Study Notes

1:1–27 David’s reaction to and lament over Saul’s death. This opening segment of 2 Samuel is actually the narrative hinge of the full book of 1,2 Samuel (see notes on 22:1–51; 1Sa 2:1).

1:1 After the death of. See Jos 1:1; Jdg 1:1; 2Ki 1:1. The narrative thread of 1 Samuel is continued. 1 and 2 Samuel were originally one book (see Introduction to 1 Samuel: Title). David returned from striking down the Amalekites. See 1Sa 30:26. Ziklag. See note on 1Sa 27:6.

1:2 his clothes torn . . . dust on his head. See note on 1Sa 4:12; see also Jos 7:6; Ac 14:14 and notes.

1:8 Amalekite. It is not necessary to conclude from v. 3 that this Amalekite was a member of Saul’s army. His statement that he “happened to be on Mount Gilboa” (v. 6) is probably not as innocent as it appears. He may have been there as a scavenger to rob the fallen soldiers of their valuables and weapons. It is ironic that Saul’s death is reported by an Amalekite, because it is Saul’s disobedience with respect to the Amalekites that began his downfall (1Sa 15).

1:10 I stood beside him and killed him. The Amalekite’s story conflicts with 1Sa 31:3–6, where Saul is depicted as taking his own life. It appears that the Amalekite fabricated this version of Saul’s death, expecting David to reward him (4:10). His miscalculation of David’s response cost him his life (v. 15). I took the crown. Apparently he got to Saul before the Philistines did (1Sa 31:8–9).

1:11 took hold of their clothes and tore them. See note on v. 2.

1:12 mourned and wept. David and his men expressed their grief in typical Near Eastern fashion (Ge 23:2; 1Ki 13:30; Jer 22:18). fasted. See note on 1Sa 31:13.

1:13 Amalekite. The man was probably unaware of David’s recent hostile encounters with the Amalekites (see v. 1; 1Sa 30; see also note on 1Sa 15:2).

1:14 The Amalekite understood nothing of the deep significance that David attached to the sanctity of the royal office in Israel (see 1Sa 24:6 and note). the LORD’s anointed. See note on 1Sa 9:16.

1:15 strike him down! David displays no personal satisfaction over Saul’s death and condemns to death the one he believes to be his murderer (see note on v. 10; see also 4:10).

1:16 Your blood be on your own head. The Amalekite’s own testimony brought about his execution (Jos 2:19; 1Ki 2:37).

1:17 lament. It was a common practice in the ancient Near East to compose laments for fallen leaders, heroes and royal cities (see 2Ch 35:25 and note; Lamentations, particularly its Introduction: Themes and Theology).

1:18 lament of the bow. As Israel’s most common weapon (see 22:35; 1Sa 13:22 and note), the bow is a fitting title for a lament about the losses in war. For a sword song, see Eze 21:9. Book of Jashar. See note on Jos 10:13.

1:19 A gazelle. See NIV text note; probably a reference to Jonathan (see v. 25, a kind of refrain; for the imagery, cf. 2:18; 1Ch 12:8). Or the Hebrew for “a gazelle” may be rendered “splendor,” referring to both Saul and Jonathan (vv. 22–23). heights. Of Gilboa (see v. 25; 1Sa 31:1,8 and note; see also note on 1Sa 28:4). How the mighty have fallen! The theme of David’s lament (vv. 25,27). David’s words contain no suggestion of bitterness toward Saul but rather recall the good qualities and accomplishments of Saul and Jonathan. However, David’s lament over “fallen” Saul is Saul’s epitaph and stands in significant contrast to the two songs that frame 1-2 Samuel: Hannah’s song in 1Sa 2:1–10 and David’s song in 2Sa 22 (see note on 22:1–51).

1:20 Tell it not in Gath . . . Ashkelon. See map. As the major Philistine cities located the closest and farthest from Israel’s borders, Gath and Ashkelon represent the entire Philistine nation (see photo). David does not want the enemies of God’s covenant people to take pleasure in Israel’s defeat (as he knew they would; see 1Sa 31:9–10) and thus bring reproach on the name of the Lord (see Ex 32:12; Nu 14:13–19; Dt 9:28; see also Jos 7:9; Mic 1:10 and notes). uncircumcised. See note on 1Sa 14:6.

1:21 Mountains of Gilboa. See note on 1Sa 28:4. As an expression of profound grief, David rhetorically pronounces a curse on the place where Israel was defeated and Saul and Jonathan were killed (for other such rhetorical curses, see Job 3:3–26; Jer 20:14–18). no longer rubbed with oil. Leather shields were rubbed with oil to preserve them (Isa 21:5).

1:23 in death they were not parted. Even though Jonathan opposed his father’s treatment of David, he gave his life beside his father in Israel’s defense.

1:26 more wonderful than that of women. David is not suggesting that marital love is inferior to that of friendship, nor do his remarks have any sexual implications. He is simply calling attention to Jonathan’s nearly inexplicable self-denying commitment to David, whom Jonathan had long recognized as the Lord’s choice to succeed his own father, Saul (see notes on 1Sa 18:1; 20:13–16).

1:27 weapons of war. Probably a metaphor for Saul and Jonathan.

2:1—3:5 David’s elevation to kingship over Judah at Hebron, and Abner’s response.

2:1 In the course of time. This phrase introduces significant episodes in David’s life: his anointing as king over Judah (here), his most notable military victories (8:1), his adultery with Bathsheba and murder of Uriah (10:1), the death of his firstborn son, Amnon (13:1), and the conspiracy of his son Absalom (15:1). David inquired of the LORD. By means of the ephod through the priest Abiathar (see notes on Ex 28:30; 1Sa 2:28; 23:2). one of the towns of Judah. Even though Saul was dead and David had many friends and contacts among the people of his own tribe (1Sa 30:26–31), David did not presume to return from Philistine territory to assume the kingship promised to him without first seeking the Lord’s guidance. Hebron. An old and important city (see Ge 13:18; 23:2; Jos 15:13–14; see also note on 1Sa 30:31) centrally located in the tribe of Judah (see map).

2:2 Ahinoam of Jezreel. See note on 1Sa 25:43. Abigail. See 1Sa 25.

2:3 men who were with him. See note on v. 13.

2:4 anointed David king. See notes on 1Sa 2:10; 9:16. David had previously been anointed privately by Samuel in the presence of his own family (see note on 1Sa 16:13). Here the anointing ceremony is repeated as a public recognition by his own tribe of his divine calling to be king. over the tribe of Judah. Very likely the tribe of Simeon was also involved (Jos 19:1; Jdg 1:3), but the Judahites in every way dominated the area. men from Jabesh Gilead. See notes on 1Sa 11:1; 31:12. buried Saul. See note on 1Sa 31:13.

2:7 your master is dead, and the people of Judah have anointed me king over them. David’s concluding statement to the men of Jabesh Gilead is a veiled invitation to them to recognize him as their king, just as the tribe of Judah had done. This appeal for their support, however, was ignored.

2:8 Abner son of Ner. See 1Sa 14:50–51. Saul’s army. His small standing army of professionals loyal to him and his family (1Sa 13:2, 15; 14:2,52). Ish-Bosheth. The name was originally Ish-(or Esh-)Baal (1Ch 8:33) but was changed, perhaps by the author of Samuel, to Ish-Bosheth, meaning “man of the shameful thing” (see notes on 4:4; Jdg 6:32; Jer 2:26; 3:24–25; 11:13). Evidently Baal (meaning “lord” or “master”) was at this time still used to refer to the Lord. Later this was discontinued because of confusion with the Canaanite god Baal, and the author of Samuel reflects the later sensitivity. son of Saul. See note on 1Sa 31:2. brought him. Abner takes the initiative in the power vacuum created by Saul’s death, using the unassertive Ish-Bosheth as a pawn for his own ambitions (see 3:11 and note on 4:1). There is no evidence that Ish-Bosheth had strong support among the Israelites generally. Mahanaim. A Gileadite town east of the Jordan River and thus beyond the sphere of Philistine domination—a kind of refugee capital.

2:9 He made him king. As a relative of Saul (1Sa 14:50–51), Abner had both a family and a career interest in ensuring dynastic succession for Saul’s house. Gilead . . . all Israel. This delineation of Ish-Bosheth’s realm suggests that his actual rule, while involving territory both east and west of the Jordan, was quite limited and that “all Israel” was more claim than reality. David ruled over Judah and Simeon, and the Philistines controlled large sections of the northern tribal regions.

2:11 seven years and six months. Cf. Ish-Bosheth’s two-year reign in Mahanaim (v. 10). Because it appears that David was made king over all Israel shortly after Ish-Bosheth’s death (5:1–5) and moved his capital to Jerusalem not long afterward (5:6–12), reconciling the lengths of David’s and Ish-Bosheth’s reigns is difficult. The difficulty is best resolved by assuming that it took Ish-Bosheth a number of years to be recognized as his father’s successor, and that the two years of his reign roughly correspond to the last two or three years of David’s reign in Hebron.

2:12 Abner initiates an action to prevent David’s sphere of influence from spreading northward out of Judah. Gibeon was located in the tribal area of Benjamin (Jos 18:21,25), to which Saul and his family belonged, and which the Philistines had not occupied.

2:13 Joab son of Zeruiah. See note on 1Sa 26:6. Joab became a figure of major importance as a competent but ruthless military leader during David’s reign (10:7–14; 11:1; 12:26; 1Ki 11:15–16). At times David was unable to control him (3:39; 18:5,14; 1Ki 2:5–6), and he was eventually executed for his wanton assassinations and his part in the conspiracy to place Adonijah rather than Solomon on David’s throne (1Ki 2:28–34). David’s men. Some, at least, of David’s small force of professionals who had gathered around him (1Sa 22:2; 23:13; 27:2; 30:3,9). pool of Gibeon. See Jer 41:12. In 1956 archaeologists uncovered a large, cylindrical pool at el-Jib (ancient Gibeon), probably the one near which the battle recorded in vv. 15–16 took place. See photo.

2:14 have some of the young men . . . fight. As representatives of their respective armies.

2:15 Benjamin. At this time Ish-Bosheth seems to have been supported mainly by his own tribesmen.

2:17 The battle that day was very fierce. Because the representative combat (see note on 1Sa 17:4) by 12 men from each side was indecisive, a full-scale battle ensued in which David’s forces were victorious. The attempt to use representative combat to avoid the decimation of civil war failed (3:1).

2:21 Turn aside. Abner tried unsuccessfully to avoid the necessity of killing Asahel.

2:22 How could I look your brother Joab in the face? Abner did not want the hostility between himself and Joab to be intensified by the practice of blood revenge (see note on 3:27).

2:23 Stabbing an enemy in the stomach was the method of execution noted also in 3:27; 4:6 (cf. Jdg 3:21).

2:26 Must the sword devour forever? Abner proposes an armistice as a means of avoiding the awful consequences of civil war.

2:27 As surely as God lives. An oath formula (see note on 1Sa 14:39,45).

2:28 nor did they fight anymore. For the present the open conflict ceased, but the hostility remained (3:1).

2:29 Arabah. See note on Dt 1:1.

3:2–5 The list of six sons born to David in Hebron is given as an evidence of the strengthening of David’s house in contrast to that of Saul (v. 1). That these six sons were each born of a different mother indirectly informs us that David married four additional wives (2:2) during his time in Hebron.

3:2 Amnon. Later raped his half-sister Tamar and was killed by his brother Absalom (ch. 13). Ahinoam of Jezreel. See note on 1Sa 25:43.

3:3 Kileab. Called Daniel in 1Ch 3:1. Abigail. See 1Sa 25. Absalom. Later avenged the rape of Tamar by killing Amnon, and conspired against his father David in an attempt to make himself king (see 13–18). Maakah daughter of Talmai. David’s marriage to Maakah undoubtedly had political implications. With Talmai as an ally on Ish-Bosheth’s northern border, David flanked the northern kingdom both south and north. Geshur. A small Aramean city kingdom (15:8) located northeast of the Sea of Galilee (see Jos 12:5; 13:11–13; see also map).

3:4 Adonijah. Was put to death for attempting to take over the throne before Solomon could be crowned (1Ki 1–2).

3:6—5:5 David’s elevation to kingship over the rest of Israel (see note on 2:1—3:5).

3:7 Rizpah. See 21:8–11. Why did you sleep with my father’s concubine? Ish-Bosheth suspects that Abner’s act was part of a conspiracy to seize the kingship (cf. v. 6). Great significance was attached to taking the concubine of a former king (see notes on 12:8; 16:21; 1Ki 2:22).

3:8 dog’s head. Cf. note on 9:8.

3:9 May God deal with Abner, be it ever so severely. A curse formula (see note on 1Sa 3:17). what the LORD promised him on oath. The knowledge of David’s divine designation as successor to Saul had spread widely (see notes on 2:4; 1Sa 16:13; 25:28).

3:10 transfer the kingdom. Abner was the power behind the throne. Dan to Beersheba. See note on 1Sa 3:20.

3:12 Whose land is it? Possibly a rhetorical question that presumed that the land belonged either to Abner or to David. The former seems more likely from the following sentence. Make an agreement with me. Abner wants assurance that he will face no reprisals for his past loyalty to the house of Saul.

3:13 Michal daughter of Saul. Although Saul had given Michal to David (1Sa 18:27), he later gave her to another man after David fled from his court (1Sa 25:44). David probably sensed that in the minds of the northern elders, his reunion with Michal would strengthen his claim to the throne as a legitimate son-in-law of Saul.

3:14 David sent messengers to Ish-Bosheth. David wanted Michal returned as an open and official act of Ish-Bosheth himself, rather than as part of a subterfuge planned by Abner. David knew that Ish-Bosheth would not dare to defy Abner’s wishes (v. 11). a hundred Philistine foreskins. See 1Sa 18:25. Saul had required 100 Philistine foreskins; David presented him with 200 (1Sa 18:27).

3:16 Bahurim. Near the Mount of Olives. So he went back. The man was helpless before the commander of the army.

3:17 elders of Israel. The collective leadership of the various tribes comprised an informal national ruling body (see notes on Ex 3:16; Joel 1:2; see also 1Sa 8:4; 2Sa 5:3; 1Ki 8:1, 3; 20:7; 2Ki 10:1; 23:1). you have wanted to make David your king. Apparently Ish-Bosheth’s support came mainly from the tribe of Benjamin (see 2:15 and note) and from Gilead east of the Jordan River (2:8; 1Sa 11:9–11; 31:11–13).

3:18 the LORD promised David. By this time Samuel’s anointing of David must have become common knowledge (5:2). Abner probably interpreted the anointing as a promise from the Lord, since Samuel was the Lord’s much-revered prophet.

3:19 Abner also spoke to the Benjamites in person. Because Saul and his family were from the tribe of Benjamin, Abner was careful to consult the Benjamites concerning the transfer of kingship to the tribe of Judah. Apparently they consented, but Abner was not above representing matters in a way that was favorable to his purpose.

3:21 make a covenant with you. See 5:3 and note.

3:25 he came to deceive you. Joab despised Abner for killing his brother (2:18,23; 3:27) and sought to discredit him in David’s eyes as a mere opportunist. Perhaps he also sensed that his own position of leadership would be threatened if Abner joined forces with David, since Abner was obviously a power among the northern tribes.

3:27 inner chamber . . . privately. City gateways often had small side chambers. Joab stabbed him in the stomach, and he died. Joab’s murder of Abner is not to be excused either as an act of war or as justifiable blood revenge (cf. Nu 35:12; Dt 19:11–13). Asahel had been killed by Abner in the course of battle (see v. 30; see also 2:21,23 and notes).

3:29 May his blood fall on the head of Joab and on his whole family! After disclaiming any personal or official involvement in the plot to assassinate Abner (v. 28), David cursed Joab and thereby called on God to judge his wicked act. In this crucial hour when David’s relationship to the northern tribes hung in the balance, he appears not to have felt sufficiently secure in his own position to bring Joab publicly to justice (v. 39). The crime went unpunished until early in the reign of Solomon (1Ki 2:5–6, 29–34).

3:31 Joab. He too was compelled to join the mourners. It may be that Joab’s involvement was not widely known and that David hoped to keep the matter secret for the time being.

3:32 Hebron. David’s royal city at the time. the king wept aloud at Abner’s tomb. Because Abner’s murder had the potential of destroying the union of the nation under David’s rule, David did everything possible to demonstrate his innocence to the people. In this he was successful (vv. 36–37).

3:33–34 For another lament sung by David over fallen leaders, see 1:19–27.

3:35 urged David to eat . . . but. See 1:12; see also 1Sa 31:13 and note. May God deal with me, be it ever so severely. A curse formula (see note on 1Sa 3:17).

3:39 May the LORD repay the evildoer. See note on v. 29.

4:1 he lost courage. Ish-Bosheth was very much aware of his dependence on Abner (see note on 2:8). all Israel became alarmed. Civil strife threatened, and the northern tribes were now without a strong leader.

4:2 Beeroth. One of the Gibeonite cities (Jos 9:17) assigned to Benjamin (Jos 18:21,25).

4:4 Jonathan son of Saul had a son who was lame in both feet. The writer emphasizes that with the death of Ish-Bosheth (v. 6) there was no other viable claimant to the throne from the house of Saul. news about Saul and Jonathan. See 1:4; 1Sa 31:2–6. Mephibosheth. See 9:1–13; 16:1–4; 19:24–30; 21:7. The name was originally Merib-Baal (apparently meaning “opponent of Baal”; see 1Ch 8:34), perhaps to be spelled “Meri-Baal” (meaning “loved by Baal”), but was changed, perhaps by the author of Samuel, to Mephibosheth (meaning “from the mouth of the shameful thing”). See note on 2:8.

4:6 stabbed him in the stomach. See 2:23 and note.

4:7 cut off his head. See 1Sa 5:4 and note. Arabah. See note on Dt 1:1.

4:8 This day the LORD has avenged my lord the king against Saul. Rekab and Baanah depict their assassination of Ish-Bosheth in pious terms, expecting David to commend them for their act—a serious miscalculation.

4:9 As surely as the LORD lives. An oath formula (see note on 1Sa 14:39,45).

4:11 demand his blood from your hand. A call for the death penalty (Ge 9:5–6). David here does what he was unwilling to do with Joab (see note on 3:29).

4:12 their hands and feet. The hands that had assassinated Ish-Bosheth and the feet that had run with the news (cf. note on 1Sa 5:4).

5:1—24:25 Beginning with ch. 5 there are significant sections of 2 Samuel that have parallel passages in 1 Chronicles (they are listed at the sectional headings). In some instances these parallel accounts are nearly identical; in others there are variations.

5:1 All the tribes of Israel. Representatives of each tribe, including elders and armed soldiers (1Ch 12:23–40). your own flesh and blood. The representatives of the various tribes cite three reasons for recognizing David as their king. The first of these is the acknowledgment that David is an Israelite. Even though national unity had been destroyed in the civil strife following Saul’s death (2:8—3:1), this blood relationship had not been forgotten.

5:2 the one who led Israel on their military campaigns. The second reason (see note on v. 1) for recognizing David as king (1Sa 18:5, 13–14,16,30). the LORD said to you. The third and most important reason (1Sa 13:13–14; 16:1,13; 23:17; 25:26–31). shepherd . . . ruler. “Shepherd” was often used as a metaphor for political rule in the OT (see Ps 23:1; Jer 2:8; Eze 34:2 and notes) and elsewhere in the ancient Near East (see, e.g., the prologue to Hammurapi’s Code—see chart). See also note on 1Sa 12:2 (“your leader”).

5:3 the king made a covenant with them . . . before the LORD. David and Israel entered into a covenant in which both the king and the people obligated themselves before the Lord to carry out their mutual responsibilities (see 2Ki 11:17 and note). Thus, while David was king over Judah as the one elevated to that position by his tribe and later became king over Jerusalem by conquest (vv. 6–10), his rule over the northern tribes was by virtue of a treaty (covenant) of submission. That treaty was not renewed with David’s grandson Rehoboam because he refused to negotiate its terms at the time of his accession to the throne (1Ki 12:1–16). they anointed David king over Israel. The third time David was anointed (see note on 2:4; cf. 1Sa 9:1—11:15 and note).

5:5 In Hebron he reigned . . . seven years and six months. See 2:11. Israel and Judah. The specific relationship of David to these two segments of his realm appears to have remained distinct (see note on v. 3).

5:6—8:18 David’s reign is characterized by his victories over Israel’s enemies, his devotion to the Lord and the Lord’s covenant with him to give him an enduring dynasty (cf. the corresponding segment of Saul’s story in which his reign is characterized; see note on 1Sa 13:1—14:52).

5:6–25 Accounts of David’s initial victories (over the Jebusites in Jerusalem and over the Philistines) and his later victories by which he secured all of Israel’s borders (ch. 8) frame the accounts of David’s devotion to the Lord (ch. 6) and the Lord’s covenant with him (ch. 7).

5:6 Jerusalem. See article. Jebusites. A Canaanite people (see Ge 10:15–16 and note on 10:16) inhabiting Jerusalem (Jos 15:8; 18:16). the blind and the lame can ward you off. Jerusalem was a natural fortress because of its location on a rise surrounded on three sides by deep valleys; so the Jebusites were confident that their walls could easily be defended.

5:7 fortress. Probably the fortified city itself. Zion. Originally the name appears to have been given to the southeastern hill of the city on which the Jebusite fortress was located. In time, the term came to be used for (1) the temple mount, (2) the hill to the southwest of the old city, (3) the whole city (often in poetry; see Isa 1:8 and note, 2:3) and (4) the heavenly city and the presence of God. City of David. As Jerusalem’s conqueror, David becomes its owner and gives it his name. Jerusalem’s southeast hill (Ophel; see note on Ne 3:26) continued to bear the name long after David’s time (see Ne 3:15 and note; Isa 22:19; cf. also Isa 29:1).

5:8 On that day David had said. 1Ch 11:6 may be combined with this verse for a more complete account. Joab’s part in the conquest of the city demonstrated again his military prowess and reconfirmed him in the position of commander of David’s armies. water shaft. Although the Hebrew for this term is obscure, it appears that David knew of a secret tunnel—perhaps running from the Gihon spring outside the city into the fortress—that gave access to water when the city was under siege (see 2Ch 32:30; see also photo and map). lame and blind. An ironic reference to the Jebusites (cf. v. 6 and note). The ‘blind and lame’ will not enter the palace. The proverb may mean that the Jebusites did not have access to the royal palace, though they were allowed to remain in the city and its environs.

5:9 terraces. Stone terraces on the steep slopes of the hill, creating additional space for buildings (but see NIV text note; see also note on Jdg 9:6).

5:10 the LORD . . . was with him. See note on 1Sa 16:18.

5:11 Hiram king of Tyre. This Phoenician king was the first to accord the newly established King David international recognition. It was vital to him that he have good relations with the king of Israel since Israel dominated the inland trade routes to Tyre, and Tyre was dependent on Israelite agriculture for much of its food (also true in the first century ad; see Ac 12:20). A close relationship existed between these two realms until the Babylonian invasions. Tyre. An important Phoenician seaport on the Mediterranean coast north of Israel (Eze 26–27). cedar. A strong, durable wood used by the powerful and wealthy throughout the ancient Near East for building and decorating temples and palaces (see 1Ki 5:6 and note; 6:9; SS 5:15 and note; 8:9; Jer 22:14–15; Hag 1:4 and note).

5:12 David knew that the LORD had established him as king. In the ideology of the ancient Near East the king’s possession of a palace was the chief symbolic indication of his status. for the sake of his people Israel. David acknowledged that his elevation to kingship over all Israel was the Lord’s doing. David’s reign was an integral part of the Lord’s continuing redemptive program—just as the ministries of Moses, Joshua, the judges and Samuel had been.

5:13 David took more concubines and wives. See notes on 3:2–5; Ge 25:6.

5:14 Shammua, Shobab, Nathan, Solomon. 1Ch 3:5 designates Bathsheba as their mother.

5:17 When the Philistines heard that David had been anointed king. Chronologically it is likely that the Philistine attack followed immediately after the events of v. 3 and before the capture of Jerusalem (vv. 6–10). (The author arranged his narrative by topics; see note on 7:1.) The Philistines had not been disturbed by David’s reign over Judah, but now they acted to protect their interests in the north, much of which they dominated after the defeat of Saul (1Sa 31). stronghold. Probably a reference to the wilderness area in southern Judah where David had hidden from Saul (see notes on 1Sa 22:4; 23:14). This action of David suggests that he had not yet taken Jerusalem.

5:18,22 Valley of Rephaim. Bordering ancient Jerusalem on the west and southwest (see Jos 15:8; 18:16; see also note on Isa 17:5).

5:19 David inquired of the LORD. See notes on 2:1; 1Sa 2:28; 22:20; 23:2.

5:20 the LORD has broken out . . . Baal Perazim. See NIV text note. As a true theocratic king, David attributes the victory to the Lord and does not claim the glory for himself (see notes on 1Sa 10:18, 27; 11:13; 12:11; 14:23; 17:11,45–47).

5:21 abandoned their idols there. As the Israelites had taken the ark into battle (see note on 1Sa 4:3), so the Philistines carried images of their deities into battle in the hope that this would ensure victory. carried them off. In compliance with the instruction of Dt 7:5, they also burned them (1Ch 14:12).

5:23 he answered. As had been true in the case of the conquest under Joshua, the Lord ordered the battle and he himself marched against the enemy with his heavenly host (Jos 6:2–5; 8:1–2; 10:8,14; 11:6). David’s wars were a continuation and completion of the wars fought by Joshua.

5:24 sound of marching . . . trees. Signaling the Lord’s intervention.

5:25 Gibeon. See notes on 2:12–13; Jos 9:3. Gezer. Fifteen miles west of Gibeon, overlooking the Philistine plain (see note on Jos 10:33).

6:1–23 The supreme expression of David’s devotion to the Lord.

6:2 Baalah in Judah. See NIV text note; see also Jos 15:60; 18:14; 1Sa 7:1. ark of God. See Ex 25:10–22; see also notes on 1Sa 4:3–4,21. The ark had remained at Kiriath Jearim during the reign of Saul. called by the Name. Used elsewhere to designate ownership (12:28; Dt 28:10; Isa 4:1; 63:19). LORD Almighty. See note on 1Sa 1:3. enthroned between the cherubim. See note on 1Sa 4:4; see also 1Ch 28:2 (“footstool of our God”). David recognized the great significance of the ark as the footstool of God’s earthly throne. As a true theocratic king, he wished to acknowledge the Lord’s kingship and rule over both himself and the people by restoring the ark to a place of prominence in the nation.

6:3 new cart. David follows the example of the Philistines (1Sa 6:7) rather than the instructions of Ex 25:12–15; Nu 4:5–6, 15, which require that the ark be carried on the shoulders of the Levites (1Ch 15:13–15). from the house of Abinadab. See 1Sa 7:1. Uzzah and Ahio, sons of Abinadab. 1Sa 7:1 speaks of Eleazar as the son of Abinadab. The Hebrew word for “son” can have the broader meaning of “descendant.”

6:5 sistrums. Percussion instruments played by shaking with the hand.

6:7 his irreverent act. Although Uzzah’s intent may have been good, he violated the clear instructions the Lord had given for handling the ark (see notes on v. 3; 1Sa 6:19). At this important new beginning in Israel’s life with the Lord, he gives a shocking and vivid reminder to David and Israel that those who claim to serve him must acknowledge his rule with absolute seriousness (see Lev 10:1–3; Jos 7:24–25; 24:19–20; Ac 5:1–11—all are instances of stern divine judgments at the beginning of new eras in the history of redemption).

6:8 David was angry. David’s initial reaction was resentment that his attempt to honor the Lord had resulted in a display of God’s wrath. to this day. Until the time of the writing of 2 Samuel. Perez Uzzah. See NIV text note. The place-name memorialized a divine warning that was not soon forgotten (see Jos 7:26 and NIV text note). Evenhanded in his judgment against sinners, the Lord plays no favorites as he “breaks out” against friend and foe alike (see 5:20 and note).

6:9 David was afraid of the LORD. David’s anger was accompanied by fear of the potential danger associated with anyone but Levites carrying the ark (Dt 10:8; 1Ch 15:2,13).

6:10 Gittite. He appears to have been a Levite (see note on 1Ch 13:13; cf. 1Ch 15:18, 24; 16:5; 26:4–8,15; 2Ch 25:24), though many think the term “Gittite” fixes his place of birth at the Philistine city of Gath (see 15:18 and note). However, Gittite may be a reference to the Levitical city Gath Rimmon in Dan or Manasseh (Jos 21:20–25).

6:12 David went to bring up the ark. God’s blessing on the household of Obed-Edom showed David that God’s anger had been appeased.

6:13 those . . . carrying the ark. David had become aware of his previous error (1Ch 15:13–15).

6:14 linen ephod. See note on 1Sa 2:18.

6:16 she despised him. Michal had no appreciation for the significance of the event and deeply resented David’s public display as unworthy of the dignity of a king (vv. 20–23).

6:17 burnt offerings. See note on Lev 1:3. fellowship offerings. See notes on Lev 3:1; 1Sa 11:15.

6:18 he blessed the people. As Solomon would later do at the dedication of the temple (1Ki 8:55–61). LORD Almighty. See note on 1Sa 1:3.

6:21 ruler. See note on 1Sa 9:16.

6:23 Michal . . . had no children. Perhaps indicating that David didn’t sleep with her again. This was possibly God’s punishment for her pride and at the same time another manifestation of his judgment on the house of Saul.

7:1–29 God’s great promise to David (see Introduction: Summary of Contents). Although it is not expressly called a covenant here, it is elsewhere (see 23:5 and note; Ps 89:3, 28,34,39 and note on 89:30–37; cf. Ps 132:11 and note), and David responds with language suggesting his recognition that a covenant had been made (see also notes on vv. 11,16,20,28).

7:1 After the king was settled in his palace. See 5:11; see also note on 5:12. the LORD had given him rest from all his enemies. Chronologically the victories noted in 8:1–14 probably preceded the events of this chapter. The arrangement of material is topical (see notes on 5:17; 8:1)—ch. 6 records the bringing of the ark to Jerusalem; ch. 7 tells of David’s desire to build a temple in Jerusalem in which to house the ark.

7:2 Nathan. The first reference to this prophet. cedar. See note on 5:11. tent. See v. 6; 6:17. Now that he himself had a royal palace (symbolic of his established kingship), a tent did not seem to David to be an appropriate place for the throne of Israel’s divine King (see note on 6:2; see also Ps 132:2–5; Ac 7:46). He wanted to build Israel’s heavenly King a royal house in the capital city of his kingdom.

7:3 Nathan replied. In consulting a prophet, David sought God’s will, but Nathan boldly voiced approval of David’s plans in the Lord’s name before he had received a revelation from the Lord. the LORD is with you. See v. 9; see also note on 1Sa 16:18.

7:5–16 The Davidic covenant (see note on v. 11).

7:5 Are you the one . . . ? David’s desire was commendable (1Ki 8:18–19), but his gift and mission were to fight the Lord’s battles until Israel was securely at rest in the promised land (see v. 10; 1Ki 5:3; 1Ch 22:8–9 and note).

7:7 did I ever say . . . “Why have you not built me a house . . . ?” David misunderstood the Lord’s priorities. He reflected the pagan notion that the gods were interested in human beings only as builders and maintainers of their temples and as practitioners of their religion. Instead, the Lord had raised up rulers in Israel only to shepherd his people (that is also why he had brought David “from the pasture,” v. 8).

7:9 I have cut off all your enemies. See note on v. 1. make your name great. See e.g., 8:13–14 and notes.

7:10 I will provide a place for my people Israel. It is for this purpose that the Lord has made David king, and through David he will do it. at the beginning. In Egypt.

7:11 leaders. During the period of the judges (see NIV text note). I will also give you rest from all your enemies. See vv. 1,9. David’s victories over threatening powers will be complete, so that the rest already enjoyed will be assured for the future. the LORD himself will establish a house for you. See article. Compare this statement with the rhetorical question of v. 5. In a beautiful play on words God says that David is not to build him a house (temple); rather, God will build David a house (royal dynasty) that will last forever (v. 16). God has been building Israel ever since the days of Abraham, and now he commits himself to build David’s royal house so that the promise to Israel may be fulfilled—complete rest in the promised land. It is God’s building that effects his kingdom. This covenant with David is unconditional, like those with Noah, Abram and Phinehas (see note on Ge 9:9; see also chart), grounded only in God’s firm and gracious purpose. It finds its ultimate fulfillment in the kingship of Christ, who was born of the tribe of Judah and the house of David (see 23:5; Ps 89:3–4,30–37 and note; 132:11–18; Isa 9:1–7; 55:3; Mt 1:1; Lk 1:32–33, 69; Ac 2:29–30; 13:22–23; Ro 1:2–3; 2Ti 2:8; Rev 3:7; 5:5; 22:16).

7:12 raise up your offspring to succeed you. The royal line of David, in contrast to that of Saul, would continue by dynastic succession after David’s death.

7:13 He is the one who will build a house for my Name. Fulfilled in 1Ki 6–8. God’s priorities are that his own royal house, where his throne can finally come to rest (1Ch 6:31; 28:2), will wait until Israel is at rest and David’s dynasty (in the person of his son Solomon) is secure. “My Name” is equivalent to “me” in v. 5 (see note on 1Sa 25:25).

7:14 his father . . . my son. This familial language expresses the special relationship God promises to maintain with the descendant(s) of David whom he will establish on David’s throne. It marks him as the one whom God has chosen and enthroned to rule in his name as the official representative of God’s rule over his people (see notes on Ps 2:7; 45:6; 89:27; see also 89:26). In Jesus Christ this promise comes to ultimate fulfillment (see Mt 1:1; Mk 1:11; Heb 1:5 and notes).

7:15 my love. God’s special and unfailing favor (see note on Ps 6:4). See article.

7:16 your throne will be established forever. See note on v. 11; see also Introduction: Summary of Contents. The promise of an everlasting kingdom for the house of David became the focal point for many later prophecies and powerfully influenced the development of the Messianic hope in Israel.

7:18–29 David’s prayer expresses wonder that God would make such commitments to him and his descendants. But he also acknowledges that what God had pledged to him is for Israel’s sake, that its purpose is the fulfillment of God’s covenanted promises to his people, and that its ultimate effect will be the honor and praise of God throughout the world.

7:18 went in. Presumably into the tent (6:17) in which the ark was kept. sat before the LORD. The ark was the symbol of God’s presence with his people (see Ex 25:22; see also notes on 1Sa 4:3–4,21).

7:19 this decree . . . is for a mere human! Probably referring to David and his “house” (cf. 1Ch 17:17). The meaning of this clause, however, is uncertain (see NIV text note).

7:20 know. Or “fully know” (Ex 6:3) or “acknowledge” (Hos 2:20; 6:6) or “choose” (Ge 18:19; Am 3:2). David recognizes God’s promise as a “covenant” (23:5).

7:21 your word. Probably God’s covenant word of promise to his people.

7:22 no God but you. See 22:32; 1Sa 2:2; cf. Ex 20:3; Dt 6:4 and notes.

7:23 the one nation on earth that God went out to redeem as a people for himself. Israel’s uniqueness did not consist in their national achievements but in God’s choice of the nation to be his own people (Dt 7:6–8; 33:26–29). to make a name for himself. Contrast Ge 11:4 (see note there). The basis for God’s electing love, revealed in his dealings with Israel, did not lie in any meritorious characteristic of the Israelite people but in his own sovereign purposes (see 1Sa 12:22; Dt 7:6–8; 9:4–6; Ne 9:10; Isa 63:12; Jer 32:20–21; Eze 36:22–38; cf. Da 9:18).

7:24 David recalls the essence of God’s covenant relationship with his people (see Jer 7:23 and note). you, LORD, have become their God. What God has pledged to David, he has pledged as the God of Israel (see Zec 8:8 and note).

7:27 your servant has found courage to pray this prayer to you. David’s prayer lays claim to God’s promise.

7:28 good things. A common summary expression for covenant benefits from God (Nu 10:29, 32; Dt 26:11; Jos 23:15; Isa 63:7; Jer 29:32; 33:9; see 1Sa 2:32, “good”; Jos 21:45; 23:14, “good promises”).

8:1–18 An account of how David secured the borders of Israel. See note on 5:6–25.

8:1 In the course of time. See note on 2:1. Chronologically the events of this chapter, or many of them, are probably to be placed between chs. 5 and 6 (see 7:1 and note). Metheg Ammah. Perhaps a way of referring to Gath and its environs (1Ch 18:1).

8:2 Moabites. Descendants of Lot (see Ge 19:36–38 and note), occupying territory east of the Dead Sea. Saul fought against the Moabites (1Sa 14:47), and David sought refuge in Moab for his parents during his exile from Israel (1Sa 22:3–4). David’s great-grandmother Ruth was from Moab (Ru 1:4; 4:13,21–22). two lengths . . . the third length. In many instances in the ancient Near East, the defeated population was completely annihilated. Here David spares a third.

8:3 Hadadezer. Means “Hadad is (my) help.” Hadad was an Aramean deity equivalent to the Canaanite Baal. Zobah. Saul had previously fought against the kings of Zobah (1Sa 14:47), whose territory was apparently located in the Beqaa Valley between the Lebanon and Anti-Lebanon mountains, thus on Israel’s northern border. restore. Saul’s earlier victories over the kings of Zobah had extended Israelite control, if only briefly, as far as the fringes of the Euphrates Valley. Euphrates River. The land promised to Abraham had included borders from Egypt to the Euphrates (see Ge 15:18; Dt 1:7 and notes; 11:24; Jos 1:4 and note). Here is at least another provisional fulfillment of this promise (see 1Ki 4:21,24 and notes; see also Ge 17:8; Jos 21:43–45). See maps here and here.

8:4 See NIV text note. hamstrung all but a hundred of the chariot horses. See Jos 11:6 and note. David’s action is often attributed to his supposed ignorance of the value of the chariot as a military weapon. It is more likely, however, that he was acting in obedience to the ancient divine command not to “acquire great numbers of horses for himself” (Dt 17:16; cf. 1Sa 8:11 and note).

8:5 Arameans. See notes on Dt 26:5; 1Ch 18:5. came to help Hadadezer. They feared Israelite expansion to the north.

8:6,14 The LORD . . . wherever he went. The sentence summarizes David’s victories at two critical points in this section (vv. 1–14) and reminds the reader that God, not David, is the true Savior of his people.

8:7 gold shields. Shields adorned with gold—the phrase is similar to “chariots fitted with iron” (see Jos 17:16 and note).

8:8 bronze. Later used by Solomon in the construction of the temple (see 1Ch 18:8 and note).

8:9 Hamath. A kingdom centered on the Orontes River, north of Zobah (see v. 3 and note).

8:13 eighteen thousand. As king, David receives the credit for striking down 18,000 Edomites. Abishai was one of David’s army commanders in this battle (see 1Ch 18:12 and note), as was Joab (see Ps 60 title). The 12,000 Edomites struck down under Joab’s leadership according to the title of Ps 60 were probably part of the 18,000. Valley of Salt. See 2Ki 14:7 and note.

8:14 The LORD gave David victory wherever he went. See map and accompanying text.

8:15 just and right. As a true theocratic king, David’s reign was characterized by adherence to God’s standards of right rule (see notes on 1Sa 8:3; 12:3; Ps 119:121), as no doubt laid down in Samuel’s “rights and duties of kingship” (see 1Sa 10:25; 1Ki 2:3–4 and notes).

8:16 Joab son of Zeruiah was over the army. See notes on 2:13; 5:8. recorder. The precise duties of this official are not indicated, though the position was an important one in the court and was maintained throughout the period of the monarchy (2Ki 18:18, 37; 2Ch 34:8). He may have been a kind of chancellor or chief administrator of royal affairs, responsible among other things for the royal chronicles and annals.

8:17 Zadok son of Ahitub. First mentioned here, Zadok was a descendant of Eleazar, son of Aaron (1Ch 6:4–8, 50–52; 24:1–3). His father, Ahitub, is not to be identified with Ichabod’s brother of the same name (1Sa 14:3). Zadok remained loyal to David throughout his reign (15:24–29; 17:15–16; 19:11). Zadok and the prophet Nathan eventually anointed Solomon as David’s successor (1Ki 1:43–45). Ahimelek son of Abiathar. These two names may have been transposed (see also 1Ch 24:6). Abiathar is referred to as “son of Ahimelek” in 1Sa 22:20. Or it may be that the Abiathar of 1Sa 22:20 could have had a son named Ahimelek (after his grandfather). Seraiah. Perhaps the same person elsewhere called Sheva (20:25), Shisha (1Ki 4:3) and Shavsha (1Ch 18:16). secretary. His duties presumably included domestic and foreign correspondence, perhaps keeping records of important political events, and various administrative functions (2Ki 12:10–12).

8:18 Kerethites. See note on 1Sa 30:14. Pelethites. Probably an alternate form of “Philistines.” priests. See NIV text note; see also 20:26. Several early translations render the term by some word other than “priests.” Chronicles calls these men “chief officials at the king’s side” (1Ch 18:17; see note there). It seems unlikely that they were priests, since priests came from the tribe of Levi, but David was from the tribe of Judah.

9:1—20:26 An account of threats to David’s reign being overcome. These chapters, together with 1Ki 1:1—2:46, are among the finest examples of historical narrative to have been produced in the ancient world.

9:1–13 The events of this chapter occurred a number of years after David’s capture of Jerusalem. Mephibosheth was five years old at the time of his father’s death (4:4); now he has a son of his own (v. 12). Mephibosheth’s condition and David’s gracious treatment of him make clear that all potential threats from the old royal house of Saul have been neutralized.

9:1 I can show kindness for Jonathan’s sake. David has not forgotten his promise to Jonathan (cf. 1Sa 20:14–17,42).

9:2 Ziba. The chief steward of Saul’s estate, which had been inherited by Mephibosheth, son of Jonathan, Saul’s firstborn (16:1–4; 19:17).

9:3,13 lame in both feet. And thus disqualified from contesting David’s position as king (see 4:4 and note; see also photo).

9:3 There is still a son of Jonathan. Saul had other descendants (21:8), but Ziba mentions only the one in whom David would be chiefly interested.

9:4 Makir. Apparently a wealthy benefactor of Mephibosheth who later also came to David’s aid (17:27). Lo Debar. A town deep in Gileadite territory in Transjordan.

9:6 Mephibosheth. See 4:4 and note.

9:7 restore to you. Either the property Saul had acquired as king had been taken over by David, or Ziba as steward had virtually taken possession of it and was profiting from its income (16:1–4; 19:26–30). you will always eat at my table. A matter of honor—but probably also so that David could keep a watchful eye on him (cf. 1Sa 20:24–27; 2Ki 25:29; Jer 52:33). In any event, Mephibosheth’s general financial needs were to be cared for by the produce of Saul’s estate (v. 10).

9:8 dead dog like me. Here an expression of deep self-abasement. The author has used the “(dead) dog” motif effectively. First Goliath, scornfully disdaining the young warrior David, asks, “Am I a dog . . . ?” (1Sa 17:43)—and unwittingly foreshadows his own end. Then David, in a self-deprecating manner, describes himself as a “dead dog” (1Sa 24:14) to suggest to Saul that the king of Israel should not consider him worth so much attention. For the author, “dead dog” fittingly characterizes those who foolishly scorn or oppose the Lord’s anointed, while David’s own self-deprecation (7:18; 1Sa 18:18) is conducive to his exaltation (cf. Pr 3:34; 1Pe 5:6).

9:12 had a young son named Mika. Who also had descendants (1Ch 8:35–39).

10:1 In the course of time. See note on 2:1. king. Nahash (v. 2; 1Sa 11). Ammonites. See note on 1Sa 11:1.

10:2 show kindness. The Hebrew for this expression suggests that a formal treaty existed between the Israelites and the Ammonites (cf. 1Sa 20:8).

10:3,14 city. Rabbah, the capital (11:1; 12:26). See note on Dt 3:11.

10:4 shaved off half of each man’s beard. In the world of that time this was considered an insult of the most serious kind (cf. Isa 7:20 and note). cut off their garments at the buttocks. A customary way of degrading prisoners of war (cf. Isa 20:4).

10:5 Jericho. See notes on Jos 6:1; 1Ki 16:34. Jericho remained desolate during the centuries between Joshua’s conquest and the time of Ahab.

10:6 obnoxious. See note on 1Sa 13:4. Beth Rehob. See Nu 13:21; Jdg 18:28 and notes. Zobah. See note on 8:3. Maakah. See Dt 3:14 and note; Jos 12:5; 13:13. Tob. See Jdg 11:3–6 and note on 11:3.

10:10 Abishai. See note on 1Sa 26:6.

10:16 Hadadezer. See note on 8:3.

10:18 seven hundred. In 1Ch 19:18 the figure is 7,000. One or the other of these could be a copyist’s mistake.

10:19 they made peace with the Israelites. There is no indication that Hadadezer himself made peace with Israel as his vassals did in the aftermath of this defeat. These events represent David’s last major campaign against combined foreign powers.

11:1—12:25 David’s shameful abuse of his royal power and how the Lord dealt with it.

11:1–27 This detailed account of David’s sin has as its foil the story of how David came to receive Nabal’s wife Abigail as his wife (1Sa 25). There the Lord removes the husband because of his disdain for the Lord’s anointed, and Abigail comes to David as the one who has prevented him from using his incipient royal power for personal ends. Here David abuses his royal power to obtain the wife of another whom he callously removes by royal manipulation of events. David commits the great sin of those entrusted by God with power—using it for personal ends. Contrast what David’s greatest Son said about his own ministry (see Mk 10:45 and note).

11:1 the spring. Of the year following the events reported in ch. 10. the time when kings go off to war. When the rains have ended. At that time the roads became passable and the spring harvest provided food for armies on the march as well as fodder for their animals. Rabbah. See note on 10:3,14. Though now alone (10:19), the Ammonites had not yet been subjugated.

11:2 walked around on the roof. Where he could enjoy the cool evening air (see note on 1Sa 9:25).

11:3 Eliam. Perhaps the same Eliam who was a member of David’s personal bodyguard (23:34) and a son of his counselor Ahithophel (see 15:12 and note). Uriah. Also listed among those comprising David’s royal guard (23:39). His name suggests that even though he was a Hittite, he had adopted the Israelite faith (Uriah means “The LORD is my light”). Hittite. See note on 1Sa 26:6.

11:4 David sent messengers to get her. Through this and subsequent actions David broke the sixth, seventh and tenth commandments (Ex 20:13–14,17). She came to him, and he slept with her. Bathsheba appears to have had little choice in this adulterous relationship with David because of his disproportionately greater power and authority. (Now she was purifying herself from her monthly uncleanness.) The purpose of this statement is to indicate Bathsheba’s condition at the time of her sexual relations with David. She was just becoming ceremonially clean (Lev 15:28–30) after the seven-day period of monthly impurity due to menstruation (Lev 15:19). It is thus clear that she was not already pregnant by her own husband when David took her.

11:5 I am pregnant. Bathsheba leaves the next step up to David. The law prescribed the death penalty for both David and Bathsheba (Lev 20:10), as they well knew.

11:6 Send me Uriah. Under the pretense of seeking information about the course of the war, David brings Uriah back to Jerusalem.

11:8 Go down to your house and wash your feet. In essence, David tells Uriah to go home and relax. What he does not say specifically is what is most important, and well understood by Uriah (v. 11). a gift from the king was sent after him. The Hebrew word for “gift” has the meaning of “food” in Ge 43:34 (“portions” from the king’s table). David wanted Uriah and Bathsheba to enjoy their evening together.

11:11 ark. Uriah’s statement suggests that the ark was in the field camp with the army rather than in the tent that David had set up for it in Jerusalem (6:17). If so, it was probably there for purposes of worship and to seek guidance for the war. But then the circumstances are even more damning for David—the Lord is in the field with his army while David stays at home in leisure. How could I go to my house to eat . . . ? See note on v. 8 (“gift”). Uriah’s devotion to duty exposes by sharp contrast David’s dalliance at home while his men are in the field. As surely as you live. See note on 1Sa 14:39,45.

11:13 David made him drunk. In the hope that in this condition he would relent and go to Bathsheba.

11:14 Uriah is almost certainly unaware that he is carrying his own death warrant to Joab.

11:15 so he will be struck down and die. Unsuccessful in making it appear that Uriah was the father of Bathsheba’s child, David plotted Uriah’s death so he could marry Bathsheba himself as quickly as possible.

11:16 city. Rabbah (see note on 10:3,14).

11:17 Uriah the Hittite died. This phrase or its equivalent echoes like a death knell throughout the rest of the chapter (vv. 21,24; cf. also vv. 15,26).

11:21 Jerub-Besheth. Another possible spelling is “Jerub-Bosheth.” In Judges he is called Jerub-Baal (see note on Jdg 6:32; see also NIV text note here). For similar name changes elsewhere in 2 Samuel, see notes on 2:8; 4:4. millstone. See Jdg 9:53 and note. Uriah . . . is dead. Joab knows that this news is of great importance to David, and he uses it to squelch any criticism David might otherwise have had of the battle tactics.

11:24 some of the king’s men died. Other brave soldiers were sacrificed along with Uriah, a fact that exposes David’s callousness, as well as the enormity of his sinful cover-up.

11:25 David told the messenger. David hid his satisfaction over the news with a hypocritical statement that war is war and the death of Uriah should not be a discouragement.

11:27 time of mourning was over. Presumably a period of seven days (see 1Sa 31:13 and note; Ge 50:10). she became his wife. See note on 5:14. the thing David had done displeased the LORD. A monumental understatement. Not only had David brazenly violated God’s laws (see note on v. 4); even worse, he had shamelessly abused his royal power, which the Lord had entrusted to him to shepherd the Lord’s people (see 5:2; 7:7 and note).

12:1–4 A model of the kind of parable that would later characterize Jesus’ teaching.

12:1 The LORD sent. Prophets were messengers from the Lord. Here the Great King sends his emissary to rebuke and announce judgment on the king he had enthroned over his people. Nathan. See note on 7:2.

12:5 As surely as the LORD lives. See note on 1Sa 14:39,45.

12:6 four times over. In agreement with the requirements of Ex 22:1.

12:7 You are the man! Nathan identifies David as the rich man in the parable of vv. 1–4. David’s sentence of fourfold retribution against that man (v. 6) came true in his own experience: As a result of his engineering Uriah’s death, David lost four of his sons (see vv. 10,18 and note on v. 10). Indeed, his sin against Uriah became a permanent stain on his otherwise godly life (1Ki 15:5).

12:8 your master’s wives. Earlier narratives refer to only one wife of Saul (Ahinoam, 1Sa 14:50) and one concubine (Rizpah, 2Sa 3:7; 21:8–11). This statement suggests that there were others. But since it was customary for new kings to assume the harem of their predecessors (see note on 3:7), it may be that Nathan merely uses conventional language to emphasize that the Lord had placed David on Saul’s throne. I gave you all Israel and Judah. See 2:1,4; 5:2–3.

12:9 despise the word of the LORD. See notes on 11:4,27. You killed him. David is held directly responsible for Uriah’s death even though he fell in battle (see 11:15 and note).

12:10 the sword will never depart from your house. Three of David’s sons died violently: Amnon (13:28–29), Absalom (18:14–15) and Adonijah (1Ki 2:25).

12:11 Out of your own household I am going to bring calamity on you. David was driven from Jerusalem by Absalom’s conspiracy to seize the kingship from his own father (15:1–17). he will sleep with your wives in broad daylight. Fulfilled at the time of Absalom’s rebellion (see note on 16:22).

12:13 I have sinned against the LORD. See Ps 51:4 and note. There is a clear contrast between David’s confession and Saul’s (see note on 1Sa 15:24). The LORD has taken away your sin. David experienced the joy of knowing his sin was forgiven (see Ps 32:1,5; cf. Ps 51:8,12). You are not going to die. The Lord, in his grace, released David from the customary death penalty for adultery and murder (Lev 20:10; 24:17,21).

12:14 you have shown utter contempt for the LORD. See NIV text note. son born to you will die. Sin has consequences (Gal 6:7–8).

12:16 pleaded . . . fasted. See note on Ezr 8:23.

12:18 seventh day. If reference is to the child’s age, his life was so short that he remained uncircumcised and unnamed (see Lk 1:59; 2:21; cf. Ge 21:3–4)—and therefore was not counted among the Israelites.

12:20 put on lotions. A practice associated with the cessation of mourning (14:2). changed his clothes. Took off his mourning garments and put on his normal clothing. went into the house of the LORD and worshiped. In this way David openly demonstrated his humble acceptance of the disciplinary results of his sin. Again (see note on v. 13) there is a contrast between David’s attitude and Saul’s (see note on 1Sa 15:25).

12:23 I will go to him. David too will die and join his child in the grave (see note on Ge 37:35). Some, however, interpret David’s words to mean that he will join the child in eternal life. he will not return to me. See Job 7:9 and note.

12:24 Solomon. See 1Ch 22:9 and NIV text note.

12:25 Jedidiah. See NIV text note. The giving of this name suggests that the Lord’s special favor rested on Solomon from his birth. And since the name also contained an echo of David’s name, it provided assurance to David that the Lord also loved him and would continue his dynasty.

12:26 Joab fought against Rabbah. The writer now returns to the outcome of the attack against the Ammonites (11:1,25), which provided the background for the story of David and Bathsheba. Even while the Lord was displeased with David (11:27), he gave the Israelites victory over a people who had abused them.

12:30 the crown . . . was placed on his own head. A crown of such weight (see second NIV text note) would have been worn only briefly and on very special occasions. Perhaps it was worn only once in a symbolic act of transferring to David sovereignty over Ammon.

12:31 consigning them to labor. Victorious kings often used prisoners of war as menial laborers in royal building projects (see 1Ki 9:20–21; cf. also Ex 1:11).

13:1–39 Amnon’s abuse of power and Absalom’s personal revenge. The trouble within David’s family begins (see notes on 12:7,10–11).

13:1 In the course of time. See note on 2:1. Amnon. David’s firstborn son (3:2). Tamar. David’s daughter by Maakah of Geshur (cf. 3:3), and Absalom’s full sister.

13:3 Shimeah. Called Shammah in 1Sa 16:9.

13:6 When the king came to see him. Amnon used his father, David, to obtain his illicit purpose, just as David had used Joab (11:14–17).

13:12 wicked thing. Hebrew nebalah (“folly”), from the same root word as the name Nabal (“fool”; see 1Sa 25:25).

13:13 what about you? This act would jeopardize Amnon’s position as crown prince and heir to the throne. one of the wicked fools. That is, a nabal (see note on v. 12; see also NIV text note on Pr 1:7). David’s wicked folly in his dealings with Bathsheba yields the bitter fruit of imitation by his oldest son, who by his act becomes another Nabal.

13:15 Amnon hated her. The reversal in Amnon’s feelings toward Tamar demonstrates that his former “love” (v. 1) was nothing but lust.

13:16 Sending me away would be a greater wrong. No longer a virgin, she could not be offered by her father to any other potential husband (see v. 21 and note).

13:18 ornate robe. See Ge 37:3 and note.

13:19 put ashes on her head and tore the . . . robe she was wearing. Signs of grief (see 1Sa 4:12 and note), expressing her anguish and announcing that her virginity had been violated.

13:20 Be quiet for now, my sister . . . Don’t take this thing to heart. Absalom urges his sister not to make the matter a public scandal. Meanwhile, he formulates his own secret plans for revenge (vv. 22,28,32).

13:21 he was furious. Although David was incensed by Amnon’s rape of Tamar, there is no record that he took any punitive action against him. Perhaps the memory of his own sin with Bathsheba adversely affected his judicious handling of the matter. Whatever the reason, David abdicated his responsibility both as king and as father. This disciplinary leniency toward his sons (see notes on 14:33; 1Ki 1:6) eventually led to the death of Amnon and the revolts of Absalom and Adonijah.

13:22 Absalom never said a word to Amnon . . . he hated Amnon. He quietly bided his time.

13:23 Two years later. After two years it was clear to Absalom that King David was not going to do anything to Amnon for raping Tamar. he invited all the king’s sons. The time of sheepshearing was a festive occasion (1Sa 25:4,8).

13:26 let my brother Amnon come. Upon David’s refusal of the invitation, Absalom diplomatically requested that Amnon, the crown prince and oldest son, be his representative. Why should he go with you? David’s question suggests some misgivings because of the strained relationship between the two half brothers (v. 22).

13:28 kill him. Absalom arranged for the murder of his half brother in gross violation of Eastern hospitality. In the wicked acts of Amnon and Absalom, David’s oldest sons became guilty of sexual immorality and murder, as their father had before them. With the murder of Amnon, Absalom not only avenged the rape of his sister but also secured for himself the position of successor to the throne (3:3; 15:1–6). Kileab, David’s second son (3:3), may have died in his youth since there is no reference to him beyond the announcement of his birth.

13:29 mules. Apparently the normal mount for royalty in David’s kingdom (see 18:9; 1Ki 1:33, 38,44; see also note on 1Ki 1:33; cf. Zec 9:9 and note).

13:31 tore his clothes and lay down on the ground. Common ways of expressing grief (v. 19; Jos 7:6; 1Ki 21:27; Est 4:1, 3; Job 1:20; 2:8).

13:34 Horonaim. The Levitical cities of Upper and Lower Beth Horon, located in Ephraim (Jos 21:20, 22; 1Ch 7:24) two miles apart and about eleven miles northwest of Jerusalem (see note on Ne 2:10, “Horonite”; see also map).

13:37 Talmai son of Ammihud, the king of Geshur. Absalom’s grandfather (see 3:3 and note).

13:39 longed to go to Absalom. With Absalom a refugee, David had lost both of his oldest living sons. Moreover, he could not bring Absalom to account for what he had done to Amnon since David himself had blood on his hands.

14:1—19:43 The threat to David’s reign that emerged after Absalom’s restoration from exile, and how that threat was crushed.

14:1 Joab son of Zeruiah. See notes on 2:13; 1Sa 26:6. the king’s heart longed for Absalom. Torn between anger and love (and perhaps remorse), David again leaves the initiative to others.

14:2 So Joab sent. Joab appears to have been motivated by a concern for the political implications of the unresolved dispute between David and the son in line for the throne. He attempts to move David to action by means of a story designed to elicit a response clearly applicable, by analogy, to David’s own predicament. A similar technique was used by Nathan the prophet (12:1–7; see also 1Ki 20:38–43). Tekoa. A town a few miles south of Bethlehem, from which the prophet Amos also came (Am 1:1).

14:7 the whole clan has risen up against your servant. It was customary in Israel for a murder victim’s next of kin to avenge the blood of his relative by putting the murderer to death (see note on 3:27; see also map and accompanying text). In the case presented, however, blood revenge would have wiped out the family line, which Israelite law and custom tried to avoid if at all possible (see notes on Dt 25:5–6; Ru 2:20). we will get rid of the heir as well. The woman suggests that the motivation for blood revenge was more a selfish desire to acquire the family inheritance than a desire for justice (Nu 27:11). leaving my husband neither name nor descendant. The implication is that it would be a more serious offense to terminate the woman’s family line than to permit a murder to go unpunished by blood revenge. Apparently Joab hoped subtly to suggest to David that if he did not restore Absalom, a struggle for the throne would eventually ensue.

14:8 I will issue an order in your behalf. David’s judicial action may have rested on the legal ground that the murder was not premeditated (Dt 19:4–6).

14:11 let the king invoke the LORD his God. The woman wants David to confirm his promise by an oath in the Lord’s name. As surely as the LORD lives. An oath formula (see notes on Ge 42:15; 1Sa 14:39,45) that solemnly binds David to his commitment.

14:13 against the people of God. The woman’s suggestion is that David has done the same thing to Israel that her family members have done to her. The people of Israel want their crown prince returned safely to them. does he not convict himself . . . ? The argument is that when David exempted the fictitious murderer from blood revenge, he in effect rendered himself guilty for not doing the same in the case of Absalom. The analogy places David in the position of the blood avenger.

14:14 Like water spilled on the ground. Blood revenge will not return the victim of murder to life, just as water spilled on the ground cannot be recovered. that is not what God desires. In the suggestion that the avenging of blood is contrary to God’s ways of dealing with people, the woman apparently distorts biblical teaching of God’s justice (see note on Ge 9:6). But she dwells on the mercy of God, who would rather preserve life than take it (see Eze 18:32; 33:11 and notes). David’s own guilt and subsequent experience of God’s mercy appear to give added weight to the woman’s argument (see notes on 12:13; 13:21).

14:15 the people have made me afraid. The woman reverts to her own fabricated story. “The people” are evidently those of her own family who are seeking blood revenge.

14:17 like an angel of God in discerning good and evil. Possessing superhuman powers of discernment—as a king ideally should (v. 20; 19:27).

14:23 Joab went to Geshur. See 13:37.

14:24 he must not see my face. David still vacillates (see note on v. 1); he does not offer forgiveness and restoration.

14:25 not a man so highly praised. Absalom’s handsomeness brought him attention and popular favor—which he was soon to cultivate.

14:26 hair of his head. For the people of that time, hair was a sign of vigor. Kings and heroic figures were usually portrayed with abundant locks, while baldness was a disgrace (see 2Ki 2:23 and note). In this, too, Absalom seemed destined for the throne. royal standard. The royal shekel was perhaps heavier than the sanctuary shekel (Ex 30:13).

14:27 Three sons. Although he had three sons, they must have died previously. Their names are unknown; 18:18 suggests that Absalom outlived them. Tamar. Absalom named his daughter after his sister (13:1). Maakah (see 1Ki 15:2 and note) was probably a daughter of Tamar and thereby Absalom’s granddaughter (see note on 2Ch 11:20).

14:32 if I am guilty of anything, let him put me to death. Absalom demands either full pardon and restoration or death, but he still gives no sign of repentance.

14:33 the king kissed Absalom. Signifying his forgiveness and Absalom’s reconciliation with the royal family. David sidesteps repentance and justice, and in this way he probably contributes to the fulfillment of the prophecy of Nathan (see 12:10–11 and notes).

15:1 In the course of time. See note on 2:1. chariot and horses. As far as is known, Absalom was the first Israelite leader to acquire a chariot and horses (cf. Dt 17:16). fifty men. They probably functioned as bodyguards and provided a display of royal pomp that appealed to the masses. Absalom and his brother Adonijah (see 1Ki 1:5 and note) are prime examples of precisely what Samuel had warned against (see 1Sa 8:11 and note).

15:2 The main gateway of a city was the primary site where legal cases were settled (see notes on Ge 19:1; Ru 4:1).

15:3 your claims are valid. Absalom seeks to ingratiate himself with the people by endorsing their grievances apart from any investigation into their merit.

15:4 If only I were appointed judge in the land! Absalom presents himself as the solution to the people’s legal grievances. In the case of Amnon, Absalom had taken matters into his own hands because of his father’s laxity. Now he has found, he believes, the weakness in his father’s reign, and he capitalizes on it with political astuteness.

15:7 four years. After Absalom’s return to the court (14:33). By this time he must have been about 30 years old, so his revolt must be dated early in the last decade of David’s reign. Hebron. Where David was first proclaimed king (see notes on 2:1,4; 5:3,5) and where Absalom was born (3:2–3). Absalom may have had reason to believe that he could count on some local resentment over David’s transfer of the capital to Jerusalem. Hebron was also the site of an important sanctuary. fulfill a vow I made to the LORD. Absalom piously lies to his father in order to mask his true intentions; cf. David’s masking his intentions in the matter of Uriah (11:7–15).

15:8 Geshur. See 13:37.

15:12 Ahithophel. Bathsheba’s grandfather (see 11:3; 23:34 and notes) and a wise and respected counselor (16:23). He appears to have secretly aligned himself with Absalom’s rebellion in its planning stage, perhaps in retaliation against David for his treatment of Bathsheba and Uriah. This unsuspected betrayal by a trusted friend may have prompted David’s statements in Ps 41:9; 55:12–14. Giloh. Near Hebron (Jos 15:51,54).

15:14 none of us will escape from Absalom. Uncertain of the extent of Absalom’s support (v. 13), David fears being trapped in Jerusalem, and he wants to spare the city a bloodbath.

15:16 he left ten concubines to take care of the palace. See 5:13; see also note on 3:2. David unknowingly arranges for the fulfillment of one of Nathan’s prophecies (see notes on 12:11; 16:22; see also 20:3).

15:18 Kerethites and Pelethites. See notes on 8:18; Jer 47:4. six hundred Gittites. Philistine soldiers who had joined David’s personal military force. Their commander was Ittai (v. 19; 18:2).

15:19 Go back and stay with King Absalom. David releases the Philistine contingent from further obligations to him.

15:21 As surely as the LORD lives. An oath of loyalty taken in the name of Israel’s God (see note on 1Sa 14:39,45). wherever my lord . . . may be . . . there will your servant be. For a similar declaration of commitment, see Ru 1:16–17.

15:23 Kidron Valley. Just east of Jerusalem (see note on Isa 22:7). wilderness. The northern part of the Desert of Judah that lies between Jerusalem and the Dead Sea.

15:24 Zadok. See note on 8:17. Abiathar. See note on 8:17; see also 1Sa 22:20–23 and note on 22:20.

15:25 Take the ark of God back into the city. David reveals a true understanding of the connection between the ark and God’s presence with his people. He knows that possession of the ark does not guarantee God’s blessing (see notes on 1Sa 4:3,21). He also recognizes that the ark belongs in the capital city as a symbol of the Lord’s rule over the nation (see note on 6:2), no matter who the king might be.

15:26 let him do to me whatever seems good to him. David confesses that he has no exclusive claim to the throne and that Israel’s divine King is free to confer the kingship on whomever he chooses.

15:27 Do you understand? Could also be translated, “Are you a seer?” (see note on 1Sa 9:9). Perhaps this is an allusion to the high priest’s custody of the Urim and Thummim as a means of divine revelation (see notes on Ex 28:30; 1Sa 2:28). David may have been seeking an answer for his questions in vv. 25–26.

15:28 fords in the wilderness. Fords across the Jordan in the vicinity of Gilgal.

15:30 Mount of Olives. See notes on Zec 14:4; Mk 11:1. his head was covered. A sign of sorrow (see Est 6:12; Jer 14:3–4; cf. 2Sa 19:4 and note). he was barefoot. A sign of mourning (see Eze 24:17; Mic 1:8) and shame (Isa 20:4).

15:31 Ahithophel. See note on v. 12.

15:32 Hushai the Arkite. The Arkites were a clan (some think non-Israelite) that inhabited an area southwest of Bethel (Jos 16:2). Since Hushai was a trusted member of David’s court (see note on v. 37), his appearance was the beginning of an answer to David’s prayer (v. 31).

15:37 Hushai, David’s confidant. 1Ch 27:33 calls him the “king’s confidant,” which seems to be an official title for the king’s most trusted adviser (see 1Ki 4:5, where the Hebrew for “king’s confidant” is translated “adviser to the king”).

16:1 Ziba. See ch. 9. Mephibosheth. See note on 4:4.

16:2 Ziba answered. Since David assumed control of Saul’s estate (9:7–10), Ziba, always the opportunist, seeks to profit from the political crisis.

16:3 your master’s grandson. Mephibosheth (9:2–3,9). Ziba’s story may not be true (19:24–28).

16:4 All that belonged to Mephibosheth is now yours. Because the revolt was so widespread and loyalties so uncertain, David was quick to assume the worst.

16:5 Bahurim. Near the Mount of Olives. same clan as Saul’s family. The clan of Matri (1Sa 10:21). Gera. See note on 1Ki 2:8.

16:6 the troops and the special guard. The Kerethites, Pelethites and 600 Gittites (see 15:18 and note).

16:7 scoundrel. See note on Dt 13:13.

16:8 blood you shed in the household of Saul. Shimei may be referring to the executions reported in 21:1–14, but the time of that event is uncertain (see note on 21:1).

16:9 Abishai. See note on 1Sa 26:6. this dead dog. An expression of absolute contempt (see note on 9:8).

16:10 you sons of Zeruiah. Intended as an insult (cf. note on 1Sa 20:27,30–31). If . . . because the LORD said to him, ‘Curse David.’ David leaves open the possibility that God has seen fit to terminate his rule—the verdict is not yet in (see 15:26 and note). For David’s later actions regarding Shimei, see 19:18–23; 1Ki 2:8–9.

16:15 Ahithophel. See note on 15:12.

16:16 Hushai the Arkite, David’s confidant. See notes on 15:32,37. Long live the king! See note on Ps 62:4.

16:18 Hushai’s statement is deliberately ambiguous. Nowhere is Absalom referred to as God’s “chosen” one, but David is often called the Lord’s “chosen” one or its equivalent (6:21; 1Sa 16:8–13; 1Ki 8:16; 11:34; 1Ch 28:4; Ps 78:70).

16:21 Sleep with your father’s concubines. This would signify Absalom’s assumption of royal power; it would also be a definitive and irreversible declaration of the break between father and son (see notes on 3:7; 12:8; 1Ki 2:22). obnoxious. See note on 1Sa 13:4.

16:22 he slept with his father’s concubines. A fulfillment of Nathan’s prophecy (12:11–12). For additional significance, see note on v. 21.

17:1–3 Ahithophel’s advice to Absalom envisioned a cheap and easy victory that would not leave the nation weakened.

17:4 all the elders of Israel. See note on 3:17. Absalom’s rebellion appears to have gained extensive backing from prominent tribal leaders.

17:5 Hushai the Arkite. See 16:16–19; see also notes on 15:32,37.

17:7–13 Hushai’s advice subtly capitalizes on Absalom’s uncertainty, his fear and his egotism.

17:11 from Dan to Beersheba. See note on 1Sa 3:20.

17:12–13 we . . . we . . . we. Hushai carefully links himself with the revolt.

17:14 the LORD had determined to frustrate the good advice of Ahithophel. An answer to David’s prayer (see 15:31; cf. Ps 33:10; Pr 21:30).

17:15 Zadok and Abiathar. See 15:24–29,35–36.

17:16 fords in the wilderness. See 15:28 and note. cross over. Hushai advises David to cross the Jordan River, knowing that Absalom might change his mind and immediately set out after him.

17:17 Jonathan and Ahimaaz. See 15:36. En Rogel. A spring in the Kidron Valley just outside the walls of Jerusalem. A female servant. A female servant going to the spring for water would attract no attention.

17:18 Bahurim. See note on 16:5.

17:23 his hometown. Giloh (see 15:12 and note). hanged himself. Ahithophel was convinced that the rebellion would fail and that he would be found guilty of treason as a coconspirator.

17:24 Mahanaim. Ironically the same place where Ish-Bosheth had sought refuge after Saul’s death (see 2:8 and note; see also map).

17:25 Amasa. Nephew of David and cousin of both Absalom and Joab, son of Zeruiah. Abigail, the daughter of Nahash and sister of Zeruiah. Zeruiah was David’s sister (1Ch 2:16). Since the father of Abigail and Zeruiah is Nahash rather than Jesse, their unnamed mother may have married Jesse after the death of Nahash.

17:27 Shobi son of Nahash. Apparently the brother of Hanun (10:2–4), whom David had defeated earlier in his reign (11:1; 12:26–31). Rabbah of the Ammonites. See note on 10:3. Makir. See note on 9:4. Barzillai. A wealthy benefactor of David during his flight to Mahanaim (19:32; 1Ki 2:7). After the Babylonian exile, there were claimants to the priesthood among his descendants (Ezr 2:61–63).

18:2 Ittai the Gittite. See 15:18–22.

18:3 You must not go out. In addition to the reason given, David was growing old and was no longer the warrior he had been. This is essentially the same idea that Ahithophel had expressed to Absalom (17:2).

18:5 Be gentle with . . . Absalom for my sake. David’s love for his (now) oldest son was undying—and almost his undoing (see 19:5–7 and note on 19:5).

18:6 Israel. Absalom’s army (15:13; 16:15; 17:4,11,24–26). forest of Ephraim. The battle was apparently fought in Gilead, east of the Jordan (17:24,26). The name “forest of Ephraim” may have derived from an Ephraimite claim on the area (Jdg 12:1–4).

18:9 his mule. See note on 13:29. Absalom’s hair got caught in the tree. His handsome head of hair (14:25,26) was in the end—ironically—his undoing.

18:11 I would have had to give you. Joab must be referring to an announced intent on his part to reward anyone killing Absalom. His actions and interests did not always coincide with David’s wishes (see note on 2:13).

18:15 killed him. The easiest and most certain way of ending the rebellion—but the brutal overkill is indicative of the deep animosity felt by David’s men toward Absalom.

18:17 large heap of rocks. A mound of rocks that mocked the monument Absalom himself had erected (v. 18). all the Israelites. See note on v. 6.

18:18 erected it . . . as a monument to himself. As Saul had done (see 1Sa 15:12 and note). King’s Valley. Near Jerusalem (see Ge 14:17; Josephus, Antiquities, 7.10.3). I have no son. See 14:27 and note. Although Absalom had three sons, they must have died previously. Absalom’s Monument. Not to be confused with the much later monument of the same name that is still visible today in the valley east of Jerusalem.

18:19 Ahimaaz son of Zadok. See 15:27; 17:17–21.

18:20 not the one to take the news. The choice of a messenger depended on the content of the message (see v. 27 and note). Also, a king would sometimes execute a bearer of bad news.

18:21 Cushite. A foreigner (see note on Nu 12:1).

18:27 He comes with good news. David presumed that Joab would not have sent someone like Ahimaaz to carry bad news (see v. 20 and note).

18:29 I saw great confusion. Ahimaaz avoids a direct answer to David’s question, though he knew Absalom was dead.

18:33 O my son Absalom! One of the most moving expressions in all literature of a father’s grief over his son’s death—in spite of all that Absalom had done. If only I had died instead of you. The intensity of David’s grief springs in no small part from his recognition that he himself bore large responsibility for the course of events that led to Absalom’s death. His own actions had set a negative example for his children and at the same time had rendered him incapable of acting judicially as a king ought—all of which led up to Absalom’s rebellion. In Absalom’s violent death at the hands of Joab, David’s sinful abuse of royal power had finally produced its most bitter fruit.

19:4 covered his face. Cf. note on 15:30.

19:5 Joab went . . . to the king. Apparently confident that the king was unaware of Joab’s part in Absalom’s death. David never indicates that he learned of it (1Ki 2:5). you have humiliated all your men. Joab boldly rebukes David for allowing his personal grief to keep him from expressing his appreciation for the loyalty of those who risked their lives to preserve his throne. Joab warns David that his love for Absalom can still undo him.

19:8 Israelites had fled to their homes. A resumption of the narrative from 18:17.

19:9 The king delivered us. With Absalom dead, the northern tribes remember what David had done for them (see 3:17–18; 5:2).

19:11 Ask the elders of Judah. Even though the rebellion had begun in Hebron in Judah (15:9–12), David appeals to the elders of his own tribe to take the initiative in restoring him to the throne in Jerusalem (see 2:4; 1Sa 30:26 and notes). This appeal produced the desired result, but it also led to the arousal of tribal jealousies (vv. 41–43).

19:13 Amasa . . . my own flesh and blood. See 17:25 and note. Although Amasa deserved death for treason, David appointed him commander of his army in place of Joab, hoping to secure the allegiance of those who had followed Amasa, especially the Judahites (see 20:4 and note). May God deal with me, be it ever so severely. A curse formula (see note on 1Sa 3:17).

19:15 Gilgal. See note on Jos 4:19.

19:17 a thousand Benjamites. No doubt they feared they would be suspected by the king of being implicated in Shimei’s deed.

19:19 your servant did wrong. See 16:5–13.

19:20 I your servant know that I have sinned. Shimei’s guilt was common knowledge; he could only seize the most appropriate time to plead for mercy. tribes of Joseph. A common way of referring to the northern tribes (Jos 18:5; Jdg 1:22; 1Ki 11:28; Am 5:6; Zec 10:6)—of which Ephraim and Manasseh (sons of Joseph) were the most prominent (Nu 26:28).

19:21 Abishai. See 16:9; see also note on 1Sa 26:6. the LORD’s anointed. See note on 1Sa 9:16; see also 1Sa 24:6; 26:9,11; Ex 22:28; 1Ki 21:10.

19:22 you sons of Zeruiah. See note on 16:10; see also chart. Should anyone be put to death in Israel today? It was a day for general amnesty (1Sa 11:13).

19:23 You shall not die. David kept his pledge; he would not himself avenge the wrong committed against him (see note on 1Sa 25:1–44). But on his deathbed he instructed Solomon to take Shimei’s case in hand (1Ki 2:8–9,36–46).

19:24 Mephibosheth. See 9:6–13.

19:25 Why didn’t you go with me . . . ? David remembers Ziba’s previous allegations (16:3).

19:26 lame. See 4:4; 9:3.

19:27 he has slandered your servant. See 16:3. like an angel of God. See 14:17 and note. do whatever you wish. Mephibosheth discreetly requests David to reconsider the grant of his property to Ziba (16:4).

19:29 divide the land. Faced with conflicting testimony that could not be corroborated, David withholds judgment and orders the division of Saul’s estate (cf. 1Ki 3:25 and note).

19:31 Barzillai. See note on 17:27.

19:35 Cf. Ecc 12:2–5 and note. difference between what is enjoyable and what is not. At his age, he would be indifferent to all the pleasures of the court.

19:37 Kimham. Likely a son of Barzillai (1Ki 2:7).

19:40 Gilgal. See v. 15 and note.

19:43 ten shares. The ten tribes, excluding Judah and Simeon (see note on 2:4).

20:1–25 The last threat to David’s reign overcome.

20:1 troublemaker. See note on Dt 13:13. Benjamite. Tribal jealousy still simmered over the transfer of the royal house from Benjamin (Saul’s tribe) to Judah. there. In Gilgal (19:40). We have no share in David. Sheba appeals to the Israelite suspicion that David favored his own tribe (Judah) over the other tribes (1Ki 12:16). Jesse’s son. See note on 1Sa 20:27,30–31.

20:2 all the men of Israel. Those referred to in 19:41–43.

20:3 ten concubines. See notes on 15:16; 16:22. Since Absalom had violated these women, David would not sleep with them anymore. In ancient Near Eastern culture, violation of a king’s concubines disqualified them from further royal service. They were cloistered to avoid their use in bolstering the claim of another rival to the throne.

20:4 Amasa. See notes on 17:25; 19:13. David bypasses Joab.

20:6 Abishai. David bypasses Joab a second time (v. 7). your master’s men. “Joab’s men” (v. 7).

20:7 Joab’s men. See 18:2. It becomes clear that Joab also accompanied the soldiers and, though not in command (by the king’s order), he was obviously the leader recognized by the soldiers (vv. 7,11,15). Kerethites and Pelethites. See note on 8:18. mighty warriors. See 23:8–39. Once more in a time of crisis David depended mainly on the small force of professionals (many of them non-Israelite) who made up his private army.

20:8 Gibeon. See note on 2:12. Amasa came. Apparently with some troops (see v. 11 and note).

20:10 into his belly. See 2:23; 3:27. For the second time Joab commits murder to secure his position as commander of David’s army (1Ki 2:5–6). Joab and his brother Abishai. In defiance of David’s order, Joab reassumes command on his own initiative (v. 23).

20:11 Whoever favors Joab, and whoever is for David. To dispel any idea that Joab was aligned with Sheba’s conspiracy, an appeal is made to Amasa’s troops to support Joab if they are truly loyal to David.

20:14 Abel Beth Maakah. Located to the north of Dan (see 1Ki 15:20; 2Ch 16:4 and NIV text note). Sheba’s strategy was to gather as many volunteers for his revolt as possible, but he was obviously afraid to assemble his ragtag army anywhere within close reach of David’s warriors.

20:18 Get your answer at Abel. The city was famous for the wisdom of its inhabitants.

20:19 a mother in Israel. A town that produced faithful Israelites—cities were commonly personified as women (Jer 50:12; Gal 4:26). the LORD’s inheritance. See note on 1Sa 10:1.

20:21 hill country of Ephraim. Either Sheba, a Benjamite (v. 1), lived in the tribal territory of Ephraim or this was the designation of a geographic, rather than a strictly tribal, region.

20:22 Joab went back to the king in Jerusalem. See notes on vv. 7,10.

20:23–26 These royal officials apparently served David during most of his reign (8:15–18).

20:23 Joab was over Israel’s entire army. Though in some disfavor, he held this position until he participated in Adonijah’s conspiracy (1Ki 1:7; 2:28–35). Kerethites and Pelethites. See note on 8:18.

20:24 Adoniram was in charge of forced labor. A position not established in the early years of David’s reign (8:15–16). Adoniram must have been a late appointee of David since he continued to serve under Solomon (1Ki 4:6; 5:14) and was eventually killed in the early days of the reign of Rehoboam (1Ki 12:18). forced labor. Labor usually performed by prisoners of war from defeated nations (see 12:31 and note; 1Ki 9:15, 20–21). recorder. See note on 8:16.

20:25 Sheva. See note on 8:17 (“Seraiah”). secretary. Zadok and Abiathar. See note on 8:17.

20:26 Jairite. A reference either to Jair of the tribe of Manasseh or to an inhabitant of one of the settlements known as Havvoth Jair (Nu 32:41; 1Ki 4:13). priest. See note on 8:18.

21:1—24:25 This concluding section forms an appendix to 1,2 Samuel and contains additional materials (without concern for chronology) relating to David’s reign. Its topical arrangement is striking in that it employs the literary pattern a-b-c/c’-b’-a’, frequently found elsewhere in OT literature (cf., e.g., Ps 25 and its introduction; 45; cf. also Isa 6:10 and note). The first and last units (21:1–14; 24:1–25) are narratives of two events in which David had to deal with God’s wrath against Israel (the first occasioned by an act of Saul, the second by his own). The second and fifth units (21:15–22; 23:8–39) are accounts of David’s warriors (the second much longer than the first). At the center (22:1—23:7) are two of David’s poems (the first much longer than the second), one of which celebrates David’s victories as warrior-king, while the other recalls his role as psalmist (see note on 1Sa 16:14—17:58). King David’s triumph song in ch. 22 and Hannah’s song in 1Sa 2:1–10 form a literary frame around the main body of 1,2 Samuel (see note on 1Sa 2:1) and poetically highlight its theme of the exaltation of the humble (e.g., 22:28; cf 1Sa 2:7–8).

21:1–14 This event appears to have occurred after David’s kindness was extended to Mephibosheth (ch. 9) and before Absalom’s rebellion (16:7–8; 18:28; see note on 16:8).

21:1 he put the Gibeonites to death. Saul’s action against the Gibeonites is not related elsewhere but appears to have been instituted early in his reign, motivated by an excessive nationalism. Perhaps tribalism was also involved, since the Gibeonites occupied territory partly assigned to Benjamin, and Saul’s great-grandfather was known as the “father of Gibeon” (1Ch 8:29; 9:35).

21:2 Amorites. A comprehensive name sometimes used to designate all the pre-Israelite inhabitants of Canaan (Ge 15:16; Jos 24:18; Jdg 6:10; Am 2:10). More precisely, the Gibeonites were called Hivites (Jos 9:7; 11:19). the Israelites had sworn to spare them. A pledge sworn in the name of the Lord (see Jos 9:15,18–21 and note on 9:15). tried to annihilate them. The reason Saul was unsuccessful is not known.

21:3 bless. Since the oath sworn to them in the Lord’s name had been violated, they could rightly call down his curse on the land. the LORD’s inheritance. See note on 1Sa 10:1.

21:5 the man. Saul. no place anywhere in Israel. Those who escaped Saul’s attack had been driven from their towns and lands (4:2–3).

21:6 seven. Because it would represent a full number (seven symbolized completeness)—though many more Gibeonites had been slain. Gibeah. The place of Saul’s residence (1Sa 10:26).

21:7 oath before the LORD between David and Jonathan. See 9:1–13; 1Sa 18:3; 20:15 and note.

21:8 Rizpah. See 3:7. Merab. See 1Sa 18:19. Barzillai the Meholathite. Not to be confused with Barzillai the Gileadite (17:27; 19:31).

21:9 All seven of them fell together. This nearly extinguished the house of Saul, which God had rejected (1Sa 13:13–14; 15:23–26). In 1Ch 8:29–39; 9:35–44 no descendants of Saul are listed other than from the line of Jonathan. barley harvest was beginning. About the middle of April (see note on Ru 1:22).

21:10 sackcloth. See note on Ge 37:34. rain poured down. An indication that the famine was caused by drought and evidence that the judgment on Israel for breaking the oath sworn to the Gibeonites (v. 1) was now over.

21:12–14 bones of Saul and his son Jonathan. See 1Sa 31:11–13. David’s final act toward them was a deed of deep respect for Saul, whom he had honored despite Saul’s persecution of him, and for Jonathan, the friend he had loved so much (see 1:19 and note).

21:14 God answered prayer in behalf of the land. Concludes the first unit of the a-b-c/c’-b’-a’ literary structure that characterizes the last four chapters of 2 Samuel, just as its echo in 24:25 concludes the last unit (see note on 21:1—24:25).

21:15–21 These four Philistine episodes (vv. 15–17,18,19, 20–21) cannot be chronologically located with any certainty (see note on 21:1—24:25). Each involves a heroic accomplishment by one of David’s mighty men, resulting in the death of a descendant of Rapha (v. 22).

21:16,18,20,22 Rapha. The ancestor of at least one group of Rephaites (1Ch 20:4,8). In calling the four formidable enemy warriors referred to in this series “descendants of Rapha” (v. 22), the writer most likely identifies them as giants (v. 20; Dt 2:10–11,20–21). In that case, they may have been related to the Anakites (Nu 13:28, 32–33; Jos 11:21–22). The list of the ten peoples of Canaan in Ge 15:19–21 mentions Rephaites but not Anakites, though the Anakites (but not Rephaites) figure significantly in the accounts of the conquest (Dt 9:2; Jos 14:12, 15; Jdg 1:20).

21:17 Abishai. See note on 1Sa 26:6. so that the lamp of Israel will not be extinguished. A striking metaphor depicting Israel’s dependence on David for its security and continuing existence as a nation—its national hope (see 22:29; 23:3–4; 1Ki 11:36 and note; cf. 2Sa 22:29; 23:3–4).

21:18–19 Gob. Mentioned nowhere else in the OT, it may have been in the near vicinity of Gezer, where 1Ch 20:4 locates this same battle. On the other hand, many Hebrew manuscripts read “Nob,” a well-known town northeast of Jerusalem (see 1Sa 21:1 and note). In that case, the text nicely echoes the proper name Ishbi-Benob (v. 16), which apparently means “inhabitant of Nob.”

21:19 Elhanan . . . killed the brother of Goliath. See NIV text note. Since it is clear from 1Sa 17 that David killed Goliath, an early copyist probably misread the Hebrew for “Lahmi the brother of” (1Ch 20:5) as “the Bethlehemite” (in Hebrew the word for “killed” stands first in the clause). Jair. See NIV text note. The Hebrew for “Oregim” occurs also at the end of the verse, where it is translated “weaver’s.” An early copyist probably inserted it in the name by mistake, since 1Ch 20:5 reads “Jair” (apparently correctly) instead of “Jaare-Oregim.”

21:21 taunted Israel. As Goliath had done (1Sa 17:10,25). Shimeah. Also called Shammah (1Sa 16:9; 17:13).

22:1–51 For the relationship of this song to Hannah’s song in the overall literary structure of 1 and 2 Samuel, see notes on 1Sa 2:1–10, especially on 2:1. David’s song is preserved also as Ps 18 (see notes on that psalm). Besides an introduction (vv. 2–4) and conclusion (vv. 47–51), the song consists of three major sections: The first describes David’s deliverance from mortal danger at the hands of his enemies (vv. 5–20); the second sets forth the moral grounds for God’s saving help (vv. 21–30); the third recounts the help that the Lord gave him (vv. 31–46). The song was probably composed shortly after David’s victories over foreign enemies (8:1–14; cf. Ps 18 title) and before his sins against Bathsheba and Uriah (11:2–4,14–17; compare vv. 21–25 with 1Ki 15:5).

22:1 from . . . all his enemies. See 8:1–14. from . . . Saul. See 1Sa 18–27.

22:2 rock. A figure particularly appropriate to David’s experience (see vv. 3,32,47; 23:3; cf. Dt 32:4, 15,18,31; Ps 28:1; 31:2; 61:2; 78:35; 89:26; 94:22; 95:1). He had often taken refuge among the rocks of the desert (1Sa 23:25; 24:2), but he realized that true security was found only in the Lord. fortress. The Hebrew for this word occurs in 5:17; 23:14; 1Sa 22:4–5; 24:22, referring to one or more strongholds where David sought refuge.

22:3 my shield. See v. 31; Ge 15:1 and note. horn. See NIV text note; Dt 33:17; Jer 48:25.

22:5 waves of death. In vv. 5–6 David depicts his experiences in poetic figures of mortal danger.

22:6 grave. See notes on Ps 30:3; Jnh 2:2 (“realm of the dead”).

22:7 his temple. Heaven, where the Lord is enthroned as King (see Ps 11:4; Isa 6:1 and notes; see also Jnh 2:7).

22:8–16 See note on Ps 18:7–15.

22:9 Smoke rose from his nostrils. See note on Ps 18:8.

22:10 parted the heavens and came down. See Isa 64:1 and note.

22:11 mounted the cherubim and flew. See notes on 1Sa 4:4; Ge 3:24; Ps 18:10; Eze 1:5.

22:14 The LORD thundered. The reference to thunder as the voice of God is common in the OT (Ps 29; Job 37:2–5). Thunder is particularly suited to expressing God’s power and majesty.

22:17 He reached down from on high. In vv. 17–20 David describes his deliverance, initially in figurative terms (v. 17; cf. v. 5) and subsequently in more literal language (vv. 18–20).

22:20 spacious place. A place of freedom from threat (see note on Ps 18:19). delighted in. The Hebrew underlying this expression is used in 15:26 (“pleased with”); Ps 22:8 (cf. Mt 3:17, “with . . . well pleased”) and expresses the idea of the sovereign good pleasure and favor of God toward his anointed one (v. 51).

22:21,25 according to my righteousness. See 1Ki 15:5. In vv. 21–25 David refers to the Lord’s deliverances as a reward for his own righteousness. While these statements may give the impression of self-righteous boasting and a meritorious basis for divine favor, they should be understood in their context as: (1) David’s desire to please the Lord in his service as the Lord’s anointed (see note on v. 51); (2) his recognition that the Lord rewards those who faithfully seek to serve him.

22:26–30 See notes on Ps 18:25–29.

22:29 You . . . are my lamp. The Lord causes David’s life and undertakings to flourish (see Job 18:5–6; 21:17; see also note on Ps 27:1).

22:31 his way is perfect. The remainder of the song (vv. 31–51) accentuates David’s praise to God for his deliverances.

22:32,47 Rock. See note on v. 2.

22:34 See Hab 3:19 and note.

22:47 The LORD lives! See note on Ps 18:46.

22:50 I will praise you, LORD, among the nations. For Paul’s reference to this vow, see Ro 15:9.

22:51 his king . . . his anointed. See notes on 1Sa 2:10; 10:25; 12:14–15. David refers to himself in the third person in a way that acknowledges the covenantal character of his kingship. It is in the context of David’s official capacity as the Lord’s anointed that the entire song is to be read and understood (see note on vv. 21,25). his descendants forever. David speaks of God’s promise through Nathan (7:12–16).

23:1 last words of David. Probably to be understood as David’s last poetic testimony (in the manner of his psalms), perhaps composed at the time of his final instructions and warnings to his son Solomon (1Ki 2:1–10).

23:2 See notes on 2Ti 3:16; 2Pe 1:20.

23:3 Rock. See note on 22:2; see also 1Sa 2:2 and note; Dt 32:4, 15,18,30–31. When one rules over people in righteousness. In brief and vivid strokes David portrays the ideal theocratic king—to be fully realized only in the rule of David’s greatest descendant, Jesus Christ. This prophetic utterance complements that of 7:12–16 and anticipates those of Isa 9:7; 11:1–5; Jer 23:5–6; 33:15–16; Zec 9:9.

23:4 like the light of morning. See notes on Ps 27:1; 36:9.

23:5 If my house were not right with God. David recalls God’s covenant with him and his dynasty (7:12–16). everlasting covenant. David expressly calls God’s promise to him a covenant that will not be abrogated (see notes on 7:20,28; Isa 55:3; see also Ps 89:3–4, 28–29,34–37; 132:11–12). bring to fruition. Through David’s promised descendants.

23:6 evil men . . . cast aside. Godless people, who do not follow the righteous king, will be destroyed (Ps 2:8–9; 110:5–6).

23:8–39 See note on 21:1—24:25. This list of 37 (v. 39) of David’s most valiant warriors and the description of some of their exploits are paralleled in 1Ch 11:11–41. There the list is expanded by 16 names (1Ch 11:41–47).

23:8 Three. The Three included Josheb-Basshebeth (v. 8), Eleazar son of Dodai (v. 9), and Shammah son of Agee (v. 11). Abishai was their commander but was not counted among them (vv. 18–19).

23:13 harvest time. See 11:1 and note. The circumstances of this event suggest that it happened shortly after David had fled from Saul, when men first began to gather to his cause (1Sa 22:1–4), or shortly after his conquest of Jerusalem (2Sa 5:17–18). three. Probably not the same as the three mighty men of v. 9. thirty chief warriors. See vv. 23–24,39. cave of Adullam. See 1Sa 22:1. Rephaim. See 5:18.

23:14 stronghold. See note on 1Sa 22:4.

23:15–17 See note on 1Ch 11:15–19.

23:15 Bethlehem. David’s hometown (1Sa 17:58).

23:18 Abishai. See 10:10,14; 18:2; see also note on 1Sa 26:6. Three. See v. 8 and note.

23:20 Benaiah son of Jehoiada. Commander of the Kerethites and Pelethites (see 8:18 and note; 20:23) and of the division of troops for the third month of the year (1Ch 27:5). He supported Solomon’s succession to the throne (1Ki 1–2) and eventually replaced Joab as commander of the army (1Ki 2:35). Benaiah occupied a position of honor somewhere between the Three and the Thirty (v. 23).

23:24 Thirty. A formal title that may not reflect the precise number of its constituents. At least 30 names are listed in vv. 24–39. Since the three of vv. 13–17 are also included in the Thirty (see v. 13), the total number of warriors mentioned is at least 33. 1Ch 11:41–47 lists 16 additional names for this group and apparently includes the names of replacements for vacancies when a warrior either dropped out or died. Asahel. See 2:18–23.

23:34 Eliam. Father of Bathsheba (see 11:3 and note) and son of David’s counselor Ahithophel, who joined in Absalom’s conspiracy (see 15:12 and note; 16:20–23; 17:1–23).

23:39 Uriah the Hittite. Perhaps mentioned last in this list to remind the reader of how serious David’s sin against Uriah really was (see notes on 11:17; 1Ki 15:5).

24:1 Again. The previous occasion may have been the famine of 21:1. the anger of the LORD burned against Israel. The specific reason for the Lord’s displeasure is not stated. Because the anger is said to be directed against Israel rather than David, some have concluded that it was occasioned by the widespread support among the people for the rebellions of Absalom and Sheba against David (15:12; 17:11,24–26; 18:7; 20:1–2), the divinely chosen and anointed theocratic king. This would mean that the events of this chapter are to be placed chronologically shortly after those of chs. 15–20 and so after 980 bc (see note on 15:7). the LORD . . . incited David against them. 1Ch 21:1 says that Satan “incited” David to take the census. Although Scripture is clear that God does not cause anyone to sin (Jas 1:13–14), it is also clear that the evil acts of people and Satan are under God’s sovereign control (Ex 4:21; 7:3; 9:12; 10:1,20,27; 11:10; 14:4,8; Jos 11:20; 1Ki 22:22–23; Job 1:12; 2:6; Eze 3:20; 14:9; Ac 4:28). take a census of Israel and Judah. David’s military census (vv. 2–3) does not appear to have been prompted by any immediate external threat. Since he wanted to “know how many there are” (v. 2), it is evident that his action was motivated by pride in the size of the empire he had acquired, by reliance for his security on the size of the reserve of manpower he could muster in an emergency or, more likely, by both. The mere taking of a census was hardly sinful (Nu 1:2–3; 26:2–4), but in this instance it represented an unwarranted glorying in and dependence on human power rather than the Lord (not much different from Israel’s initial desire to have a king for its security; see 1Sa 8–12). The act was uncharacteristic of David (22:2–4,47–51; 1Sa 17:26, 37, 45–47).

24:2,15 from Dan to Beersheba. See note on 1Sa 3:20.

24:3 But why . . . ? David’s directive does not go unchallenged. The fact that he does not answer suggests that he knew his reasons were highly questionable. In any event, Joab’s challenge renders David even more guilty.

24:5–8 The military census was begun in southern Transjordan and moved northward, then west across the Jordan, moving from north to south.

24:9 eight hundred thousand . . . five hundred thousand. These figures differ from those of 1Ch 21:5 (see notes on 1Ch 21:5–6).

24:10 I have sinned greatly. See note on v. 1.

24:11 Gad the prophet, David’s seer. See notes on 1Sa 9:9; 22:5.

24:12 Go and tell David. See 12:1 and note. three options. The three alternative judgments (v. 13) were all included in the curses that Moses said would come on God’s people when they failed to adhere to their covenant obligations (Dt 28:15–25).

24:14 not . . . into human hands. David, who knew both God and war, knew that even in his anger God is more merciful than humans let loose in the rampages of war (Ps 30:5).

24:16 angel. Angels appear elsewhere in Scripture as instruments of God’s judgment (Ex 33:2; 2Ki 19:35; Ps 35:5–6; 78:49; Mt 13:41; Ac 12:23). the LORD relented. See note on 1Sa 15:29. threshing floor of Araunah. Located on Mount Moriah, immediately north of David’s city and overlooking it. Later it would become the site of the temple (see 1Ch 21:28—22:1; 2Ch 3:1; see also note on Ps 30 title). Jebusite. See note on 5:6.

24:17 Let your hand fall on me and my family. Although the people of Israel were not without guilt (v. 1), David assumes full blame for his own act and acknowledges his responsibility as king for the well-being of the Lord’s people (5:2; 7:7–8).

24:19 as the LORD had commanded. The Lord himself appointed the atoning sacrifice in answer to David’s prayer.

24:21 To buy your threshing floor. David does not simply expropriate the property for his royal purposes (1Sa 8:14). threshing floor. See photo.

24:22 threshing sledges. See Am 1:3 and note on Ru 1:22; see also photo.

24:24 burnt offerings. See Lev 1:1–17 and note on 1:3. cost me nothing. The heart of David’s obedience is that he refuses his royal privilege to simply take the threshing floor but wants to compensate Araunah fairly. A sacrifice to God that costs nothing is no sacrifice at all. David bought the threshing floor. Thus the later site of the temple (see note on v. 16) became the royal property of the house of David. and the oxen. David’s haste could not wait for oxen to be brought some distance from his own herds. fifty shekels. See note on 1Ch 21:25.

24:25 fellowship offerings. See notes on 1Sa 11:15; Lev 3:1; see also note on Lev 7:11–36. Reconciliation and restoration of covenant fellowship were obtained by the king’s repentance, intercessory prayer and the offering of sacrifices. the LORD answered his prayer in behalf of the land. See note on 21:14.