change his mind? Prior to this, Avshalom does not seem to have had any intention of killing David, but now that Akhithofel has put it into his mind that this is necessary, Hushai had to speak in the same vein, and there was still the possibility that they could attack him while he was weary, so he had to at least take this into consideration. Though he seems to have lost his edge because he had run out of enemies to fight and the people are no longer galvanized by a common enemy, and the fact that his own son had become his enemy had caught him by surprise, still the instinct remained in him to set up a spy network, and it is working to his advantage.22. So David rose up along with all the people who were with him, and they were crossing over the Yarden until the light of the morning--until there was not one lacking, who failed to cross the Yarden. 23. When Akhithofel saw that his advice was not carried out, he saddled his donkey and got up and went to his home in his city, gave orders to his household, then hanged himself and died, and he was buried in his father's tomb. Hanged: or simply, strangled. Now that he sees that Avshalom is doomed, he chooses to commit suicide rather than face the certain wrath of David. The two of these verses together form the backdrop for Yahshua's prayer just before his arrest (Yochanan 17:12), where he mentions that of all that the Father has given him, he has not lost one, except the one who was designated for destruction. It may have been this juxtaposition of verses that first tipped him off that, like Akhithofel, one who had formerly been among those closest to him would betray him.24. While David was arriving at Makhanayim, Avshalom crossed over the Yarden--he and all the men of Israel with him! He may have had a 40-mile lead if Avshalom crossed at the same point, but it seems from v. 26 that he crossed further north. David was at the place where Yaaqov had seen a vision of two army camps. (Gen. 33:2) One was Yaaqov's own, and another was the camp in the wilderness with the Tabernacle in its midst; now there is a third camp at that location, for David may have seen it as a place where he could be reminded that YHWH was for him.25. Now Avshalom had set Amasa over the army in place of Yo'av. And Amasa was the son of a man named Yithra, who had gone in to Avigal, the daughter of Nakhash, the sister of Yo'av's mother Tz'ruyah. Amasa means "burden-bearer". Yithra means "overabundance". Avigal means "my father has rejoiced"--a variation on Avigayil, though not the same person as David's wife by that name. However, she was David's sister (1 Chron. 2:15-16), so the two generals are first cousins. It sounds as though Avigal was the wife of another man, and that therefore Amasa was not one who could join the congregation of Israel at festivals. (Deut. 23:2) 26. Then Israel and Avshalom encamped in the land of Gil'ad. 27. But as David arrived in Makhanayim, Shovi the son of Nakhash from Rabbah of the Sons of Ammon, as well as Makhir the son of Ammi'el from Lo-D'var and Barzillai the Gil'adite from Rogelim Shovi means "my captivity". Nakhash means "hissing serpent" or "bronze". He is not the same Nakhash as the man in v. 25, but is an Ammonite. Rabbah means "great chief", and was at the site of the present-day capital of Jordan, Amman. . Makhir means "sold"; Lo'D'var means "no word". This was also a place in Gil'ad where Mefibosheth had been given asylum by the same Makhir before David brought him to the palace. (9:4) Rogelim is also in the highlands east of the Yarden. That there are three foreigners east of the Yarden bringing him help is prophetic of the fact that the end-times counterfeit Messiah will not be able to take over the lands of Ammon, Moav, or Edom (Dani'el 11:41), which constitute the habitable parts of Jordan today, and that this area is charged with providing a refuge for those who have to flee the land of Israel in a day to come. (Yeshayahu/Isa. 16)28. brought cots and bowls and earthen vessels, and wheat, barley, and flour, and beans, lentils, and parched [grain] 29. and honey and sheep's butter, and cow's [milk] cheese near for David and for the people who were with him to eat, because they said, "The people are hungry, exhausted, and thirsty in the wilderness." Shovi was more noble than his brother Khanun of chapter 10 infamy.
2. And David sent one third under the command of Yo'av, one third under the command of Avishai the son of Tz'ruyah (Yoav's brother), and one third under the command of Ithai the Githite. And the king said to the people, "I myself will also certainly go out with you." Under the command of: literally, by the hand of. David understood well the concept of the threefold cord which cannot easily be broken. If three different groups are being attacked, it is difficult for them all to be surrounded. Possibly because the place reminded him of what Yaaqov did here in Makhanayim when he was about to encounter his brother Esau, he is doing some things correctly. He is recovering some strength. As we see from Psalm 3, which he wrote during this very time, he keeps going back to his confidence in YHWH over and over, but cannot seem to remain grounded in it. Since there is no longer an enemy from outside, David is in a sense battling himself as Yaaqov was. It is his own flesh and blood that is the only enemy now. I will go out: He also knew that the best army is led by one who goes into battle ahead of them rather than sending them while he himself sits in a safe place.3. But the people said, "You must not go out, because even if we run away, they will not set [their] heart on us, and if half of us die, they will not care, and now we are about 10,000. So now it is better that you come to be a help for us from the city." We are about 10,000: or possibly (implying), "You are worth 10,000 of us". I.e., he is the only real target, so they will not even expose him to battle now, to ensure that his rule can be reestablished.4. So the king said to them, "I will do whatever is best in your eyes." So the king stayed near the gate, while all the people went out by hundreds and thousands. He is not acting like a king, but like an elected representative. Like Yaaqov at Sh'khem, he is refusing to judge. He did not even consult YHWH.5. And the king gave orders to Yo'av, Avishai, and Ithai, saying, "Be gentle toward Avshalom for my [sake]." And all the people heard when the king gave orders to all the captains concerning the matter of Avshalom. David is still following the advice of the woman in chapter 14, but Yo'av, who put her up to it, has changed his opinion. 6. When the people went out [to] the field to meet Israel, and the battle broke out in the Forest of Efrayim, To meet Israel: Thus "the people" here refers to Yehudah--at least the part that has remained with David, for we will see that many sided with Avshalom as well. Is this a picture of the Church's reaction to the resurgence of Messianic Jews? Forest of Efrayim: Not in Efrayim's territory, but across the Yarden in the northwestern part of Gad's. Josephus says it was in the Aravah (the plain of the Rift Valley near the Yarden River). So why is it called Efrayim? Since forests in Scripture are often symbolic of people and even armies (Yeshayahu 10:18-34; 37:24; 44:14; Y'hezq'el 15:2-6; 20:26-27; Zkh. 11:2), it is a picture of the fact that it will take the presence of the armies of Efrayim--the reborn Northern Kingdom of Israel--to defeat the Counterfeit Messiah.7. and the people of Israel were beaten before David's servants, and a great blow was dealt there that day--20,000 [were struck down]. 8. Now what took place there [was that with] the battle dispersing over the whole surface of the territory, the forest was increasingly devouring more people than the sword had devoured that day. The forest there today is very sparse, but prior to 701 B.C.E., when the earth's axis was turned over 6 degrees southward, there was much better rainfall and far more vegetation in this region. Similarly, the stars are said to have fought for YHWH's people against their enemies (Judges 5:20), and YHWH cast great stones from the sky to help Y'hoshua win his battle. (Y'hosh. 10:11) Creation will come to the aid of those who are doing His will. In Revelation 12:16, we also see the earth coming to the aid of the woman the dragon is trying to destroy. One of the ways the forest helped was with great pits that were there (v. 17); here is another:9. When Avshalom encountered David's servants, Avshalom was riding on the mule, and the mule came under the thick [network of] boughs of a large terebinth [tree], and his head became caught in the terebinth, and he was put between the heavens and the earth, and the mule that was under him kept on going. He appears to have gone off on his own, in a way very typical of his whole life, for there was no one with him to defend him. The mule: one of those ridden by all the king's sons. (13:29) But Yehudah's blessing from Yaaqov (Gen. 49:11) related to donkeys, not mules, which are sterile and thus cannot bring fruitfulness. That Avshalom rides one is symbolic of the fact that his kingdom can get nowhere. The judges and their sons rode on donkeys. Between: the literal meaning is "distinct from", and it is repeated before both of the items being described, so it is as if it is saying there was no place for him either in heaven or on the earth. He is the same picture as the image in Dani'el 2:35, for which no place was found when it was shattered. The Counterfeit Messiah certainly does not fit with YHWH's heavenly pattern, and the "father of peace" is out of touch with the realities on earth, for too much peace lets evil grow and run wild like his hair. Nevukhadnetzar, who built the image, also had his hair grow long at one time, and the Sunday-school "Jesus" pictures always show him with long hair. Now what was Avshalom's pride has come back to bite him. As David promised to the woman in chapter 14, not one hair of his head had fallen to the ground--but this was not exactly what he had in mind! Kept on going: literally, went across. Did it, too, desert him for David's army?10. And a certain man saw and reported [it] to Yo'av, and said, "Guess what? I saw Avshalom hung up in the terebinth!" A certain man: literally, "one man" or "a unified man". Keep this in mind.11. And Yo'av said to the man who had told him, "Now look here! You 'saw'--so why didn't you strike him down to the ground right there? Then it [would have been] up to me to give you ten [pieces of] silver and one armor-belt!" Armor-belt: apparently symbolizing a badge of honor. Up to me: literally, on me.12. But the man said to Yo'av, "Even if I was weighing a thousand [pieces] of silver on the palm of my hand, I wouldn't put out my hand toward the son of the king, because in our hearing, the king gave you and Avishai and Ithai orders, saying, 'Be careful to avoid going against the young man, Avshalom!' He would not be bribed.Be careful: This is similar to our hesitancy to slaughter the counterfeit Messiah "Jesus", for, like the tares in the true Yahshua's parable, uprooting "him" might cause some of the true wheat to be lost in the confusion. But he only said to leave it until the time of the harvest, and now is that time.13. "Otherwise I would have done injury to my own life, because there isn't any matter hidden from the king--and you yourself would have taken your stand in opposition to me." Done injury to my own life: or, acted falsely against my own soul. I.e., the king would have killed him for doing so. Taken your stand: i.e., in court or as his executioner.14. So Yo'av said, "I won't wait before your face in the same way!" And he took three shafts in his hand and thrust them through Avshalom's heart while he was still alive in the heart of the terebinth [tree]. Yo'av may have just been taking revenge on Avshalom for burning his fields (14:30), or he may have realized that David was not acting as king when he gave these orders, for he had walked away from his position, even calling Avshalom the king. He was only speaking as David, and he had not carried out his Torah obligation to be the one to kill his own rebellious son. (Deut. 21:18ff) So Yo'av is actually carrying out YHWH's will. And David never did actually say, "Do not kill Avshalom"; the man who reported had added his own interpretation. In Yo'av's eyes, this probably was a very merciful way of killing him, as brutal as he usually was! Shafts: the same word used for branch, scepter, tribe, or rod. They may have come from the tree he was hanging in. Josephus says he shot him, so the "shafts" may have been arrows.15. And ten of Yoav's young armor-bearers surrounded Avshalom, and they attacked Avshalom and killed him. Ten men is symbolic of an entire congregation, and "armor-bearers" in Hebrew simply means "those who take up vessels or implements", a term also used for the articles used in Temple service. Yo'av, again, means "YHWH is a Father", so the picture is that it takes "a unified man" (v. 10) and a whole congregation who take up the vessels belonging to YHWH the Father (not the "father of peace"), as well as the army of Efrayim (v. 6) to conquer the Counterfeit Messiah. The three may end up all being pictures of the same entity.16. Then Yo'av gave a signal on the shofar and the people came back from chasing after Israel, because Yo'av spared the people. Spared the people: or, held the people back. It is unclear which group is referred to in the latter case. But it appears to be emphasizing that his only real target was Avshalom.17. Then they took Avshalom and threw him into the great hole in the forest, and they established a very big heap of stones over him. Then every man of Israel went quickly to his tent. It is ironic that Hushai had told him David was probably hiding in such a hole. (17:9) Yaaqov had buried his family's idols under a Terebinth tree (Gen. 35:4), and Avshalom was certainly an idol to David and all Israel.18. Now while he was alive, Avshalom had taken and erected a [memorial] pillar--the one in the king's valley--because he said, "I have no son to carry on the memory of my name." So he called the [memorial] pillar by his own name, and it is called Avshalom's Monument to this day. Monument: literally, hand (Heb., yad). It is used in this way in, for example, Yad Vashem, the Holocaust memorial in Yerushalayim. But yad is also sometimes used as an idiom for a phallus, and the term for "memorial pillar" here (matzevah) often refers to the phallic symbols placed around Asherah idols as the goddess' "consorts". So what is being said here is that they had actually built his memorial in the forest with this pile of stones (mainly because of his rank as the king's son, not because they had great respect for him), while this steeple-like column that he intended as a monument to himself instead became a laughingstock. The monument known as "Absalom's Pillar" in the Qidron Valley was built too late to be this same one. David's eternal covenant could not continue through Avshalom if he had no son. Like his mule, it would be as if he were sterile. It is interesting that the question of whether "Jesus" had any children has come into the public spotlight so often recently (via the DaVinci Code, etc.) while it has usually been assumed (based on the silence of the text) that he never married. Seeing the direction that the institutional Church took this assumption, we cannot ignore Dani'el's statement (11:37) that the one he elsewhere calls the "Prince who is to come" would have no regard for the love of women. Though Avshalom clearly did, symbolically, the end result would be the same. Yet we were told in 14:27 that Avshalom had three sons and a daughter, and Josephus says the latter would later marry Shlomo's son Rehav'am and bear him Aviyah, his successor, but he would not be considered Avshalom's heir. His sons may have died while he was still living, because Lev. 18:8, 20 name two sins Avshalom had committed when taking his father's concubines, and verse 29 of that chapter says that anyone who did such disgusting things would be cut off from Israel. The rabbis have interpreted "cut off" to mean that if not directly killed for such a sin, the perpetrator would die without an heir. (His line would no longer remain a part of Israel.) Another possibility is that, as we see even among modern European royalty, only certain descendants can qualify as heirs to the throne, and he may have thought that (if they were already born) none of his sons would qualify as David's heirs, but if he bore children by David's wives, they would. A matzevah was used for fertility rites, so he had built it as a prayer to a pagan deity that his efforts to impregnate the concubines would be successful.19. Then Akhima'atz the son of Tzadoq said, "Please let me run and carry the glad news to the king that YHWH has vindicated him from the hand of his enemies!" Vindicated: a legal term meaning to rule on his behalf as in court.20. But Yo'av said to him, "You are not a man of glad news today, though you can carry news on another day--but this day you cannot carry the news, because the king's son is dead." I.e., "You are fit to carry glad tidings, but though that is what this really is, the king will take it as bad news--and might kill you for bringing it, as he did the man who brought the news of Sha'ul's death. So, just in case, we will send a foreigner instead":21. But Yo'av said to the Kushite, "Go, tell the king what you have seen.' So the Kushite bowed to Yo'av and ran. Now that Avshalom is dead, Yo'av calls David "the king" again.22. Then Akhima'atz the son of Tzadoq said to Yo'av yet again, "However it turns out, let me run behind the Kushite too!" But Yo'av said, "Why is this, my son? You [want to] run when there is no glad news to be found?" I.e., you will not be rewarded for it.23. But he said, "Whatever takes place, let me run!" So he told him, "Run!" So Akhima'atz ran by a roundabout way and passed by the Kushite.
He was clearly watching in that direction already and thought he saw something, and a better angle confirmed that he was right.25. So the watchman called out and reported to the king, and the king said, "If [he is] alone, there is glad news in his mouth." And he kept coming and got closer. There is glad news: Why? Apparently if the whole army was not returning, or if it was safe for one many to come alone, unguarded, it appeared obvious that the threat had passed.26. Then the watchman noticed another man running, and the watchman summoned the gatekeeper and said, "Look! A man running alone!" And the king said, "This one [must be] bring glad news as well." 27. Then the watchman said, "It seems to me that the way the first one runs is like the way Akhima'atz the son of Tzadoq runs!" So the king said, "This is a decent man, so he will come with glad news." Akhima'atz must have had a very distinctive way of running, to be recognized from so far away. Having outrun the designated courier, he was clearly either very fast or an "eager beaver". Considering how valuable he seems to have been to Yo'av (v. 20), he was probably a regular courier for the king.28. Then Akhima'atz called out and said to the king, "Shalom!" And he bowed to the king [with] his nostrils to the ground, and said, "Blessed [be] YHWH, who has caused the men who lifted up their hand against my master the king to be closed in!" 29. And the king said, "Is it well with the young man, Avshalom?" And Akhima'atz said, "I saw the big uproar when Yo'av was sending the king's servant, but I don't know what [it was about]." 30. So the king said, "Come around and take your stand over here." So he came around and stayed [there]. 31. Then there came the Kushite, and the Kushite said, "Glad news has brought itself, my master the king! Because YHWH has vindicated you today from the hand of all those who [have been] rising up above you!" 32. And the king said to the Kushite, "Is it well with the young man, Avshalom?" And the Kushite said, "Let the enemies of my master the king be like the young man, as well as all who have risen up above you in order to do harm!" He chose a very diplomatic way to break the news to him, with the focus in the right place, hoping to make David recognize what had really been at stake.33. And the king started trembling, and went up to the roof-chamber above the gate, and began to weep. And this is what he said as he walked: "My son, Avshalom! My son! My son! Who could have permitted me to die instead of you, O Avshalom, my son, my son?" Instead of: literally, beneath. The uprising is over, but his first thought is the loss of his offspring. He may have assumed that since he was YHWH's chosen, anything that came from him should be preserved. In the same way, the Messiah has many offshoots, and indeed, nearly every movement or philosophy that has arisen in "Christendom" since his advent has been affected by him in some way, and probably ameliorated the civilization to some extent. Still, when measured against the true Messiah, none of the "spinoffs" meets the standard, and all will eventually have to be cut down, even "Jesus" as the Church has portrayed him--as opposed to Torah, a Sabbath breaker, a deity in himself rather than the restored image of YHWH, as calling us to tolerate anything for the sake of love and peace, or wanting to start a new religion rather than call us back to the original intent of the covenant that YHWH said was eternal. This person never existed, but is only an image based on Gentile assumptions being applied to a Hebrew Messiah, and thus is his "child" but one that has clearly "rebelled". The rift is growing, to the point that some who do no more than call him by his real name, Yahshua, are thrown out of churches! At one time this was a forgiveable error, but now it has guards defending it, though the corrective is well-enough known. Again those leading the rebellion are convinced that they are the righteous ones. So as David had no choice but to stop having compassion on it, though it broke his heart, we too must oppose what is leading so many astray--not hate our natural families who are caught up in it as such, but recognize the reality that what was once our nurturer is the chief opponent of the Kingdom this time, and not offer it any support or protection as long as it remains unrepentant.
2. So the deliverance that day turned into mourning for all the people, because the people had heard it said that day, "The king is grieved over his son." 3. So the people went away stealthily into the city, just as people who are ashamed as they flee in battle steal away. The historian Josephus said they were afraid to have a victory parade like the conquerors that they were, but rather came in tears as if they had been beaten.4. Now the king had covered his face, and the king was crying with a loud voice, "My son, Avshalom! O Avshalom, my son, my son!" 5. So Yo'av came to the king in the house and said, "Today you have made the faces of all your servants dry up--those who have let your life slip away to safety, along with the life of your sons and daughters, the life of your wives, and the life of your concubines-- Came: The term can sometimes mean "filled a void"; i.e., he stepped in and did the right thing, taking care of what David should have, while he was instead "hiding his head in the sand". "Father" is part of his name, and he was taking this role toward the king, as risky as that must have been. David's own father, who might otherwise have advised him, was probably dead by this time, as David, his youngest son, was almost certainly over 50 years old.6. by loving those who hate you and hating those who love you! Because today you have allowed a report [to go out] that you have no commanders or servants! Because today I have realized that if Avshalom had only survived, and all [the rest of] us had died, [it would have been] all right in your eyes. Hating: He was not accusing David of harboring malice toward anyone, but the outcome was the same, because he had made a choice between two entities, favoring one at the expense of the other. That is how the term "hate" is often used in Scripture, clarifying such passages as Luqa 14:26. He was simply ignoring them. I.e., "It is as if none of us mattered to you or even existed!" He was angry enough to remind David that what was important was the kingdom, not his personal feelings. He was not recognizing that sometimes a man's enemies are those from his own household. (Mat. 10:36)7. "So now, get up! Go out and speak to the heart of your servants, because I have sworn an oath by YHWH [that] if you do not go out, not a man would stay with you tonight, and this would have been worse for you than all the evil that has come upon you since your youth until now!" I have sworn: Since David was already acting as if he had no subjects (v. 6), Yo'av himself would make sure he really had none left, for he was threatening to take control of the throne. Previously he had given David the honor of a victory he himself could have won (12:28), but to jar David to his senses he is now saying that of David does not change his tune, he himself will become king if he has to. And he was probably strong enough to be a real challenge for David to fight. Tonight: He did not even give David the option of thinking about it for a few days.8. So the king got up and sat in the gate, and it was reported to all the people, saying, "Look there! The king is sitting in the gate!" So the people all came into the presence of the king, as each man of Israel had fled to his tents. His strategy worked. Came as…[they] had fled: i.e., they rushed to greet him. It brought the people great joy to see justice being carried out by their again. ("Sitting in the gate" is an idiom for holding court along with the elders of the city.)9. And what had taken place was that all the people in all the tribes of Israel were arguing among themselves, saying, "The king recovered us from the hand of our enemies, and let us slip out of the palm of the Filistines' [hand]!" "Yet now he has hurried out of the Land on account of Avshalom!" 10. "But Avshalom, whom we had anointed over us, has died in the battle! So now, why are you mute about bringing the king back?" Though some felt David had abandoned the throne and did not deserve to be king again, others remembered how beneficial his rule had been to them and did not want him to be angry with them for following what turned out to be false promises about Avshalom, so to make sure of it they decided to make a strong showing of support for him. They had no reason to remain aloof from him except the shame of having left him and being proven wrong.11. So King David sent [word] to Tzadoq and Evyathar, the priests, to say, "Speak to the elders of Yehudah to say, 'Why have you become the last to bring the king back home? Because the word of all Israel has come to the king at his palace! Yehudah was both the first and last to recognize David's kingship--first at the beginning of his reign (2:4), when in fact he was king only over Yehudah, and last at this point. This is a prophecy of how the pattern would be with Yahshua, who was proclaimed "king of the Jews" in the beginning, when all of his followers were Jewish, but because of misinformation, for centuries most have not been, while other tribes have recognized him. Note that to accept the true Messiah, they had to repudiate the "father of peace" and recognize the true Jewish king again, because the northern kingdom has given "Jesus" his power in contrast to the true Yahshua.12. "'You are my brothers! You are my bone and my flesh! So why are you the last to bring the king back?' The other tribes had not yet actually carried out their intent, so David was trying to motivate Yehudah through healthy competition, saying, in effect, "Don't let yourselves be the last, for that would be a disgrace!"13. "And say to Amasa, 'Aren't you my bone and my flesh? May Elohim do the same to me and add more like it, if you will not become commander of my army for all the days [of my life] instead of Yo'av!'" Yo'av was also from Yehudah and had been with him all along, except for the fact that he was really responsible for Avshalom's rise to power. But now David offers to replace him with his cousin if the latter will just come back. He may have been upset with Yo'av for killing Avshalom against his will, or simply smarting from the recent rebuke and demoting him despite his courage in taking his life into his hands to demonstrate such loyalty to the king that he was willing to bring him the truth to him even when he did not want to hear it.14. Thus he influenced the heart of the men of Yehudah like one man, and they sent [word] to the king, "Come back--you and all your servants!" Amasa means " a burden", so the weight of this political move may have been what "tipped the scales" in his favor, for though Yo'av was clearly more capable of leading his army, Amasa was the closest thing the other tribes had to a king, and he thus made him part of his "team" so they would feel they had a stake in his rule.15. So the king came back. When he arrived at the Yarden, Yehudah had come to Gilgal to go out to meet the king, to conduct the king across the Yarden.
Meet: greet with a welcome.17. and there were a thousand men with him from Binyamin, along with Tziva, the young [steward] of the household of Sha'ul and his fifteen sons and twenty servants with him, and they rushed [to] the Yarden before the king [got there], David had not yet discovered Tziva's lie, but he was still playing politics to curry favor with the king, who is now in a much better position to reward him yet again.18. and the ferry boat crossed over to take the king's household across and to do whatever was best in his eyes. And Shim'i the son of Gera fell down in front of the king as he was crossing the Yarden, A ferry boat crossed over: or possibly simply, he crossed the ford. Josephus says he made a bridge of boats across the river so he could cross with ease!19. and said to the king, "Don't let my master count me guilty nor remember what your servant did wrongly on the day that my master left Yerushalayim, that the king should take it to heart, Wrongly: twistedly, perversely.20. "because your servant knows that I have erred--and look! Here I came today, the first of the House of Yoseyf to come down to meet my master the king!" Shim'i's repentance was elaborate and enthusiastic. Once he realized that David was again in a position to punish him for what he had done, he spared no pain to make David's return the opposite of how he had made his departure.21. But Avishai the son of Tz'ruyah responded by saying, "Shouldn't Shim'i instead be put to death [for] this, since he treated YHWH's anointed with such contempt?" This was obvious even to Shim'i, but David apparently accepted his repentance as genuine, though later he seems to have had doubts. (1 Kings 2)22. But David said, "What do I have to do with you, sons of Tz'ruyah, that you have come to serve as prosecuting attorneys today? Should anyone in Israel be put to death today? For don't you know that today I am king over Israel?" I.e., don't forget who is in charge. What do I have to do: Josephus renders it, "Will you never leave off?" He probably did not want his first act as soon as the war was over to be remembered as harsh or reopen any wounds. Prosecuting attorneys: thus used in modern Hebrew; the term is singular here--satan, meaning any adversary who resists or opposes. This greatly clarifies passages like Mark 8:33, where, with a foreigner's understanding of the language, it would otherwise appear that Yahshua was calling Keyfa the devil himself (as used in Luqa 4:8)!23. Then the king said to Shim'i, "You will not die." And the king made an oath to him. He would keep the oath all his life, though he would regret it, but would find a loophole when on his deathbed! (1 Kings 2:8ff)24. Then Mefibosheth the descendant of Sha'ul came down to welcome the king, and he had not prepared his feet, nor attended to his mustache, nor had he washed his garments from the day the king had gone [away] until the day that he came [back] safely. No one had expressed his grief and preoccupation with David's departure in a more vivid way than he. He entered into mourning rituals, and Yahshua's statement that his students would fast when the bridegroom was no longer with them is strongly reminiscent of this. Attended to his mustache: Notice that it does not say, his beard, for apparently the command to not mar the extremities of the beard (Lev. 19:27) was commonly interpreted in the fullest way, i.e., the beard was not typically trimmed at all by Israelites, but only the mustache, to keep it out of the mouth if so desired but not to change the shape or "weightiness" of one's face. This custom is preserved by many Orthodox Jews, and is again being adopted by many returning Efrayimites.25. But it turned out that because he had come [to] Yerushalayim to meet the king, the king said to him, "Why didn't you go with me, Mefibosheth?" 26. So he said, "My master the king, my servant tricked me, because your servant said, 'I will saddle the donkey and mount it and go with the king'--because your servant is lame. 27. "But he slandered your servant to my master the king, while my master the king is like an angel of YHWH--but do whatever is best in your eyes, Tziva not only disregarded his master's orders to prepare for his departure; he even made it sound to David like Mefibosheth did not want to come. Slandered: somewhat of a play on words, because, while Mefibosheth was lame (literally, skipping or limping), the root word of "slandered" is "foot", and often means to go about spying on others--i.e., "He walked circles around me!"28. "because no one in my father's household would be anything but dead men before my master the king, yet you have set your servant among those who eat at your table, so what right do I have to even cry out for help to the king any more?" Dead men: Very few descendants of a former king would be spared when a new dynasty began.29. So the king said to him, "Why should you speak any further about your affairs? You and Tziva can split the field; I have spoken!" It seems David distrusted his story somewhat, since he did not take all of the land back from Tziva; or it may be that since he had spoken so hastily without checking out the facts when he rashly gave it all to Tziva, he did not have the right to completely go back on his word.30. And Mefibosheth said to the king, "He can even take the whole [thing], after my master the king has returned home safely!" He was speaking with flamboyant honorifics toward the king, and probably did not actually intend Tziva to have it all, for he did have a son to whom he would need to leave an inheritance. (9:12) The king: This phrase is used so much more often than "David" to describe him in this chapter, that we must take him as a picture of Yahshua, for when all Israel sees that the master who went away has really come back after all, those who doubted (as they did with Moshe) and let their actions become slack, are all now trying to tighten up so he would not even consider destroying them. (Compare Luqa 12:42-48) But if even by Yahshua's day people were not used to having a real king of their own around, how much more should we take to heart the responses they brought to him, even if they were not all the best-motivated? 31. Barzillai the Gil'adite had also gone down from Rogelim and crossed over the Yarden with the king, to give him a sendoff. Rogelim means "launderers"--those who make garments white, a symbol of righteousness. (Rev. 3:4, 18) With the king: neither ahead of him nor behind. This is prophetic of the fact that righteousness will come to the Land at the same time Yahshua returns there. Crossed over: One is never too old to become a Hebrew!32. Now Barzillai was very aged--eighty years old--and he had supported the king while he sojourned at Makhanayim, because he was a very great man. Barzillai means "my iron", reminding us of the fact that when the Messiah returns he will rule with a rod of iron (i.e., an unbending standard, Psalm 2:9; Rev. 2:27). Supported: nourished and sustained; i.e., he provided food for all of David's entourage. Great: idiomatic for wealthy, and he proved to also be magnanimous.33. So the king said to Barzillai, "You come across with me, and I will support you along with myself in Yerushalayim!" 34. But Barzillai said to the king, "How many days do I have [left] to live, that I should go up with the king [to] Yerushalayim? Days: literally, days of years.35. "I am eighty years old today; can I tell what is beneficial from what is harmful--as if your servant could [even] taste what I would eat or what I would drink, or as if I could still hear the voice of the men and women who sing! So why should your servant any longer be a burden to my master the king? 36. "As a small [token] your servant can cross the Yarden with the king, but why should the king repay me with such a reward? 37. "Please let your servant go back so I can die in my own city with the grave of my father and mother. But look! There's your servant Khimham! He can go across with my master the king, and you do for him whatever is best in your eyes." Khimham means "their longing", and may have been Barzillai's son (Josephus thinks so) or one of his own servant, thinking he would be more useful to the king than he himself would. If this was his son, what more complete gift could he give him than his very continuation? David had been allowing circumstances to push him around, but Barzillai represents established strength, who gives him back the people's longing for their king. The rod of iron leaves, but its influence remains after its job is done, for once the longing for the king is there, some will not need to be forced to obey, for they will love the King enough to want to serve him. Like Shim'i, David remembered Barzillai on his deathbed (1 Kings 2:7), but with the opposite result. In Yirmeyahu's day, there was a lodging-place in David's hometown of Beyth-Lekhem run by the family of one named Khimham. (Yirm. 41:17) It could be that since he upheld David, YHWH honored his descendants by having Yahshua born in the sukkah owned by the keeper of this inn. (Luqa 2:7)38. So David said, "Khimham will go over with me, but I will do for him whatever is best in your eyes! And anything that you may decide in regard to me, I will do for you."
A kiss of greeting was used in more contexts there at that time than it is today, as it still is in some parts of the Middle East.40. And the king had crossed at Gilgal, and Khimham crossed over with him, as did all the people of Yehudah, and they were conducted the king across, along with half of the people of Israel. Crossed at Gilgal: or, continued on to Gilgal. Half the people: possibly those from the tribes who lived on the eastern bank of the Yarden.41. But, lo and behold, there were all the men of Israel coming toward the king! And they said to the king, "Why have our brothers, the men of Yehudah, stolen you away and brought the king and his household across the Yarden, and all of David's men along with him?" May this be prophetic of a day when Yahshua is so overwhelmingly welcomed by his Jewish brothers that it almost seems he is neglecting those who have recognized him as Messiah all along--almost the Prodigal Son story in reverse. What was meant to be a joyful occasion for the whole nation instead became a shouting match and a cause for contention! Josephus says they expected it to be a joint public ceremony, but they came to him privately.42. So each the men of Yehudah responded in regard to the men of Israel, "Because he is close [kin] to me! But why is it that you are heated up over this matter? Have we eaten anything at all from the king['s expense]? Or has he bribed us?" To me: each one claimed him as his own relative, personally, in addition to the communal one they had with him. This is more typical of Israel than Yehudah, which usually relates to anyone, even YHWH, as a whole group rather than talking about a "personal relationship". This may reflect some of the balancing that will come about when Yahshua is crowned king by both groups. Yehudah needed to remember that while their first responsibility was to their immediate family, this was also a whole nation. Bribed us: literally, lifted up a gift/portion to us. I.e., he did not treat us as any more special just because we are more closely related, but only enjoyed the family reunion. Even Yoseyf especially longed to see Binyamin when his brothers came to him!43. And the men of Israel answered by saying, "I have ten shares in the king, and also I have more [invested] in David than you! So why did you dishonor me, so that my manner was not the first, for me to bring back my king?" (Now the manner of the men of Yehudah was more severe than the manner of the men of Israel.) They took too seriously the competition David had set up to try to bring out the best in all of them. He saw it as only a sport, but they took it as a call to another war! Shares: literally, hands. I.e., you are looking at it in too narrow a way; he is a kinsman to all of Israel, and there are ten of us, while there is only one of you! More invested in: or possibly, more right to. It is easy to imagine that Israel, which has been Christian and ostensibly sided with the Messiah for two thousand years should feel slighted when the Jews seem to be keeping him to themselves, but they are making up for lost time, and recognizing how much more they really do have in common with him even than we do, since we did not grow up Jewish as he did. Manner: literally, thing or word, and it might simply mean that the men of Yehudah were fiercer or harsher and out-argued the men of Israel. Yet the pattern has held true all through history that Yehudah's way of doing things has always been stricter (more difficult, even less gentle) than the "Christian" way. Men: literally, man. Note that both groups are now speaking selfishly, as if it was a fight between each individual among Israel and each individual of Yehudah--or, both groups are so unified among themselves that each group is acting as "one man", yet they are at an impasse with one another.
Worthless: literally, one who does not ascend. We ascend to the Temple to learn, and descend to teach. Sheva means "seven" or "oath", and Bikhri means "youthful". This is a man who has not learned, so he is worthless. (Compare Deut. 15:9; Psalm 145:8; Prov. 19:28.) If one does not learn from experience, of what value is he to others? Yet he is guiding other men who have not learned. By coincidence: He used the philosophy of Amaleq--chance and opportunism, always staying in the valley and never going up to see the view from the mountain, and dividing the nation when it was weakest. While the whole nation was distracted by this skirmish, Sheva took advantage of the confusion and pushed his own agenda. After the northern kingdom embraced the Messiah and Yehudah did so as well, a man from Binyamin (Paul) led the northern kingdom to rebel, though he probably did so inadvertently, simply by not being careful in what context he allowed his statements, designed for the very learned, to be read.2. Then every man of Israel went from [following] after David, [going] after Sheva the son of Bikhri, but the men of Yehudah stuck with their king, from the Yarden all the way to Yerushalayim. How fickle! Sheva must have been very persuasive--or possibly well known as a leader or warrior--to garner such a quick following. He is not mentioned elsewhere in Scripture.3. When David arrived at his house in Yerushalayim, the king took [the] ten women--[the] concubines--whom he had left to keep the house, and assigned them to a guarded house, and sustained them, but did not go in to them, and they were shut in until the day of their death, living [as if] widows. Guarded house: or, place of confinement. Sustained: or, contained, held them in. The Torah does not allow women who were divorced and married to another to return to their former husbands afterward. (Deut. 24:3-4) Though this is not exactly what had taken place here (15:16; 16:21), David must have seen it as a parallel form of defilement.4. Then the king said to Amasa, "Summon the men of Yehudah for me [in] three days, and you present yourself here." Present yourself here: i.e., you be back then as well.5. So Amasa went to summon Yehudah, but he delayed longer than the appointed time that he had set. 6. And David said to Avishai, "Now Sheva the son of Bikhri will do us more harm than Avshalom. You take your master's servants and chase after them, lest he reach fortified cities and snatch away our eyes." Your master: that is, Yo'av. Snatch away our eyes: possibly an idiom for escaping from their sight. If Amasa delayed any longer, Sheva would have time to gather a larger army, so they could not wait for Amasa to return.7. So the men of Yo'av went out after them, along with the Krithites, the Plethites, and all the heroic [champions]--that is, they left Yerushalayim to pursue Sheva the son of Bikhri. David did not tell Yo'av to go with his men; it appears that because of Yo'av's threat in 19:7 had an effect on their relationship, and he had decided that in Amasa's absence, Avishai should be the commander of his forces instead. Krithites (cutters-off) and Plethites (swift ones): Josephus said these special forces numbered 600 men.8. They [were] with the large stone that [was] at Giv'on, and Amasa had gone [on] ahead of them. And the measured garment that Yo'av had put on was tied with a belt, and over it a belt was fastened [with] a sword in its sheath, and as he went out, it fell out. 9. Then Yo'av said to Amasa, "Are you doing well, my brother?" And Yo'av took hold of Amasa's beard with [his] right hand, to give him a kiss [of greeting]. Judas may have gotten the idea for his signal in Gath-Shmaney from this event.10. But Amasa was not on his guard against the sword that was in Yo'av's hand, and he stuck him in the abdomen with it, and his soft [internal organs] spilled out to the ground, so he did not [stick] him a second time. When he was dead, Yo'av and his brother Avishai chased after Sheva the son of Bikhri. Hand: that is, left hand. He had picked it up and not yet sheathed it. He did not notice it because a sword would normally be in one's right hand if it was to be used, and showing one's right hand normally indicated one was unarmed. But he kept his right hand occupied otherwise to deceive Amasa. (v. 9) Abdomen: literally, fifth; possibly the fifth rib. (Compare 2:22; 3:26; 4:5-6. Of the four times this phrase is used, Yo'av is involved with three.) It seems Yo'av intended him to have a slow, painful death, so he struck him where it would not directly affect any of his organs, and he would suffer. He did not strike him again to put him out of his misery.11. But a man of the young [servants] of Yo'av stood over him, and said, "Whoever is pleased with Yo'av, and whoever is for David, [go] after Yo'av!" Is for David: or, belongs to David.12. While Amasa was rolling around in the blood right on the public road and the man saw that all the people remained [standing], he brought him around off the road into the field and threw a garment over him [to conceal him]. They were not going after Yo'av, as he had said to do. The men "got the wreckage off the road" so the "rubberneckers" would not slow traffic, but they did not kill him. They left him to die.13. When he was pushed away from the highway, every man passed by and went after Yo'av to chase after Sheva the son of Bikhri. They were only waiting for the road to be cleared of the mess that Amasa now was; they were interested in following Yo'av after all.14. When he passed through all of the tribes of Israel into Avel, that is, Beyth-Maakhah, and all the Berites, they lightened up and followed right behind them! Avel (Beyth-Maakhah) was the name of a city just across the headwaters of the Yarden River from the city of Dan near the northern limit of the Land of Israel, so he would have to pass all the tribes to get there. It was in an area ruled by Avshalom's grandfather, which may be why Sheva would go there.. Berites: of uncertain identity, but apparently close to Avel. He does not appear to have been trying to escape the Land of Israel, but to gather his troops "from Dan to Be'er-sheva"--i.e., from the entire country.15. When they arrived at Avel Beyth-Maakhah, they began to lay siege against it, and they poured out a siege-ramp toward the city. When it stood against the rampart, all the people who were with Yo'av [started] marring the wall to make it fall. Poured: i.e., dumped out a lot of dirt or rubble to be able to get a battering-ram up to the wall, as is seen at Lakhish, and even more vividly at Matzada. Lay siege: literally, to cramp, confine, or close him in. Rampart: or, bulwark. Marring: some take it as battering as with a ram; others (including Josephus) as undermining--that is, "sappers".16. Then a skillful woman called out from the city, "Listen, [all of you], listen! Please say to Yo'av, 'Come all the way over here--close by so I can speak to you!'" 17. So he approached in her direction, and the woman said, "Are you Yo'av?" And he said, "I [am]." So she said to him, "Listen to the words of your maid-servant." And he said, "I myself am listening!" She had heard of him, but did not know what he looked like, having never actually seen him before. If this was the northern location, it would have been about 90 miles north of his hometown, and he might never have been this way before. Part of her wisdom is that she says "Sh'ma" (the heart of the Torah) three times. This may be why he was willing to risk coming so close to the wall, where someone could easily pour boiling oil on him from atop it.18. So she spoke up, to say, "In a former [time] they used to say, 'You can certainly enquire at Avel', and that was the end of [the matter]. The city apparently had a reputation for having an authoritative seer or an oracle. People living there would be expected to be wise. It also became somewhat of a tourist attraction. She is emphasizing to him how beneficial it has been for all of Israel. An alternate reading of v. 14 could be "Avel, at the house of Maakhah". Avel (but at the house of one Y'hoshua) is a place where the ark of the covenant had stayed for a long time when the Filistines sent it back. (1 Shmu'el 6:18) That would explain why people would enquire there, but this would also place it in a very different location, near Beth-Shemesh in the territory of Yehudah, and they would not have to pass through any other tribes' lands to reach it from Giv'on. But there was a Filistine king named Maakhah in the same generation as David (1 Kings 2:39), and this may complete the context.19. "I am [one of] the restored and established of Israel; you are trying to exterminate a city! Why would you swallow up YHWH's heritage?" Restored and established: or, rewarded and confirmed.20. And Yo'av responded by saying, "Let me be pierced, pierced, if I should engulf or cause to be ruined! 21. "Such is not the case, because a man from the mountains of Efrayim--Sheva the son of Bikhri [by] name--has lifted up his hand against the king--against David! Turn him alone over, and I will go away from [coming] against the city!" So the woman said to Yo'av, "Here! His head will be thrown out to you right up at the wall!" He did not want to have to destroy the city; it was only one man he was looking for. By name: literally, is his name.22. So the woman approached all the people with her skill, and they cut off Sheva the son of Bikhri's head, and threw it out to Yo'av. So he sounded the shofar, and they retreated from upon the city, [each] man to his tents, and Yo'av went back to the king at Yerushalayim. Skill: or wisdom, which is greater than knowledge or understanding, though it depends on both of them, because if one does not put his knowledge to use, one is as useless as if he had not learned--just like the man this town was harboring. That is why this woman did not participate in giving him asylum. And there does not seem to have been much debate! His worthiness of this end must have been obvious to them all, for the presence of an oracle of YHWH allowed them all to become wise. Retreated: literally, scattered or spread out; i.e., dispersed.23. Thus Yo'av was over the whole army of Israel, and B'nayah the son of Y'hoyada was over the Krithites and the Plethites, Over: literally, toward. His position was restored by default, since Amasa was now dead. Again, the Krithites and Plethites were foreign mercenaries.24. and Adoram was over the forced labor, and Y'hoshafat the son of Akhilud was the recorder. Recorder: literally, one who brings to remembrance--i.e., a historian. He may be the chronicler who compiled this very account.25. And Sh'ya was the enumerator, and Tzadoq and Evyathar, the priests. Enumerator: possibly a treasurer.26. And Ira the Ya'irite was also a priest for David. For David: apparently hired as a private priest and not in any official capacity in regard to the sanctuary itself. The term "priest" (cohen) can actually mean any sort of officiator. He may have been somewhat like a "secretary of state". We are told all of this to show that the "courts" are being re-established and thus the kingdom is being restored--a precedent for our own day.
By the third year it was pretty clear that this was not a fluke, but there was a reason YHWH was not providing rain, or was letting something devour the crops. Also, if the first year of the famine was a shmittah year (seventh year when the crops were to lie fallow), YHWH had promised to provide enough for three years the year before, so that this command could be obeyed (Lev. 25:21), so the effect of the famine might not have been felt until the third year.2. So the king called for the Giv'onites, and spoke to them. (Now [as for] the Giv'onites, they were not from the sons of Israel, but rather from the remnant of the Emorites, but the descendants of Israel had been adjured to them. But Sha'ul had tried to strike them down in his zeal for the sons of Israel and Yehudah.) Been adjured: Y'hoshua had promised to treat the Giv'onites well, and though he did not ask YHWH whether he should make a treaty with them, he stuck to his word even when he found out that they had tricked him (Y'hoshua 9). YHWH may have had a reason to favor them in contrast with the rest of the Kanaanites; the name of their people means "the dwellers on the very high hill"--the exact opposite meaning of Amaleq, the "valley-dwellers"--and thus this may have suited them to be an advantageous ally to Israel. In any case, Sha'ul had broken it the promise. The scribes who chronicled Sha'ul's life did not see this event as significant enough to include, until this famine resulted. David might not have known about it until this time, as it may have taken place while he was fleeing from Sha'ul. That would have been at the very least 30 years prior to this time, and the promise had been made over 400 years earlier, but still remained incumbent because Israel had sworn in YHWH's Name. He took it very seriously! He may have also known the sons of those killed were resentful of Israel, and that a rebellion would start brewing soon if He did not bring it to their attention.3. And David said to the Giv'onites, "What can I do for you? And with what can I placate [you] so that you will bless the inheritance of YHWH?" 4. So the Giv'onites said to him, "I don't have silver or gold; [it is] with Sha'ul and with his household, and we have no one in Israel to put to death." And he said, "Whatever you say, I will do for you." We have no one: or, it is not for us to put a man to death in Israel. I.e., they had no right to execute anyone. It seems Sha'ul might have killed their ancestors for money, or taxed them especially hard, since they were not of the same genetic stock as his tribe, the Binyamites, yet lived in the next town from Sha'ul--a common cause for rivalry, but Sha'ul may have taken it too seriously and since he had power, used it to enforce his prejudices, though these people had long since been considered a part of Israel, though they had the hardest labor assigned to them because of their deceit. Note that they, in polite cultural fashion of the day (like the one who sold to Avraham the cave where the patriarchs are buried), turned down his offer the first time, but when he insisted, they told him what they really wanted:5. So they said to the king, "The man who was exterminating us and schemed [against] us [that] we should be annihilated from presenting ourselves in all the territory of Israel-- Or did some starve to death because Sha'ul did not allow them to leave their own city?6. "let seven men of his descendants be turned over to us, and we will [hang them up to] let them [die] by exposure in Giv'ah of Sha'ul, the chosen of YHWH." So the king said, "I will turn them over." The chosen of YHWH: or, whomever YHWH may choose. Seven actually also means "oath" in Hebrew, so it was a fitting number for the resolution of this injustice. Giv'ah was Sha'ul's hometown.7. But the king spared Mefibosheth, the son of Y'honathan, because of the oath [to] YHWH that was between them (David and Y'honathan the son of Sha'ul). This oath was recorded in 1 Shmu'el 20:13-17.8. Now the king took two sons of Ritzpah, the daughter of Ayah, whom she had borne to Sha'ul (Armoni and Mefibosheth) as well as five of the sons of Mikhal the daughter of Sha'ul, who, she bore to Adri'el the son of Barzillai the Mekholathite, Mefibosheth must have been a common name in his family, for verse 7 makes it clear that these are two different men. Adri'el's sons are left unnamed, but David probably chose them because his former wife (taken back from him by Sha'ul) had borne them to another man. It would be easier on David to not have to see this reminder of such an injustice; they would also be potentially interested in restoring Sha'ul's throne as we saw Tziva accuse Mefibosheth of wanting to do in chapter 16. Yet 1 Shmu'el 18:19 says Adri'el was the husband of Mikhal's sister Merav. It may be that Mikhal for some reason ended up raising them, or that she was the midwife at their birth; or this may be a scribal error that was never corrected. Mikhal was married off to one named Palti. (1 Shm. 25:44) Either way, these should have been David's children and were not--though if they were still with Mikhal, it appears that David would have had to take them into his own household.9. and handed them over to the Giv'onites, and they [hung them up to] let them [die] by exposure on the mountain before YHWH. And the seven fell together, and were put to death in the days of the harvest--in the first days of the chaff of the barley harvest. Before YHWH: according to 1 Chron. 21:29, the Tabernacle was stationed at Giv'on at this time. This was at the beginning of the Counting of the Omer. The wheat harvest would therefore not have begun yet, so there was still hope that they could have some kind of grain crop that year. (Compare Ex. 9:32.)10. Then Ritzpah the daughter of Ayah took the burlap and spread it out for herself on the rock from the opening of the harvest until water was poured out on them from the heavens, and did not allow [one] bird of the heavens to settle on them in the daytime or the beast of the field by night. Burlap is the same as "sackcloth", itself symbolic of mourning since it is so irritating to wear. On the rock: the place where the barley would have been threshed and winnowed. Water was poured: possibly the late rains that would bring the crops to final maturity. This was a very prolonged mourning.11. And what Ritzpah, the daughter of Ayah, Sha'ul's concubine, had done was reported to David. The fact that she remained there the whole season might have touched David's heart.12. So David went and took the bones of Sha'ul and the bones of Y'honathan his son from the men of Yaveysh-Gil'ad, who had carried them away stealthily from the open plaza of Beyth-She'an, where the Filistines had hanged them on the day the Filistines had struck Sha'ul down at Gilboa. 13. And he brought the bones of Sha'ul and the bones of Y'honathan his son up from there when they gathered up the bones of those [who had been] hanged. Though they had been given a decent burial (2:4), it was symbolic of the resurrection and regathering of all Israel for a dead person's bones to be "gathered to his fathers" in the same tomb for a type of reunion, so this was the honorable thing to do.14. And they buried the bones of Sha'ul and Y'honathan his son in the land of Binyamin, at Tzela in the tomb of his father Qish, and did all that the king commanded, and after this, Elohim accepted [his] pleadings on behalf of the Land. Tzela means "a rib", "limping", "stumbling", or "lame". Apparently it was a sub-section or suburb of Giv'ah.15. Then the Filistines again started a war with Israel, and David went down, his servants with him as well, and they fought with the Filistines. Then David began to fly away. Fly away: some take it as a reference to becoming weary or faint.16. And Yishbo-v'nov, who was of those born to the Rafah, the weight of whose spear was three hundred sheqels of bronze, and he was belted with a new [sword], and said to have David struck down. Yishbo-v'nov means "His dwelling is at Nov", a mountain town just north of Yerushalayim. Rafah means "he has healed" or "invigorated", and refers here to the ancestor of a race of giants known as the Refa'im.17. And Avishai the son of Tz'ruyah helped him by striking down the Filistine and killing him. At that [time], David's men swore an oath to him, saying, "You should not go out with us to battle again, so you won't extinguish the lamp of Israel." Lamp of Israel: a phrase previously only used of the Menorah in the Tabernacle. (Ex. 27:20) It appears that David was, in their opinion, getting too old for battle (compare v. 13), and they knew that if he died in battle, he could not choose his successor and Israel was likely to become subservient to another nation, in which case the Tabernacle service would probably not be allowed to continue. But if those closest to David saw him as so important that they called him the "lamp of Israel"--essentially the Torah fleshed out--we have a precedent in Israel for Yahshua's being called the light by Yochanan, one of his closest followers, which thus delimits the parameters within which we must interpret his claims. Like Yahshua, David represented YHWH's presence among men, because he was chosen as king when YHWH was already the King of Israel. We need to view claims about Yahshua in terms of such precedents rather than over-mystifying the hyperbolic statements made about him, which resulted in his being deified and thus becoming an idol and rival for YHWH.18. But it turned out that after the same, war again broke out with the Filistines at Gov. Then Sibkhai struck down the Khushathite, that is, Saf, who was among those born to the Rafah. Gov: the location is not known. Sibkhai means "a weaver". Saf simply means "tall"--an understatement!19. Then the battle with the Filistines started up again in Gov, and Elkhanan the son of Yaarey-Orgim the Beyth-Lekhemite struck down Golyath the Githite, the wooden [shaft] of whose javelin was like the beam in a weaver's [loom]. Elkhanan means "Elohim has shown favor." This appears to be another name for David. Yaarey-Orgim means "forests of weavers", so he would be very familiar with the ize of a weaver's beam! 1 Chron. 20:5-6 says that it was actually Lakhmi the brother (which can also mean any relative) of Golyath that Elkhanan killed--so a piece of the phrase is missing here. It could be that this "Rafah" mentioned several times here was none other than Golyath himself, and that these were his sons or nephews.20. And war broke out again in Gath, and there was a man of measure, and he had six fingers on his hands and six toes on his feet--24 in total--and he, too, had been born to the Rafah. 21. And he was taunting Israel, so Y'honathan the son of Shim'ai, David's brother, struck him down. Shim'ai: called Shammah in 1 Shmu'el 16:9. This is the same reason David had killed Golyath.22. These four were born to the Rafah in Gath, and they fell by the hand of David and by the hand of his servants. He thus finished the job he had begun a generation before. As David got older, he saw more and more need to tie up loose ends like this (compare v. 13) and fixing what needed to be fixed partly recover his honor, especially after he had spent much of his "political capital" in the incident with Avshalom, and partly because it was the just thing to do.
This is nearly identical to Psalm 18--the only sample we are given in the historical record. David seems to have added a preamble there before he submitted it to the Levitical choirs to be sung in the Tabernacle courts.2. that is, he said, "YHWH is my cliff, my stronghold, and [the] one who brings me to safety-- Cliff: or crag, with the sense of being a secure place.3. "the Elohim of my rock, to whom I can flee, my shield, and the horn of my deliverance, my inaccessibly high retreat, my refuge, my deliverer! You save me from violence! Rock: somewhat interchangeable with the "cliff" in verse 2, because the rock that Moshe struck and was told to speak to the second time was called by both terms. (Ex. 17:6; Num. 20:8-11) But here he is comparing YHWH to an isolated mesa like Matzada, where he is out of his enemies' reach. Horn: as in an animal horn, a symbol of strength.4. "'The One who is to be praised' I will call YHWH, and I will be rescued from my enemies. 5. "When the breaking waves of death had encompassed me, the torrents of the worthless were suddenly overwhelming me, The worthless: literally, those who do not ascend.6. "the cords of the underworld were surrounding me, and the snares laid by death had forestalled me-- He paints a picture of tentacles trying to grab him and pull him down under the ground. Forestalled: anticipated my arrival and gotten in my way beforehand, preventing me from going any further.7. "in what was dire straits for me I started calling out to YHWH, and cried out to my Elohim, and He heard my voice from His sanctuary; my cry for help [came] into His ears! David was a great warrior, but he knew his limits and was well aware of the danger he faced at every turn. He recognizes YHWH's hand in each circumstance that has turned out to his advantage. He does not allow anyone to believe that this was mere coincidence or even just his own prowess that has preserved his life. He gives credit where credit is due.8. "Then the earth convulsed to and fro and trembled; the foundations of the sky were agitated and shook, because He was furious! 9. "Smoke rose up in His nostrils, and fire came out from His mouth to consume, and coals were kindled thereby! He seems to be described a fire-breathing dragon that was suddenly aroused from slumber, shaking the rubble off itself! Such a sight was probably still occasionally seen in David's day.10. "He began to bend the sky, and came down, and there was thick darkness under His feet! Bend the sky: as if forming a bridge from heaven to earth down which He could slide quickly to rescue David. There is also imagery here reminiscent of when YHWH gave the Torah at Mt. Sinai. He is aligning himself with who his fathers were, to bring his people clarity about who they were to be, and he goes all the way back to the source. He is identifying with his ancestors who were there, and seeing himself as having been there, as we must do as well, for they also obligated us to obey His commands at that time. (Deut. 29:10-15)11. "He mounted a kh'ruv and flew, and was seen on the wings of the wind. Kh'ruv: a six-winged class of angelic beings that guard YHWH's throne. They were depicted on some of the curtains in the Tabernacle and Temple.12. "While He was appointing darkness all around Him [as] sukkoth--accumulations of water and thick clouds of fine dust-- Sukkoth: booths or temporary dwellings, such as used at the feast by the same name. It obscured His face, upon which no one can look and remain alive. But David also knew that if we look for Him even in the darkest of places, we can find Him if we do not give up. He was sure YHWH heard him and was there to deliver him, and this kept him going.13. "from the glowing that preceded Him, coals of fire were kindled! That preceded: literally, across from, opposite, or in front of.14. "YHWH started thundering from the heavens; that is, the Most High delivered His voice. 15. "He sent out arrows and caused them to scatter, flashes of lightning that confused them. 16. "The enclosures that restrain the sea became visible; the foundations of the habitable world were uncovered at YHWH's rebuke, from the exhaling of breath from His nostrils! It seems that the continental shelf or the local equivalent in smaller bodies of water was exposed by something that caused the water to retreat a considerable distance. This sounds like a description of one of the world-scale catastrophes that used to affect the land when Me'adim (Mars) used to cross earth's orbit periodically prior to 701 B.C.E., causing massive tides not just in the waters but also in the very crust of the earth. He is also reiterating Israel's history again, likening this to its "birth" through the waters at the Reed Sea as the "ancient spirit" blew them apart as well so all Israel could be delivered. Again he identifies with his ancestors' experience, for he has gone through something similar.17. "He sent [it] out from an elevated place; He snatched me up and drew me out of abundant waters. 18. "He let me be rescued from my fierce enemy, from those who hated me, because they were stronger than I! Stronger: or more solid, stout, or firm--i.e., the giants spoken of in the previous chapter.19. "They had pre-empted me on the day of my calamity, but YHWH was my support. 20. "He brought me out into a roomy place; He pulled me out because He was pleased with me. Roomy: as opposed to the dire straits (tight spots, narrow places) he had been in just beforehand. (v. 7) From such a wide-open place he would have ample warning if his enemy was approaching.21. "YHWH repaid me fully according to my righteous [acts]; He gave back to me to the extent that my hands were purified, This is why YHWH paid such close attention to him. Like Cornelius, he had earned it. (Acts 10:1-4; compare Yochanan 10:17; 14:21.)22. "since I have treasured up the ways of YHWH, and not wickedly [gone away] from my Elohim This is exactly what the Torah told him to do, so he quotes in the perfect tense as a completed fact since he indeed did what it said.23. "because all of His legal procedures [had been right] in front of me; I did not turn aside from them. As king he was required to keep a copy of the Torah with him every day. (Deut. 17:18-19) He learned it well and kept it his focus, so he would not stray from it. (Compare Psalm 119.)24. "So I will completely belong to Him, and will keep myself from my perversion. We owe Him this, even if simply out of gratefulness.25. "And YHWH will bring back to me according to my righteous [acts]--according to my cleanness in front of His eyes. In all his years as a warrior, only once had he shed innocent blood. (Chapter 11)26. "With the kind, You prove Yourself kind; with those of integrity, You prove Yourself to have integrity. 27. "With those who have purified themselves, You show Yourself as pure, but with the crooked, You prove Yourself [able to] twist. Does this sound contradictory? No, it just means YHWH can outdo anyone's trickery by forestalling them just as David's enemies had tried to do to him. He can "tie them in knots" if they think they can elude His eyes by their fancy footwork. People tend to try to force YHWH into their own image, and if they seek to "pull one over on Him", He will show that He can outdo them; He will leave them with only the twisted version of who He is, sending them a strong delusion that they might believe they have evidence for the lie that they prefer. (2 Thessalonians 2:11) He is open in His dealings with those who will not abuse the knowledge He provides, but keeps others in the dark about His plans.28. While You will let the afflicted people be liberated, Your eyes are on the 'high [and mighty]'; You will bring them to a lower place, 29. "because You are my lamp, O YHWH! And YHWH will illuminate what is obscure for me, Obscure: or simply, dark. Those closest to David thought he was the lamp (21:17), but through this song he corrected their focus, as Yahshua also did. (Yochanan 5:30; 8:28)30. "since through You I can [out]run a [whole] army division; through my Elohim I can leap over a wall! Outrun an army division: or, run up against a band.31. "[As for] the Elohim, His way is sound. The [spoken] word of YHWH is [tested and] proven; He is a shield to all who seek refuge in Him. Sound: having integrity, unimpaired, completely in accord with the facts.32. "Because who is an El other than YHWH? And who is a rock except our Elohim? 33. "The [one and only] Elohim is my capable protection, and He unties [those who are] blameless [in] His way, Or, He causes those who are blameless [in] His way to spring up.34. "making my feet like [the feet of] does, and He will make me stand on my high ridges, Like the feet of does: sure-footed, and always climbing higher. A cloven hoof does not get stuck in the mud. High ridges: The most advantageous places militarily, and sadly the very strongholds modern Yehudah has allowed the Palestinians to control.35. "training my hands for the battle, so that my arms can stretch a bow of bronze. Training: includes the elements of exercise and prodding, not just instruction. A bronze bow is harder to stretch than a wooden one.36. "You will also provide me with the shield of Your deliverance, and Your condescension will make me become great. Condescension: literally, stooping low. I.e., when YHWH stoops to our level to pay us attention and help us, we can be raised higher.37. "You enlarge my steps beneath me, so that my ankles have not slipped [out of joint]. Steps: or pace, stride. If the place we need to run on is not amply wide, the ankle may be dislodged more easily if one maintains the same pace of running. David is very specific in his thanks to YHWH, seeing His hand in every detail!38. "I can pursue my enemies and devastate them, and not return until I finish them off. 39. "I can bring them to an end and wound them [so] severely that they cannot get up, but will fall beneath my feet. 40. "Indeed, You will equip me with ability to do battle; those who [persistently] rise up against me You will cause to crouch beneath me. This does not sound like a "religious" motive, but it is part of being able to guard the Torah, which YHWH tells us over and over to do. David spent much of the time while he was waiting to be made king finishing the job Y'hoshua and his successors had been unable to or failed to do, in ridding the Land of the peoples that YHWH had said to utterly destroy. (1 Shmu'el 27:8-11) As his passion for YHWH increased, so did his desire to rid his people of these threats that still remained, and now he had finished the job.41. "You have also given me the back of my enemies' necks, so that I could put an end to those who hate me. 42. "They were looking around, but there was no deliverer--toward YHWH, but He did not respond to them. If there is "personal salvation" anywhere in Scripture it is here, because YHWH chose between two different groups who were calling on Him, and recognized some as rightly-motivated and other not. So He was selective in whom He responds to, sometimes even having to sacrifice one for the sake of the other. (Yeshayahu/Isa. 43:3-4)43. "So I will pulverize them like the dust of the earth; I will crush them like the muck [in] a street, and spread them out thinly. Since YHWH gave them no reprieve or consideration, David knew he did not need to either. This is very "politically incorrect" today, but David is not ashamed of it, because He knows it does not offend YHWH, who calls Himself "YHWH [Master of] Armies" (i.e., the General) more than by any other title.44. "You will also let me safely slip away from the disputes of my people. You will retain me as head of nations; a people I have not known will serve me. Not only foreigners have oppressed him; many fools in his own nation had put him at a disadvantage also (Shim'i in 16:9 and Sheva in chapter 20, not to mention all who opposed him during Sha'ul's reign), but YHWH did not let this remain the case. Head of nations: This is also a Messianic prophecy, for David is living out many of the experiences of his chosen descendant. Because he loves YHWH and is so faithful to carry out His orders, YHWH gives him a bonus gift of the rulership of the whole world as well. (Yeshayahu 49:6)45. "The children of a foreigner will [cringe and] feign obedience to me; upon the hearing of the ear, they will have yielded to me. I.e., no sooner will they be spoken to than they will at least pretend to obey, for they know that he has a rod of iron, and if they are caught, they, not the standard, will be broken.46. "The sons of the foreigner will wither away, and [come] bound from their prisons. Wither away: or fade, droop, sink down. Bound: or, belted; alt., trembling. Prisons: or, fastnesses, tightly-closed places, probably places they had hidden from David but were discovered and now have no choice but to surrender. Ithai the Githite (15:9) and many other foreigners had joined his army and now had much better lives than before.47. "YHWH is alive! And may my Rock be blessed, and may the Elohim of the rock of my safety be raised up high-- 48. "the El who provides vengeance for me, and who brings peoples down beneath me! 49. "Who brings me out from [among] my enemies, and You will lift me above those who rise up against me; You will snatch me away from the man of cruel injustices. 50. "Therefore I will thank you, O YHWH, among the nations, and I will sing [praises and play music] to Your Name! 51. "He is a tower of salvation [to] His king, who brings about kindness toward the one He anointed--to David and his seed until [and including] the age!" Tower: In ancient Israel, they usually had a door on the first level that could be locked, and either an interior or exterior second floor from which one could watch his flocks, herds, or vineyards, to be on the lookout for enemies, robbers, or predators. In a way this is David's "swan song" as he is approaching the last years of his life, so he summarizes his life in this song for all Israel to preserve, and includes YHWH's promise of the continuance of his dynasty, which will be given its ultimate permanence through Yahshua.
The very last words: Yet the next chapter describes another incident in his life, so it is not in chronological order, unless the next chapter was appended later. Anointed: Heb., mashiakh. So we see many of the same claims being made for David as for Yahshua. These set the precedents and parameters for how the same claims about Yahshua should be understood. Delightful instrumentalist: or, sweet singer.2. "The Spirit of YHWH has spoken through me, and His speech is on my tongue! This in itself is an amazing privilege worthy of much pondering. But it highlights the fact that this quote is to be read in light of David's role as prophet as well as king.3. "The Elohim of Israel spoke; the Rock of Israel said to me, 'The one among human beings who rules righteously governs [with the] fear of Elohim 4. "'and is like the light of the morning [when] the sun breaks forth--a morning with no clouds. Due to the bright shining after a rain, new vegetation [comes] out of the earth!' Contrast the other dynasties of the world and the darkness they so often create for their subjects. David is laying out the rules and standards for his successors, who are responsible to maintain the righteous throne he established. (See v. 5.) The fact that they let the ball drop at some points sets the stage for its re-establishment, described in Yeshayahu/Isaiah 16:5.5. "For isn't my house the same way with Elohim? Because He has appointed for me an eternal covenant, set in order in all things and protected, because of all my deliverance and all [that brings] delight, for won't He make it [spring up and] grow? House: Compare Luqa/Luke 2:4.6. "But the worthless--all of them will be chased away like thornbushes, since they cannot be picked up by hand, 7. "but the men who touch them must be complemented with iron and the shaft of a spear, and they will be completely burned up with fire at the place [where they sit]." David would arrange, from his deathbed, for some of these worthless men to indeed be swept away. ((2 Kings 2:5-9) Compare Yahshua's parable of the wheat and darnel in Mat. 13:24. 8. These are the names of the heroes who belonged to David: Yoshev Basheveth the Thakhmonite, head of the three; he was [called] Adino the Etzniu ["ornament of the strong spear"] on account of the eight hundred he mortally wounded on one occasion. 9. Then after him was El'azar the son of Dodho the son of Akhokhi, among the three heroes [who were] with David when they taunted the Filistines who were gathered there for battle, while the men of Israel were going up. Taunted: as a decoy to distract the Filistines' attention. This seems suicidal, but they were willing to do this so the rest of the army could sneak past to a better position--truly having the whole of Israel's advantage in view.10. He rose up and attacked the Filistines until his hand stuck to the sword because his hand was exhausted, and YHWH brought about a great victory on that day, and the people only went back after him to strip [the slain]. Because: or possible, though. The former possibility suggests that his hand became so bloodied that this is what made it stick to the sword. One must wonder if he even had use of it after that, since "exhausted" can also mean "used up". If not, he was a hero because he made such a sacrifice.11. And after him was Shammah the son of Agé Harari. When the Filistine beast was gathered where there was a portion of a field full of lentils, the people fled from the presence of the Filistines, Shammah means "Astonishing". Agé means "I will increase". Harari means "mountain-dweller". Beast: literally, living thing, but often used when describing people as "animals". This is reminiscent of the animals that get out of their pen and eat from a neighbor's field. (Ex. 22:5) Here, they are sent back to their Master in a different way!12. but he stood his ground in the middle of the parcel [of land] and recovered it and struck down the Filistines, and YHWH brought about a great victory. Notice that YHWH gets the credit for the victories, but the heroic men initiate them.13. Then three of the thirty head [men] went down and came to David toward the [time of] harvest at the Cave of Adullam, and the Filistine beast was encamping in the Valley of R'fa'im. Adullam means "justice of the people". This was immediately after David feigned madness before King Akhish of the Filistines, and was the place where his "motley crew" of debtors and social outcasts began to join him (1 Shmu'el 22), and many of the heroes listed here were probably among them, for the 30 captains are mentioned already at this time in 1 Chron. 11:15. This cave appears again in prophecies about David's heir, the "glory of Israel". (Mikha 1:15) The place may again be exalted just because David once hid there.14. Now at that time David was in the stronghold, and the Filistine garrison was at Beyth Lechem. It was at this time that David's family all vacated the city and came out to join him. (1 Shmu'el 22:1)15. And David had a craving and began to say, "Who could get me a drink of water from the well that is by the gate of Beyth-Lechem?" 16. So the three heroes made a breach in the Filistine camp and drew water from the well that is by the gate of Beyth-Lechem, and pulled it up and brought it to David. But he was unwilling to drink it, but poured it out [as a libation] to YHWH, To him this was just a nostalgic longing--"Oh, if only I could drink from that well again!"--but they took him seriously and risked their lives just to please him (and he was not even a woman!)17. and said, "It would be a desecration for me to do this, O YHWH; isn't it the [life]blood of the men who [risked] their lives to go?" So he was not willing to drink it. These are [the things] the three heroes accomplished.
The three: apparently he was the "supervisor" of the above three. (Verse 19 explains the relationship.) Or this is a second group of three. Brandished: or, incited, awakened, aroused.19. From among the three, wasn't he the most honorable? And he came to serve as a leader to them, but he did not attain to as much as the [first] three. 20. Then Benayahu the son of Yehoyada from Qabtze'el, son of a lively man of great accomplishments: he struck down two lion-[like] judges of Moav, then he went down and struck down the lion inside a well on a snowy day! Accomplishments: or, acquisitions. As if it was not enough to kill the men who had the reputation as being lions, he decided to kill a real lion just so the claim could be true in every sense! He was apparently showing off just to prove how brave he was.21. He also attacked a phenomenal Egyptian man who had a spear in his hand, and he went down to him with a club, and tore the spear out of the Egyptian's hand, and killed him with his own spear! Phenomenal: literally, a man of appearance, a spectacle of a man.22. These are [the things] Benayahu the son of Yehoyada did, and he had a reputation as [respected] among the three heroes. 23. He was honored more [highly] than the thirty, but he did not come close to the three. And David appointed him to his bodyguard. All their accomplishments were military--not a popular thing today, especially since the wars were religiously-motivated. But that is just the point. They, like David, were simply finishing the job YHWH had given Y'hoshua: to rid the holy Land of pagan terrorizers who only wanted to steal it from those YHWH had deeded it to. 24. Asah'el [Elohim has accomplished] the brother of Yo'av was among the thirty; [also] Elkhanan [El has shown favor] the son of Dodho of Beyth Lechem, These men, today, would be tried for "war crimes" by the World Court or by armchair analysts! Yet in Scripture the real heroes are those who are allowed to see people as enemies and actually get the job done for the nation. The only major group who understands this today are Muslims, whom others try to deny are enemies, despite so much clear evidence to the contrary.25. Shammah [the Harodite, Eliqa [my Elohim rejects] the Harodite, Eyn Harod (on the border between the territories of Menashe and Yissakhar) was the spring where Gid'on narrowed his army down to 300 men. (Judges 7)26. Kheletz [he has equipped] the Paltite, Ira [watchful of a city] the son of Iqesh [twisted] the T'qoite, Kheletz was apparently from Beyth-Palet, in Binyamin. The prophet Amos was also a T'qoite.27. Aviezer [my father helps] the Anathothite, M'vunai [established] the Khushathite, Anathoth was a Binyamite city 3 miles from Yerushalayim, appointed to the priests, and the birthplace of the prophet Yirmeyahu (Jeremiah).28. Tzalmon [shady] the Akhokhite, Maharai [impetuous] the Netofathite, 29. Khelev [choicest] the son of Baanah [in poverty] the Netofathite, Ithai [with me] the son of Rivai [pleader with YHWH] from Giv'ah of the sons of Binyamin, Netofah was a town in Yehudah. Ithai was from King Sha'ul's hometown.30. Benayahu [YHWH has built] the Pirathonite, Hiddai [for the rejoicing of YHWH] from the river-valleys of Gaash, Above on the mountain of Gaash (in the land of Efrayim), Y'hoshua was buried. Growing up with this reminder of him constantly in sight may have been what inspired Hiddai to such exploits.31. Avi-Albon the Arbathite, Azmaveth [strong as death] the Barkhumite. Avi-Albon was apparently from Beyth-Aravah, in either Yehudah or Binyamin. Barkhumite: possibly transposed from the town of Bakhurim, which was in Binyamin close to what is known today as the Wadi Qelt (between Yerushalayim and Y'rikho).32. Elyakhba [my Elohim hides Himself] the Shaalbonite [of the] sons of Yashen [sleeping], Y'honathan [YHWH has provided], A Shaalbonite may have been from Shaalbim in the land of Dan (near modern Tel Aviv), which was then occupied by the Emorites. Thus Elyakhba himself might have been an Emorite mercenary. Here we see many of the foreigners who joined David, possibly because they knew that if they fought along with him, they would be remembered and die with honor. They all seem to have been with him from the earliest days, when he was a "warlord", before he was king. So they were in it with him for the long haul, and were loyal from the very start of his military career. Their reward is great. Not only are they listed in the "Book of Life"; their descendants were probably well cared for by David's.33. Shammah the Hararite, Akhi'am [brother of my mother] the son of Sharar the Ararite, Hararite: someone from the mountains.34. Elifelet [my Elohim delivers] the son of Ahasbai [brother of those who encompass me], the son of the Maakhathite, Eli-Am [Elohim of the people] the son of Akhithofel [my brother is unseasoned] the Gilonite, Maakhathite: probably from the same people as Avshalom's father-in-law, who dwelt in what is now the Golan Heights. Though Akhithofel himself deserted David, his son apparently made up for this by his own loyalty. Eli-Am was the father of David's wife, Bath-sheva. (11:3) Gilo is in Yehudah, between Yerushalayim and Beyth-Lekhem.35. Khetzrai [enclosed] the Karmelite, Paarai [wide open] the Arbite, Arbite: probably from Kiryath-Arba, that is, Hevron.36. Yig'al [he redeems] the son of Nathan from Tzovah, Bani [built] the Gadite, It seems most modern Israeli archaeologists are named after Yig'al! Tzovah is part of Aram, or Syria--so he is yet another foreigner.37. Tzeleq [split or fissure] the Ammonite, Nakharai the Be'erothite, the armor-bearer [for] Yo'av the son of Tz'ruyah, An Ammonite was a descendant of Lot's son/grandson--again, not born an Israelite, but who chose to become one.38. Ira the Yithrite, Garev [itchy] the Yithrite, These seem to have been descendants of Yithro, Moshe's father-in-law--Midyanites.39. [and] Uriyah the Hittite--37 in all. A foreigner again, though we know how loyal he was to David from chapter 11. A great name (reputation) is greater than wealth (Prov. 22:1), and all of these men had just that. The bravest are at the top of the list. They are still remembered thousands of years later because they were not afraid to define who their enemies were and to do something about it. Many of the same people were in charge of the guards who served the king a month at a time throughout the course of the year. (1 Chron. 27) Only 36 are actually listed here, unless we are to include David himself, or Yo'av, who is only mentioned indirectly as related to two of the others, but though he fell out of favor with David, we know he was one of his greatest warriors.
1 Chronicles 21 gives many more details about this account, though there seem to be many discrepancies about details. 1 Chron. 27:23-24 speaks of another census that David decided not to take, and that Yo'av decided to carry out, but which was cut short by YHWH. This could explain the "once again" here, but that account also says that tally was not included in the chronicles. So these are probably two accounts of the same event, and either one of them was more firsthand and the other was passed down orally and lost some accuracy, or they are described from two different perspectives including different ways of counting, which will be brought out where pertinent. Against Israel: There is no mention of Yehudah here as there is later in the verse, so the northern kingdom is apparently the main target. 1 Chronicles says haSatan (the adversary or accuser) motivated this; we must thus deduce that he was YHWH's tool to get David to put the "last straw" on the camel's back so the cup of wrath would be full.2. So David said to Yo'av, the captain of the army, who was with him, "Please go around through all the tribes of Israel, all the way from Dan to Be'er-sheva, and review the people so that I can know the [total] number of the people." David apparently felt that something was amiss, and, being a warrior, assumed that this premonition was of some threat from outside. So he dealt with it in the way he usually had done--by preparing his troops for battle, making sure the war machine was in place. YHWH had commanded a census before Y'hoshua brought all Israel into the Land, but now they are already securely in the Land and YHWH has given David rest from his enemies; there was really no reason for this. Dan to Be'er-sheva: an idiom for the whole country, since they are at the extreme north and south of the Land. Review: visit, tap, register, or muster.3. But Yo'av said to the king, "But may YHWH your Elohim add more like them a hundred times over while my king's eyes [can still] see! So my master, why does the king find pleasure in this thing?" Yo'av was not mentioned in David's list of top brass in chapter 23, yet he is clearly still in charge. senses that there is something wrong wit this decision, and says in essence, "Are you sure?" since there were no signs of a military buildup or mutiny brewing anywhere. 1 Chron. 21:3 specifically says he knew it would be a "cause for trespass" for the whole nation.4. Yet the king's word was firm toward Yo'av, and over the officers of the army, so Yo'av and the officers of the army went out [from] the king's presence to visit the people, that is, Israel. David was used to using the sword as solution, so he insisted, leaning on the knowledge of how many troops he had. What he fails to do is ask YHWH.5. They also crossed the Yarden and camped at Aroer, to the right side of the city, which is in the River-Valley belonging to Gad, as well as to Yaazer. Right side: That is, southward from.6. Then they came into Gil'ad and the land of the lowest moon, then they came into Dan-Yaan, and circled around toward Tzidon. Land of the lowest moon: or, land beneath the moon, or "land that replaces renewal". Dan-Yaan means "judgment because of it". This could be taken both as a place name and as part of the story, as we will see. Tzidon is on the coast in what is now Levanon.7. Then they came to the fortified city of Tzur, and all the cities of the Hiwites and Kanaanites, then went out to the Negev of Yehudah at Be'er Sheva, These places went far beyond the command to number from Dan to Be'ersheva, indicating that there must have been enough Israelites either garrisoned or living among the Gentiles, where there was much greater likelihood of intermarriage or other forms of being influenced by the pagans around them.8. and when they had gone to and fro throughout the whole Land, they came to Yerushalayim at the end of nine months and twenty days. It took this long to visit all the troops, but by this time it should have been clear to David that the threat was not external, but came from within Israel. There are a number of reasons YHWH would be displeased with them. They had twice shown great disloyalty to their king and rebelled by going after Avshalom, then Sheva. This had nothing to do with the number of troops he might need. David also had, since Avshalom first revolted, distanced himself from the people, and feeling that he had already shed enough blood, become slack about ruling them, giving a blank-check forgiveness to people who did not merit it, and was not disciplining where he should. The smoothed-over "peace" between the two kingdoms was somewhat of an illusion, for underneath they clearly remained ready to be at each other's throats in an instant when given any reason. When we have such unrest in our spirits, we should never assume it is not ourselves YHWH might be displeased about, or even use an outside event as an excuse to turn all our attention there. We should examine our own hearts first, not look for a scapegoat.9. Then David gave the king the [total] sum of the mustering of the people, and Israel came to 800,000 soldiers who [could] draw the sword, and the men of Yehudah [numbered] 500,000 men. Mustering, for he was counting specifically to know how many men of fighting age (twenty through fifty) there were, so he could compare his army to others around him. Note that he still distinguishes between Yehudah and Israel, even when the kingdom was united, yet still today most people equate the two and forget the Northern Kingdom completely. 1 Chronicles 21 lists 1,100,000 for Israel and 470,000 for Yehudah, possibly explained by his not counting mercenary soldiers in this list, and including them in the other. 10. But David's heart struck him after he had counted the people, and David said to YHWH, "I have really missed the target [in] what I have done, but now, O YHWH, please let Your servant's guilt be taken away, because I have acted very foolishly." Taken away: literally, made to cross over.11. When David got up in the morning, the word of YHWH came to Gad the prophet, David's seer, saying, 12. "Go, and tell David: 'This is what YHWH says: "I am setting three [things] upon you; choose one of them for yourself, and I will do it to you." This was not exactly "three wishes", but YHWH respected David enough to give him a choice of punishment and to warn him of what was coming:13. So Gad approached David and told him, "Shall seven years of famine in your Land come to you? Or [would you rather] flee before your oppressor while he pursues you? Or should there be three days of pestilence in your Land? Now consider, and see what word I should take back to the One who sent me." No matter which he chose, his actions would now affect many people.14. So David said to Gad, "[This is] a great distress for me! Please let me fall into the hand of YHWH, because His compassions are great, but do not let me fall into the hand of a human." If there were a famine, he would be at the mercy of other nations' generosity, which he did not count on, and if there was an enemy pursuing him, they might actually capture him, especially at his age. So, inclined to Torah as he was, he wisely chose the punishment YHWH had already prescribed for such an act in the Torah. (Exodus 30:12) He had not assessed the ½-sheqel payment from each of those counted, which would remind them each that they were incomplete as individuals. In the last chapter, he listed numerous mighty men and their war stories and exploits. They were impressive individuals, but that is precisely the problem. The people were praising the men's skill, not YHWH. He was focused on the warriors, not the army, as if individuals could do the job by themselves. Many of them were not even Israelites, but everyone was wallowing in their greatness, so David decided to number all who could fight, since he assumed there must be more like them. David had taught the people the wrong thing, for when we are counted as one, we need to give back half because we are only half. We need the strengths of the rest of Israel to be able to be our best for YHWH. Rebbetzin Esther Jungreis echoed this concept by answering people's questions about whether her suffering in the Holocaust weakened her faith in Elohim with the fact that it instead made her realize it was humanity she could not trust. But David himself brings about the balance to this by noting that it was a hasty conclusion of his that all men were deceitful (Psalm 116:11). He did end on a note of hope and willingness to worship YHWH publicly in the midst of His people rather than becoming a hermit once he saw how fickle human nature is. As He told Eliyahu, YHWH always has some kind of remnant.15. So YHWH appointed a pestilence in Israel from the morning until the appointed time, and of the people, 70,000 men died from Dan to Be'er-Sheva. Pestilence: or plague, especially as found among cattle, but not limited to this. 70,000: This is one of the few things this account and 1 Chronicles agree on. Just when David had his total, his numbers were reduced. This may have been the price that had to be paid for the cleansing of a place where all 70 nations listed in Gen. 10 could come and pray. Appointed time: The same term used for one of YHWH's festivals. Since the terms for plague and pestilence are the same ones used of the ten plagues in Egypt, this appears to be a repetition of the Passover event, wit the "death angel" and all, though this time the brunt of his activity affects Israel, not Egypt. Were all those who died firstborns of their families?16. When the messenger sent out his hand to destroy Yerushalayim, YHWH began to be moved to pity in regard to the calamity, and said to the messenger that was ruining the nation, "Now it is [too] much! Withdraw your hand!" when the messenger had come within the threshing-floor of Awarnah the Y'vusite. YHWH had said three days, but it seemed the plague was going to on beyond that. We know tat the response of people to His prophecies can change the outcome, as seen with Yonah, and apparently Israel had not learned her lesson yet, for though David had bravely said he would take the punishment, the plague was not about punishment, but about discipline which solves the problem from inside by correcting us in the process. He may have recognized that David needed to be pushed to inquire of Him. Though the prophesied period of the Northern Kingdom's punishment is up, it does not mean we are ready to return to the Land. Messenger: not necessarily an angel, but possibly a natural force of some sort that YHWH was using to bring destruction on a massive scale in such a short time. It may have even been one of the many planetary-scale catastrophes such as YHWH used to destroy the armies that came against Y'hoshua and against Hizqiyahu, as well as what brought the intensity of plagues in Egypt and even the deluge in Noach's day. If so, YHWH knew it was coming and that it would affect Israel in some way, so early on (v. 1) He set the process rolling that would give Him a valid reason to allow it. From verse 13 we can see that He still could have shifted the other heavenly body sufficiently that the outcome would be very different depending on what David chose. In His mercy, YHWH put David's focus back on this major piece of unfinished business. While he had made other preparations for the Temple to be built by Shlomo, he did not even possess the site yet!17. Now when he saw the messenger that was striking down [many] among the people, David spoke to YHWH and said, "Here I am! I have sinned! And I myself have acted in a crooked manner! But these--the flock--what have they done? Please let Your hand come to be [only] on me and on my father's household!" 18. And Gad came to David that day and told him, "Go up, set up an altar to YHWH on the threshingfloor of Aranyah the Y'vusite." The difference in the spelling of Arwanah's name is in the Hebrew text. This threshing-floor was on bedrock on a hill that sat higher than the one the city was on, so the wind could easily blow across it to sort out the wheat from the chaff when winnowing, which would have been done at the same place the threshing was done. Threshing would be easiest on bedrock, as none of the kernels would have gotten lost in any cracks or fall in among loose soil. The term Y'vusites literally means "those who tread out the grain", so they were actually defined by this very threshing-floor. That is why they have not left, though David had conquered the city. Where else could they carry out their calling? But as valid as that may have been, it had to come to an end, for the place where Avraham had offered Yitzhaqand Yaaqov had had his vision was still in the hands of foreigners. They had to be ousted, for this simply did not do the place justice. But because of the character of such people as Araunah, it would not have been right to just take it by force.19. So David went up according to Gad's word, as YHWH had commanded.
This is a third spelling of this man's name in the Hebrew text of the chapter, and it is spelled yet a fourth way in 1 Chronicles 21, which has him out threshing his grain when he sees the messenger coming with his sword drawn, and runs for cover with his four sons before he sees David coming.21. Then Araunah said, "Why has my master the king come to his servant?" And David said, "To buy the threshingfloor from you to build an altar to YHWH so the plague may be restrained from [being] upon the people." This is where the greater altar would be built by his son.22. But Araunah said to David, "Let my master the king take and offer up whatever is right in his eyes; look, [here are] the oxen to offer up and the threshing-sledge or the oxen's equipment for the [kindling] sticks! The urgency and duress that is better described in 1 Chronicles shows up here in that he offers the materials closest at hand, rather than the best things for the job, since he recognizes that haste is of essence, since something must be done quickly to stave off the destroyer.23. "O king, Araunah donates all [of these] to the king!" And Araunah said to the king, "May YHWH your Elohim be pleased with you!" 24. But the king said to Araunah, "No, because I will certainly acquire it from you for a price, nor will I offer up to YHWH my Elohim ascending-offerings that cost me nothing!" So David bought the threshing-floor, and the oxen with fifty sheqels of silver. This alone should nip in the bud the "easy-believism" of modern Christianity. It highlights the fact that what costs us nothing seems of little value to us. Of course there are times when we need from Him far more than we could possibly ever pay, and YHWH understands that, but David was in a position to pay, so he might be tempted to later think there was "nothing to it" since the plague would have ended so easily. Ascending is never so easy. Our ancestors in the wilderness were given plunder by Egypt, but it was not exactly free, since they had been slaves to them for so long. Now that it seemed they had finally gotten what they deserved, they were asked to give it for the Tabernacle. While in His role as Father, YHWH might accept less than best from His children who make Him a gift from whatever they have on hand, as a King, He could not, as Malakhi 1:8 shows. David understands this well; after all, he, too, is a king! Of course, for David to pay, he had to deny Araunah the blessing of giving. There may be several reasons for this. For Araunah, this piece of property was probably his most valued possession, and David assumed it would definitely have caused him hardship for him to give it away. While Araunah is loyal to the one he recognizes as his king--an honorable thing in itself--he does not appear to own YHWH as his Elohim as well (v. 23), so his generosity is only toward David, not YHWH, and YHWH could not accept such an important thing from an unbeliever as a gift. Like Avraham, he did not want to say anyone else but YHWH had made him rich. There is another important benefit in David having purchased this field, for this site would later become the Temple Mount, which is the most hotly-disputed part of Yerushalayim since the Muslims now occupy it. But just like Sh'khem and the Cave of Makhpelah in Hevron, which the patriarchs bought, there should be no question who owns it, because the title deed goes to David's descendants who inherited the throne after him. If it had been a gift, they might have been able to argue that it had been rescinded. So it will one day be Yahshua's property. 1 Chron. 21:25 says he paid 600 sheqels for it--a much worthier price for what it would become. So the 50 sheqels noted here might have been over and above that--i.e., it was only what was paid for the oxen and implements.25. And David built an altar there to YHWH and offered up ascending and completion [offerings], and YHWH was [effectively] pleaded with on behalf of the Land, and the plague was restrained. Pleaded with: i.e., He was satisfied with this offering--probably all the more so after David voiced his philosophy of giving to YHWH. This was truly a man after His heart indeed! A completion (or peace) offering was one in which David would share by eating of it. 1 chronicles 21 also says David had brought the elders up with him to witness the purchase, so they too would have shared in this covenant meal just as the 70 elders did with Moshe and Aharon on a different "mountain of Elohim" when another covenant was being cut. As in Hizqiyahu's day and in the 6-Day War of 1967, though much of the Land was ravaged, the holiest city was spared destruction.
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Or, crossed the wilderness on the surface of the road. The Qidron Valley (in foreground of photo) is sometimes called the "Valley of the Shadow of Death" because no light from the Temple reached it due to the topography. It is possible that David wrote Psalm 23--"though I walk through the Valley of the Shadow of Death, I will fear no harm, because You are with me"--at this time, as he certainly must have felt the threat of death.