Annotations for 2 Samuel

1:1—10:19 David’s Early Success. Near the beginning of 2 Samuel, the biblical author describes David’s rise to the throne of Judah (2:1–4a) and eventually David’s rule over all Israel (5:1–5). The early years of his rule are defined as ones of great military success because the Lord was with David and gave him victory over his foes (8:6, 14).

1:1–16 David Hears of Saul’s Death. The final two chapters of 1 Samuel, which recount David’s victory over the Amalekites and Saul’s defeat on Mount Gilboa, now come together. An Amalekite escapee from Saul’s camp arrives at Ziklag to tell David that the Philistines have defeated Israel and that Saul and his sons have been killed. This man claims to have killed Saul, has evidence, and clearly expects a reward. He gets much more than he bargained for.

1:1 Chronologically, this follows David’s defeat of the Amalekites in 1 Sam 30. David and his men return to Ziklag, the city that Achish, king of Gath, had deeded to David (1 Sam 27:6). Amalekites. A seminomadic people who roam the desert areas south of Judah and Philistia. They are a sworn enemy to Israel.

1:2 David and his men have been back in Ziklag for two days. On the third day, there is a surprising visitor to the city. The Hebrew uses a word that heightens the story’s drama and the immediacy of the action. This man has escaped from Saul’s camp at Mount Gilboa and fled to David at Ziklag. This is no small journey; it covers at least 50 miles (80 kilometers). clothes torn and dust on his head. Typical signs of sadness and mourning (13:31; 15:32; 1 Sam 4:12; Job 1:20).

1:6 I happened to be. The escapee underscores the chance encounter that he had with Saul. leaning on his spear. Some commentators argue that Saul is simply weak from pursuing the Philistines and supporting himself with his spear. But the circumstance appears much more dire (v. 9) because Saul’s spear is actually in his body from the failed suicide attempt.

1:9 the throes of death. Saul is barely hanging on to life.

1:10 I . . . killed him. Some suggest that the Amalekite tries to earn David’s favor by lying. But David apparently believes his story (v. 14), and there is no reason we should not as well. crown . . . band. Royal regalia that prove Saul is dead.

1:12 The people and David mourn for Saul, Jonathan, and the army and, indeed, all the people of the Lord. The wording of this last phrase is an example of hendiadys in which two names are given for one object with the purpose of emphasis. All of God’s people have lost their king.

1:13 foreigner. The Hebrew term gēr refers to a sojourner who resides in the land of Israel and is subject to Israel’s laws (Lev 19:33–34; 24:22). Thus, the Amalekite should have recognized Saul’s position as king and not killed him.

1:16 The man condemned himself with his own mouth. His death reflects ironic justice: he took a life, so his life is taken (Exod 21:23; Deut 19:21). He is responsible for his own death.

1:17–27 David’s Lament for Saul and Jonathan. David, the sweet psalmist of Israel (23:1), composes this lament as a funeral elegy for Saul and Jonathan. He is gracious to Saul although Saul’s hostility toward David was infamous. David’s love and loyalty to Jonathan make an endearing appearance in the lamentation.

1:17 took up. This is a funeral hymn or dirge. The elegy has the appearance of a psalm, including a superscription or heading (“lament of the bow,” v. 18 and note).

1:18 the people of Judah be taught this lament of the bow. Some argue that David is encouraging the people to learn the bow as a weapon of war because the Philistines had just soundly defeated them. On the other hand, the title may simply refer to the bow of Jonathan in v. 22. Book of Jashar. An extrabiblical source no longer in existence; mentioned elsewhere only in Josh 10:12–13.

1:19 gazelle. The Hebrew word can also mean “glory” (they are homonyms); “gazelle” may be correct because v. 23 compares Saul and Jonathan to animals. How the mighty have fallen! A sorrowful sign that serves as the theme of the lament. It opens (here) and closes (v. 27) the lament.

1:20 proclaim it not. The Philistines “proclaim the news” of Saul’s death throughout Philistia (1 Sam 31:9). David simply cannot stand the Philistine victory celebrations.

1:21 David curses the place where Saul and Jonathan were killed. He pleads for drought on the mountains of Gilboa as a sign of Israel’s spiritual barrenness because of the loss of her leaders.

1:24 scarlet. The color of luxury and prosperity (Prov 31:21).

1:26 David directly addresses Jonathan. There are no sexual overtones in this verse. Rather, it underscores the strong bond between the two men (1 Sam 20:17). David is in anguish over the loss of his kindred spirit.

2:1–7 David Anointed King Over Judah. David inquires of the Lord whether he should return to his tribal region of Judah after the death of Saul. The Lord tells him to go to Hebron, and there he will rule over Judah as king for seven and a half years.

2:1 Hebron. An important city in the Judean hill country about 19 miles (30.5 kilometers) southwest of Jerusalem. It is one of the Levitical cities and a city of refuge (Josh 21:11–13). This is also the burial place of the patriarchs.

2:4 The people of Judah act independently from the other tribes of Israel.

2:7 brave. King Saul is dead, but the people of Jabesh Gilead must courageously stand against the Philistines and other enemies. David appears to offer his help now that he has been anointed king over Judah.

2:8—3:5 War Between the Houses of David and Saul. While David has become king over Judah, Saul’s son Ish-Bosheth is anointed king over the rest of Israel. Abner, Saul’s cousin, is the real power behind Israel’s throne. As the commander of the northern army, he takes his troops to face the forces of Judah under the command of Joab, and Judah routs Israel. This is the first divided monarchy, and the house of David dominates the house of Saul.

2:8–9 Abner, who was Saul’s army commander (1 Sam 14:50), takes Saul’s son Ish-Bosheth to Mahanaim and anoints him king over “all Israel.” After Saul’s death, Abner attempts to fill the power vacuum by manipulating the unassertive Ish-Bosheth. Ish-Bosheth is thus a mere pawn in Abner’s seething ambition. Mahanaim. Perhaps located at Tell ad-Dahab ash-Sharqiya, about seven miles (11.2 kilometers) east of the Jordan River on the Jabbok River in Gilead. Crowning a new king in Transjordan underscores that Abner’s move is precarious.

2:10 Israel and the house of Judah are a divided Hebrew monarchy for two years before David rules all Israel. The kingship formula confirms that Ish-Bosheth is a true king (cf. 2 Kgs 8:17, 26; 12:1; 14:2; etc.).

2:12 Abner and his troops cross the Jordan River into the central hill country of Israel to the town of Gibeon. Gibeon. Located seven miles (11.2 kilometers) northwest of Jerusalem in the tribal inheritance of Benjamin (Josh 18:25).

2:13 pool of Gibeon. Archaeologists have discovered this pool. It measures 36 feet by 36 feet (11 meters by 11 meters), and its purpose was to store water for the city. Later, in the ninth century BC, Ahab constructed a massive water system around the pool.

2:14–15 Abner proposes to Joab that they have a gladiatorial contest between the two armies: each side chooses 12 young men to engage in single combat. All 12 of Israel’s men are from the tribe of Benjamin, the tribe of Saul and Ish-Bosheth. Abner attempts to use home field advantage because the contest occurs in Benjamin.

2:16 fell down together. They all died. Helkath Hazzurim. This name means “field of the sword edges”; it commemorates the deadly conflict at Gibeon. See NIV text note.

2:17 that day. Almost immediately the two full armies engage in warfare.

2:18-19 Asahel. David’s nephew and one of the Thirty (23:24). His great attribute as a warrior is speed; he is like “a wild gazelle,” a type of antelope that is swift and graceful. The Hebrew text may actually say that he is as “a gazelle in the open field,” that is, one running unhindered through the country. In the heat of battle, Asahel is chasing down Abner; in his pursuit he is not distracted nor does he deviate from his task.

2:23 Abner cannot outrun Asahel, so he apparently stops suddenly, thrusts his spear backward, and impales Asahel with the butt end of the weapon. The soldiers who witness the place of Asahel’s death are frozen in place, perhaps stunned by the death of one so important in Judah’s army.

2:24–26 The Benjamites are on one hill supporting Abner, and Joab and the Judahites are on another hill. Abner’s three rhetorical questions make one point: Must the fighting and slaughter keep going until it reaches a bitter conclusion?

2:28 blew the trumpet. To cease hostilities, a common practice (18:16; 20:22).

2:29 All that night. Abner’s army travels all night to return to Mahanaim across the Jordan River. through the morning hours. Uncertain in Hebrew, although it appears to derive from a verb that means “to cut in two.” Perhaps it refers to a ravine that cuts through the mountains.

2:32 Joab and his men travel from Bethlehem to Hebron in one night, an impressive 23-mile march after a heated battle.

3:1 The lengthy war drags on. David’s forces are making headway.

3:2–5 A list of David’s sons born in Hebron, all born to different women. The biblical writer makes no comment regarding the morality of polygamy here. The list demonstrates that David, in contrast to Saul, is becoming stronger in his kingdom.

3:6–21 Abner Goes Over to David. Ish-Bosheth accuses Abner, the commander of the Israelite forces, of having sexual relations with one of Saul’s concubines (v. 7). Abner responds with incredulity and argues that he has always been loyal to the house of Saul (v. 8). From this point on, Abner seeks to betray Ish-Bosheth and turn the Israelite kingdom over to David.

3:6 Abner appears to be the real power behind Ish-Bosheth’s throne, and his influence continues to grow. had been strengthening his own position. Abner is self-serving and seeks this power.

3:7-8 concubine. A legitimate wife of a lower status, i.e., a second-level wife. Ish-Bosheth accuses Abner of having sexual relations with Rizpah, one of Saul’s concubines (21:8). If true, Abner’s action may be seen as a further grasp for power and authority (12:8; 16:21–22; 1 Kgs 2:22). Abner does not outright deny the charge, but responds with anger: Am I a dog’s head—on Judah’s side? A dog is an unclean animal of low status, so Abner asks if he is a lowly traitor serving the enemy Judahites.

3:9-10 May God deal with . . . if I do not. Abner makes a strong oath that is a self-curse formula (1 Sam 20:13; Ruth 1:17). He swears to help David become king over all Israel. from Dan to Beersheba. See note on 1 Sam 3:20.

3:13-14 bring Michal. David agrees to make a covenant with Abner based on one condition: Abner must bring Michal, David’s wife and Saul’s daughter, to him. Saul had taken Michal from David and given her to a Benjamite name Paltiel (1 Sam 25:44). No divorce has occurred; she is still David’s wife. This move symbolizes that David is a rightful heir to Saul’s throne.

3:17 For some time. This expression reflects the past (cf. 1 Sam 4:7; Gen 31:2; Exod 21:29).

3:19 Abner makes the effort to speak specifically to the tribe of Benjamin, the tribe of Saul, Ish-Bosheth, and the warriors who recently fought against Judah (2:15, 25). Abner needs their support to make the transition happen.

3:21 in peace. David and Abner separate on good terms. This sets up the next episode in which Joab seeks revenge on Abner (vv. 22–39).

3:22–39 Joab Murders Abner. Joab kills Abner in revenge for the death of his brother Asahel.

3:24–25 Joab is incredulous that David has made peace with Abner and sent him on his way. He argues that Abner is really a spy for Israel and attempting to discover David’s military movements and actions. your movements. Lit. “your going out and your coming in”; a common merism (a literary figure in which two polar opposites are all-inclusive) for military maneuvers and strategies (1 Sam 18:13, 16; 29:6; Josh 14:11). This is mere pretext for Joab, who has revenge in his heart because Abner killed his brother Asahel.

3:26 Sirah. According to Josephus, this site lies 2.5 miles (4 kilometers) north of Hebron. David did not know it. Joab acts independently of the king and calls Abner back to Hebron, so David is innocent regarding what follows.

3:27 Joab and his brother Abishai (v. 30) lure Abner into the inner chamber of the town gate. City gates at this time are elaborate structures with multiple rooms. They enter one of the secluded rooms, and Joab stabs Abner in the stomach, which is ironic justice because Abner killed Asahel by piercing him in the stomach (2:23).

3:29 When David hears of the murder, he responds with a maledictory oath against Joab and his family. He curses the house of Joab that it would always have people who are ritually unclean: running sore. A discharge (Lev 15). leprosy. A skin disease (Lev 13–14). leans on a crutch. Another possible understanding of the Hebrew word used here is “holds a spindle”; used of women who spin thread. Perhaps it means “May the men of Joab’s house be fit only to do women’s work!”

3:31 Tear your clothes and put on sackcloth. Common signs of grief and sorrow (Gen 37:34; Josh 7:6; 1 Kgs 20:31; Job 1:20). bier. A burial stretcher or bed.

3:33–34 This is the second lament that David composes in 2 Samuel (see 1:19–27). As he did with Jonathan (1:26), he directly addresses Abner.

3:36 David’s popularity among the people of Judah is strong.

3:39 David contrasts himself with Joab and Abishai. weak . . . strong. Antonyms that signify gentleness or tenderness in opposition to hardness or brutality. David is not weaker than Joab and Abishai, but the latter are much more violent and savage. David calls for ironic justice so that their evil and violence would turn back on their own heads.

4:1–12 Ish-Bosheth Murdered. Two men who are probably not native Israelites murder Saul’s son Ish-Bosheth, thus removing David’s rival for king over Israel.

4:1 The original text does not include the name “Ish-Bosheth,” indicating that he has become marginalized and an irrelevant force in the palace intrigue. lost courage. The text uses an idiom that means Ish-Bosheth lost heart when he heard the news of Abner’s death.

4:2 Beeroth. A town perhaps located at Khirbet al-Burg, about two miles (3.2 kilometers) north of Jerusalem in Benjamite territory. It was one of the Gibeonite cities that tricked Joshua into making a covenant with its pagan inhabitants (Josh 9:15–17).

4:3 Apparently the Beerothites fled to Gittaim when Saul had massacred many of the Gibeonites (21:1; see note on 21:1–14). These people, including Baanah and Rekab (v. 2), are probably not native Israelites but foreigners living within Israel.

4:4 This parenthesis interrupts the story probably to show that Mephibosheth, a direct descendant of Saul, is not made king after Ish-Bosheth is murdered because he is young and lame in his feet.

4:6–7 Rekab and Baanah pretend to be looking for wheat, perhaps to purchase it. While Ish-Bosheth is lying down for a noonday nap, the men kill him and remove his head. They then slip away and travel quickly through the Arabah, which is the Jordan River Valley. They travel about 55 miles (88.5 kilometers) as the crow flies: from Mahanaim, where Ish-Bosheth lived, to Hebron, where David resides.

4:10–11 David draws a parallel between the Amalekite’s murder of Saul (1:13–16) and Baanah and Rekab’s murder of Ish-Bosheth. The latter act is even more heinous: Saul allegedly asked the Amalekite to kill him, but these two murder an innocent man while he is sleeping in his bed.

4:12 The end result for Rekab and Baanah is the same as for the Amalekite (1:15). hung the bodies. A common manner of public display and shame (21:5–6; 1 Sam 31:10; Josh 10:26).

5:1–5 David Becomes King Over Israel. Samuel anointed David to be the future king over all Israel (1 Sam 16:12–13), and this promise finally comes to pass. The elders of all the tribes of Israel participate in David’s formal anointing as king of all Israel.

5:1 The tribes of Israel send delegations consisting of “all the elders of Israel” (v. 3) to meet with David at Hebron. own flesh and blood. An idiom reflecting close physical kinship (Gen 2:23; 29:14; Judg 9:2).

5:2 you . . . you . . . You . . . you. Emphasizes that David led Israel to victory under Saul’s rule (1 Sam 18:7; 21:11; 29:5), that the Lord chose David to rule (1 Sam 16:12–13), and that David is one of their own.

5:4 This typical formula describes a king’s rule; the OT uses it over 30 times. Many critical scholars maintain that the Hebrew Bible contains very little that is historically reliable concerning David and his reign. Many believe it is fabrication along the lines of the legends of King Arthur in England. But in 1993, an inscription was discovered at Tel Dan that mentions “the house of David,” and it dates to the ninth century BC. The epithet “the house of David” may also appear on the extrabiblical Moabite Stone that comes from that same time period.

5:6–16 David Conquers Jerusalem. David captures Jerusalem to serve as the capital of his united kingdom. This choice reflects political savvy because Jerusalem lies on the border between the tribal allotments of Judah and Benjamin. There David builds a palace with the help of Hiram king of Tyre.

5:6 Jebusites. Descendants of Canaan who first appear in the Bible in Gen 10:16. The tribe of Judah did not expel these Canaanites when they conquered the land under Joshua (Josh 15:63). At least four passages refer to Jerusalem as Jebus (Josh 15:8; 18:28; Judg 19:10; 1 Chr 11:4). The Canaanite city was located on a hill called the “Ophel,” located in the southeastern part of the modern city of Jerusalem. People inhabited this area as early as the Chalcolithic period (third millennium BC), and extrabiblical texts from Egypt as far back as the twentieth century BC mention the city. At the time of David’s siege, the city is so well defended that “even the blind and the lame” can keep out the Israelites.

5:7 This parenthesis summarizes what follows in vv. 8–16. Zion. Jerusalem. This is the first time the OT uses this term.

5:8 water shaft. The Hebrew word occurs only twice in the OT (translated “waterfalls” in Ps 42:7). In 1867, Charles Warren discovered remains of an elaborate water system in Jerusalem with a vertical shaft—called “Warren’s shaft”—and connecting tunnels. The shaft dates probably to the period of the Jebusite habitation. Its purpose was to bring water from the Gihon Spring outside of the city into the walled city. Joab may have led his men through this shaft to penetrate the Jebusite city (1 Chr 11:6).

5:9 terraces. Hebrew millô ʾ (Judg 9:6, 20 [Beth Millo]; 1 Kgs 9:15, 24; 11:27; 1 Chr 11:8; 2 Chr 32:5). It likely refers to terraces that support fill behind them. Houses and other structures would have been built on top of the flat terrace structures. The location of the terraces is probably down the steep slope of the east side of the eastern ridge of the Ophel.

5:10 the LORD . . . was with him. Thematic for David’s early life and reign (1 Sam 16:18; 18:12, 14).

5:11 Hiram. Probably the father of the king of the same name who is a close compatriot of Solomon (1 Kgs 5:1–18; 2 Chr 2:3–16). Tyre. The leading city in Phoenicia; the people of the land were well-known in antiquity as seafaring tradesmen. The city of Tyre had limited natural resources, which made it necessary for the inhabitants to utilize Israel’s agricultural resources and cedar from Lebanon. Lebanon’s cedar trees are famous for their height.

5:12 At this early point in his reign, David is keenly aware that he has become king for the benefit of the people of God.

5:13–16 David not only increases the size of his kingdom and his popularity with the people, but he also multiplies wives, concubines, and children. This is a summary passage placed early in the history because Solomon has not been born yet.

5:17–25 David Defeats the Philistines. When the Philistines hear that David has become king over Israel, they attack Israel to test David early in his reign. They perhaps consider his rule tenuous and vulnerable at this early stage. They invade Israel twice in the same region, and David is victorious on both occasions. He finally drives the Philistines out of the central hill country.

5:17 stronghold. Used earlier to describe Jerusalem (see “fortress” in vv. 7, 9), so some commentators believe David perhaps takes shelter in that well-defended city. But the word commonly refers to refuges that David hid in during his time of flight from Saul, such as the caves at Adullam (1 Sam 22:1, 4–5; 23:14, 19, 29; 24:22).

5:18 spread out. Deployed troops throughout the valley. Valley of Rephaim. Leads to Jerusalem from the southwest.

5:19 As usual, David inquires of the Lord whether he should engage the Philistines in battle (Cf. 2:1; 1 Sam 23:1–2, 9–12; 30:8).

5:21 idols. Ancient armies often carried sacred images into battle for divine assistance. David and the Israelite troops taunt the Philistines not only by capturing their idols but also by burning them (1 Chr 14:12).

5:23–25 The Philistines make a second military incursion into Israelite territory in the Valley of Rephaim. God gives David a different strategy from the first invasion: they are to respond not with a frontal assault but with an assault from the rear. David and his men drive out the Philistines from the central highlands. They push them approximately 22 miles (35 kilometers) from Gibeon (1 Chr 14:16) to Gezer in the west on the edge of the coastal plain of Philistia.

5:24 marching. This verb perhaps bears the idea of the rustling sound of wind in the tops of the poplar trees.

6:1–23 The Ark Brought to Jerusalem. As newly appointed king, David determines to bring the ark of the covenant, which indicates the very presence of God, to Jerusalem, the city of David. David, the Israelite monarch, is bringing the symbol of the true king’s presence to the capital city; the ark is the very throne of Israel’s God. The ark has been stored in the house of Abinadab in the town of Baalah in Judah for about 20 years (1 Sam 7:1–2).

6:2 Baalah in Judah. Also known as Kiriath Jearim (1 Sam 7:1; Josh 15:9; 1 Chr 13:6). It is located almost ten miles (1.6 kilometers) east of Beth Shemesh in the Sorek Valley and about eight miles (12.8 kilometers) from Jerusalem. enthroned between the cherubim. See note on 1 Sam 4:3.

6:3 new cart. A method that goes against God’s instructions regarding the holy objects. Kohathites of the tribe of Levi must carry it on their shoulders (Num 7:6–9; 1 Chr 15:13–15). David and the Israelites are careless in obeying God’s word, and they imitate the pagan Philistines (1 Sam 6:7–8).

6:6–7 When the oxen stumble, Uzzah grabs the ark to steady it so it won’t crash to the earth. irreverent act. Uzzah treats the ark in an unholy way. According to the law, unauthorized people must not touch the holy objects—or even look upon them—or they will die (Num 4:15, 20). In his zeal, Uzzah was guilty of breaking God’s law.

6:8 Perez Uzzah. See NIV text note.

6:10–11 This incident sparks fear in David, causing him to delay transporting the ark to Jerusalem.

6:10 Obed-Edom the Gittite. Perhaps a Philistine from Gath sojourning in Israel. Israelites would be hesitant to have the ark in their homes because of what just took place. There are no specifics of how the Lord “blessed” Obed-Edom (v. 11), although 1 Chr 26:4–5 says that God “blessed” him with eight sons.

6:13 The Kohathites properly carry the ark on their shoulders (1 Chr 15:12–15). After taking a mere six steps, David gives direction for the sacrifice of a bull and a fattened calf. A few commentators argue that the Israelites perform this sacrifice every six steps all the way to Jerusalem; this is unlikely, for it is simply unmanageable.

6:14 linen ephod. This often refers to a garment worn by a priest but also may refer to a waistcoat worn in worship (1 Sam 2:18). David lays aside his kingly robes and dons this garment. dancing. An individual act of joy.

6:16 Michal. The text identifies her not as David’s wife but rather as the “daughter of Saul” (also vv. 20, 23). This likely indicates that she supports her father’s ways. watched from a window. The scene of a woman of royalty staring out of a palace window is common in Scripture (Judg 5:28; 2 Kgs 9:30). An example of an ornamental palatial window has been found at Ramet Rahel. It consists of a row of miniature palmette pillars decorated with stylized capitals abutting one another. This woman-at-the-window theme is also represented on ivories discovered in Syria, Phoenicia, and Israel. she despised him. Michal resented David not only because of his public display but because he was obviously not a king like her father Saul.

6:20 Michal assaults David with biting sarcasm. half-naked. She accuses David of indecent exposure. as any vulgar fellow. Like the riffraff or scoundrels of the lower classes of Israelite society (Judg 9:4; 11:3; 2 Chr 13:7).

6:22 in my own eyes. David reflects self-abasement. The king will become lowly even to himself before the Lord. David tells Michal that he will lower himself even further than what she has seen this day.

6:23 Michal unjustly reproached David for his devotion and worship, and she is put under a reproach of barrenness. The text does not say that the Lord made Michal barren. Perhaps she was barren because David never had marital relations with her again.

7:1–17 God’s Promise to David. David seeks to build a permanent structure to house the ark of God in Jerusalem. The Lord denies David this task of building a temple. We learn later that God refuses because David is a man of war (1 Kgs 5:3; 1 Chr 22:8). To the contrary, God promises to build David a house; but this is not a mere physical structure but a dynasty—an eternal one. This oath has strong Messianic overtones. It points to the coming of a future Davidic king who will build a house, or dynasty, that is “forever” (v. 13).

7:2 David contrasts where he resides with where the ark of God resides. The contrast is clear by David’s use of the same verb twice: “I am dwelling . . . but the ark of God is dwelling.” David’s “house of cedar” is a permanent, strong, sturdy, luxurious palace; the ark’s house is a temporary, flimsy “tent,” a basic word for “curtains.”

7:3 the LORD is with you. Thematic for David’s life (5:10; 1 Sam 16:18; 17:37; 18:14, 28).

7:5 This is what the LORD says. See note on 1 Sam 2:27.

7:7 rulers. The change of one consonant in Hebrew revises the word to mean “judges,” which agrees with the parallel passage (1 Chr 17:6 [“leaders”]; see NIV text note there). On the other hand, the word as it stands can also mean “scepters,” which can be a figure of speech (metonymy) that reflects leaders or rulers.

7:8, 9 I. The personal pronoun is emphatic. It is the Lord who called David from the pasture and elevated him to the kingship; it is the Lord who cut off David’s enemies; and it is the Lord who will make his name great (cf. Gen 12:2). It is the Lord who will firmly establish his people in their own land.

7:11 establish a house. Build a royal house, or dynasty, not a building. David had wanted to build a house for God, and now it is God who promises to build a house for David.

7:12–13 This appears to be a double prophecy: (1) It predicts the birth and work of Solomon, who builds a temple for the ark of the covenant (1 Kgs 7:1–12). (2) The eternality of David’s throne is fulfilled only in the Messiah (Acts 2:30).

7:14 I will be his father, and he will be my son. This reflects the father-son relationship between God and Solomon on one level, but the NT applies it to Jesus as the Son of God and the true, final heir to David’s throne (Heb 1:5). The OT itself pictures that familial language as Messianic (Pss 2:7; 45:6; 89:27).

7:16 before me. Numerous Hebrew manuscripts and modern translations render this “before you” (see NIV text note), which underscores the point that David will live to see the throne established in the person of his son Solomon. “Before me” bears a Messianic sense that David’s “throne will be established forever” in the final son of David.

7:18–29 David’s Prayer. David responds to the Lord’s message with a heartfelt prayer of thanksgiving. The king calls God by the name “Sovereign LORD” seven times, reflecting a relationship of great intimacy. He is grateful that God is building him a “house” (his future royal dynasty), a term that appears fifteen times in the Hebrew of ch. 7 and is the running theme throughout it.

7:18 David apparently enters the tent to pray. David humbly acknowledges that he is king only because of God. He thus confirms what the Lord had said to him through Nathan the prophet (vv. 8–9).

7:19 David is surprised by God’s grace and mercy to him. this decree . . . is for a mere human! The Hebrew is difficult and uncertain, but it highlights that God’s work in David’s life is a lesson for how God works in the lives of believers. See also NIV text note.

7:22 This is David’s great proclamation majestically affirming that the Lord alone is God.

7:23 Although this verse contains several textual problems, the basic sense is clear: no other people on earth are like Israel because God elected them to be his own people.

7:27 The sentence construction of God’s words to David places the emphasis on the word “house.” David wanted to build a house for the Lord (vv. 1–5), but ironically the Lord will build David a “house” (i.e., a royal dynasty).

8:1–14 David’s Victories. This catalogs David’s many military conflicts during his rule over Israel. It describes his wars with nations surrounding Israel on all sides: the arch-enemy Philistines to the west, the Aramean confederation to the north, the Transjordanian nations of Moab and Ammon to the east, and the Edomites to the south-southeast in the Dead Sea region. The theme is “the LORD gave David victory wherever he went” (vv. 6b, 14b). The list of conflicts is not necessarily in chronological order. For example, the defeat of the Ammonites in chs. 10–12 may precede the war with the kingdom of Zobah (8:3–5, 12). Thus, ch. 8 is a general summary of David’s military exploits. See map.

8:1 Metheg Ammah. Location uncertain; it means “bridle of the mother” or “bridle of one cubit,” but that does not help in the task of identification.

8:2 This is a measured mass execution of Moabite soldiers: the captured soldiers lie down in three lines, and the men in two of the three lines are then killed. This violent deed is even more surprising because David’s great-grandmother was a Moabite (Ruth 4:21–22).

8:3 Hadadezer. Unknown outside the Bible; the name means “Hadad is (my) help.” Hadad is the storm god and the main deity of the Arameans, and his name is found as part of other Aramean royal names, such as “Ben-Hadad” (1 Kgs 15:18). Zobah. Located in the Beqa Valley in Syria. monument. Sometimes used of a physical monument but more often reflects the idea of control or power (see NIV text note). Grammatically, either David or Hadadezer could be attempting to assert control over the Euphrates River region.

8:4 seven thousand charioteers. See NIV text note. hamstrung. Crippled horses were of no military use.

8:6 To insure no further conflict, David puts garrisons in Aram as a long-term military presence. gave . . . victory. The verb is causative in Hebrew, and it emphasizes that the Lord is the source of all David’s conquests.

8:7 shields. Signifies some sort of military gear, and David takes that equipment as a trophy of his victory (cf. 1 Sam 17:54; 21:9); it may refer to quivers, although it can refer to small circular shields.

8:9 Hamath. A region in Syria that lies between Zobah in the south and the Euphrates River Valley in the east.

8:13 Edomites. Many Hebrew manuscripts read “Aram,” i.e., Arameans (see NIV text note), referring to Syrians. The difference between Edom and Aram in Hebrew is one consonant, and it is obvious that the author is referring to Edom (v. 14 confirms this). Valley of Salt. The arid territory of the Rift Valley south-southwest of the Dead Sea.

8:14 Abishai led the troops in victory over the Edomites (1 Chr 18:12). David gets credit for the triumph because he is king and oversaw the military engagement. The LORD gave David victory wherever he went. Duplicates v. 6b, the chapter’s theme.

8:15–18 David’s Officials. This overviews David’s royal administrative officers.

8:16 recorder. Probably the royal herald, the one who reports the king’s proclamations to the people.

8:17 Zadok. He is loyal to David (15:27–28; 17:15; 19:11) and later supports Solomon (1 Kgs 1:8). He anoints Solomon king over Israel (1 Kgs 1:32–40). Abiathar. He is also loyal to David (1 Sam 22:20; 23:6; 30:7). secretary. The king’s scribe.

8:18 Benaiah. One of David’s mighty men (23:20–22); he later becomes commander of the army under Solomon (1 Kgs 4:1–6). David’s sons were priests. An odd statement; they certainly are not of the Levitical line. Perhaps their position is unique and impermanent. The parallel passage calls them merely “chief officials” (1 Chr 18:17). See NIV text note.

9:1–13 David and Mephibosheth. When David and Jonathan made a covenant with one another (1 Sam 20:12–17), David swore that he would not sever his covenant loyalty from Jonathan’s posterity. David keeps that promise by seeking out and caring for Jonathan’s disabled son Mephibosheth.

9:1 David promised Saul that he would not annihilate his descendants (1 Sam 24:21–22). Commonly in antiquity the new king would destroy the former king’s posterity to eliminate possible rivals to the throne from that quarter. David does not do the expedient thing; he is a man of his word.

9:2 Ziba. A servant in Saul’s royal household; he reappears later (16:1–4; 19:16–30). At your service. The Hebrew word for “servant” occurs twice in this verse for contrast: Ziba was Saul’s servant but is now David’s servant.

9:4 Lo Debar. Probably located at Umm ed-Debar, ten miles (16 kilometers) south of the Sea of Galilee in the Jordan Valley on the east side of the river. Mephibosheth may be hiding in Transjordan because he fears that the new king may exact revenge on the house of Saul.

9:7 David allays Mephibosheth’s fears. David promises to provide abundantly for him because of David’s oath to Jonathan. Mephibosheth will receive all the lands that had belonged to Saul. A regular place at David’s table is quite an honor (1 Kgs 2:7; cf. 1 Kgs 18:19; 2 Kgs 25:27–30); David sat at Saul’s table when he was in the king’s favor (1 Sam 20:24–27).

9:8 dead dog. Used as self-deprecation (cf. 1 Sam 24:14). Mephibosheth is astonished that David is treating him in a worthy fashion.

9:9–10 Ziba appears to have been a high official in charge of all Saul’s holdings after his death. David now commands Ziba to turn over all Saul’s possessions to Mephibosheth, but Ziba will continue running the affairs of the estate with his 15 sons and 20 servants. He will also provide the food that Mephibosheth eats at the king’s table.

9:12 Mika. He had many descendants (“Micah” in 1 Chr 8:35–40; 9:41–44), which confirms that the house of Saul and Jonathan did not come to an end, just as David promised.

10:1–19 David Defeats the Ammonites. Hanun succeeds his father, Nahash, as king of Ammon. David sends envoys to Hanun to extend the peace that existed between Israel and Ammon. Listening to his military advisors, Hanun mistreats and abuses David’s ambassadors. This leads to a war in which the Israelites defeat the Ammonites and their Aramean mercenary troops.

10:2 Nahash. First mentioned in 1 Sam 11:1–2 as an enemy of Israel. Apparently after David came to the throne, he made a treaty with the Ammonites. Nahash now dies, and there is an orderly succession as his son Hanun assumes the throne (2 Sam 10:1). When David hears of the dynastic succession, he sends a peaceful delegation to Ammon in order to secure continued peace.

10:4 Hanun humiliates David’s envoys by shaving off half of their beards and cutting off their garments so that their private parts are exposed. This immediately severs the diplomatic relations between Israel and Ammon.

10:5 As the delegation returns from Rabbah, the capital city of Ammon (11:1), to go to Jerusalem, David sends men to meet them on the way at Jericho. Jericho is directly on the route from Rabbah to Jerusalem, and it lies in Israelite territory just west of the Jordan River. David has compassion on the men because they had been greatly humiliated, and he minimizes their shame by having them reside in Jericho until their beards grow back.

10:6 Sensing an impending conflict, the Ammonites recruit mercenaries from four Aramean cities that lie in the region to the north-northeast of Israel. Aramean. The word “Arameans” appears thirteen times in the Hebrew of this chapter, and this highlights that they are a powerful enemy of Israel.

10:8–10 Israel’s army is trapped. Ammonite forces are lined up for battle outside the city of Rabbah on one side of Israel, and Syrian troops are on the other. Joab divides Israel’s soldiers to fight a two-front battle. He chooses some special forces to face the Syrians, and he places the bulk of the army under the leadership of Abishai, his brother, to face the Ammonites.

10:12 Joab encourages his army to be courageous (cf. 1 Sam 4:9). The LORD will do what is good in his sight. Joab trusts the results to God’s will and purpose (1 Sam 3:18), leaving the outcome to God’s providence. Joab is a complicated figure. At times, like here, he demonstrates piety, but other times he is barbaric and ruthless (2 Sam 3:26–27; 18:14; 20:9–10).

10:15 regrouped. Reassembled after their defeat.

10:16 Hadadezer, king of Zobah (8:5), musters more Aramean troops to fight Israel. Helam. Perhaps located at the modern site of ‘Alma in the Syrian Desert.

10:17–19 The danger to Israel is so great that David himself leads the army to face the Arameans at Helam. The Israelite army inflicts a devastating defeat on its enemy, forcing the vassal kings who had been subject to Hadadezer to switch allegiance and become tributary states to Israel. The text does not tell the reader the names of the kings or their nations.

11:1—12:31 David’s Grievous Sins. In this episode David’s sins are multifaceted. He covets another man’s wife (11:2–3), commits adultery with her (11:4–5), attempts to cover up the affair through deceit (11:6–13), and eventually masterminds the murder of the woman’s husband Uriah (11:14–17). Ultimately, the heart of David’s sin is that he despised the word of the Lord and the Lord himself (12:9–10). David comes under conviction, admits his guilt, and repents (12:13, 16–17).

11:1–27 David and Bathsheba. The Israelite-Ammonite war that began in ch. 10 is the setting for this sad episode. While Joab and the army are besieging the Ammonite capital of Rabbah, David commits adultery with the wife of one of his trusted soldiers. He attempts to cover up the affair, but in the end he plots the death of the woman’s husband.

11:1 spring . . . when kings go off to war. But David remains in his palace and sends Joab to lead the army against the Ammonites. Perhaps David has gotten complacent because “the LORD gave David victory wherever he went” (8:6b). He is shirking his duty. Rabbah. Located in modern Amman next to a spring that feeds the Jabbok River. It sits next to a main thoroughfare known as the King’s Highway. The town is easily defended because of its deep valleys and easy access to water sources.

11:2 palace. A terraced structure, first built in the fourteenth to thirteenth centuries BC, has been found in Jerusalem as part of the city of King David. Over 50 feet (15 meters) in height, it may have served as the foundation for a large podium that contained the acropolis of Jerusalem. David’s palace perhaps sat there overlooking the entire city. After his afternoon siesta, David goes for a walk on the roof of his palace. From there he sees a woman bathing, probably for her menstrual uncleanness (v. 4).

11:3 Eliam. May be one of David’s inner ring of 30 elite loyalist warriors (23:34). Uriah. One of David’s elite warriors (23:39).

11:4 slept with her. According to the law, both of them should be put to death. Eventually the woman discovers she is pregnant (v. 5), a secret that cannot be hidden. purifying herself. Based on the laws of menstruation (Lev 15:19–30).

11:6–8 David attempts to cover up his sin. David summons Uriah back from the Ammonite war hoping that Uriah will sleep with his wife and that people will view the baby as Uriah’s.

11:8 wash your feet. Sometimes understood as a euphemism for sexual intercourse; “feet” can at times refer to genitalia. Perhaps it is mere innuendo or a statement of double meaning.

11:9 Uriah refuses to comply. He is a soldier on duty, and sexual intercourse is a source of impurity during a military campaign (1 Sam 21:5; cf. Exod 19:15).

11:13 David’s next tactic is to order Uriah to remain in Jerusalem for another night and get him so drunk that he will go to Bathsheba. But again Uriah refuses to give in. David contrasts with Uriah: David is shirking his duty and is deceitful and manipulative; Uriah is courageous and upright, and a man of duty. And Uriah is a Hittite!

11:14–17 Ironically, Uriah carries the letter that orders his own execution. The letter is evidence that Uriah’s death is premeditated murder on David’s part. Joab is complicit in the murder by abetting David’s crime without even knowing why David ordered it.

11:21 Joab anticipates that David may use the example of Abimelek to criticize Joab’s decision to put the soldiers so close to a city wall under siege (Judg 9:50–55). Joab trumps this possible accusation by subtly informing the king that the Israelite troops were near the wall so that Uriah would be killed.

11:25 Don’t let this upset you. David callously encourages Joab with the justification that people die in war as a matter of course.

11:26 mourned. The period of mourning in Hebrew culture normally lasts for seven days (1 Sam 31:13; Gen 50:10), although it can last as long as three weeks (Dan 10:2).

11:27 The drama hits a high note. displeased the LORD. Lit. “was evil in the eyes of the LORD” (cf. v. 25 and note). The reader gets a sense that a reckoning will soon come, and it appears in the next chapter.

12:1–31 Nathan Rebukes David. These events do not follow immediately on the sinful actions of David in ch. 11. The period of mourning for Uriah could last up to three weeks (see note on 11:26). David then marries Bathsheba, who bears him a son. These events thus occur perhaps as long as nine months later. At this time, Nathan presents a parable to David (vv. 1–4), who eventually comes under great conviction for his sin (see Ps 51). Even though he repents, there are still temporal consequences to his sin.

12:1–4 Nathan, a court prophet of David (7:2), confronts David with a parable. He contrasts two men in regard to their personal and material possessions. One man is described with a superlative in Hebrew of having a “very large number” of domesticated animals (12:2), and the other man is said to have “one little” animal (12:3). In Hebrew culture, wealth is often measured by owning livestock (Job 1:3; 42:12). A traveler comes to visit the rich man, and the wealthy man refuses to slaughter and prepare one of his own animals for a feast. He simply takes the lamb of the poor man for this purpose. The parable exemplifies injustice, abuse of power, and the belief that might is right.

12:5 burned with anger. In the Hebrew, David’s response is given in the superlative: he is “very angry.” He sees the rich man’s sin with great clarity. must die! David’s call for a death sentence is above and beyond the judicial sentence for theft (see note on v. 6)

12:6 four times over. The correct sentence is that a thief must restore fourfold what he has stolen (Exod 22:1). Some commentators point out that David himself ends up losing four children: the child born to Bathsheba (12:18), Amnon (13:33), Absalom (18:15), and Adonijah (1 Kgs 2:25).

12:7 You are the man! David is the rich man of the parable.

12:9 despise the word of the LORD. The very heart of David’s sin is scorning God’s word; he broke at least four of the Ten Commandments: murder, adultery, lying, and coveting. He is culpable, and he cannot shift the blame for Uriah’s murder on “the sword of the Ammonites.”

12:11 This predicts Absalom’s rebellion when he lies with David’s concubines on the rooftop of the palace for all to see (16:22).

12:13–14 David comes under great conviction, and he confesses his sin (Ps 51). He deserves the death penalty (Deut 22:22), but the Lord is merciful to him. Though David showed no compassion on the rich man in the parable (2 Sam 12:6), the Lord is gracious to David. Yet there will be consequences to his sin. David will not die, but the son born to Bathsheba will.

12:21–23 David’s servants question his activity because the normal cultural practice is to mourn for a person after death. David mourned before the child died (v. 16). David does not mourn after the child died because he has conviction that he will have a personal reunion with his son: “I will go to him.”

12:24 his wife Bathsheba. By calling Bathsheba the wife of David, the text gives legitimacy to their marriage and the birth of Solomon, the fourth son of David and Bathsheba (1 Chr 3:5) and David’s successor.

12:26–28 Capturing Rabbah apparently occurs in three stages: (1) Joab seizes the royal citadel. (2) Joab takes the section of the town that controls its water supply. (3) David receives the honor and credit for Rabbah’s fall as he captures the remainder of the city.

12:30 their king’s. This may refer to Molek, the god of the Ammonites (see NIV text note; see also 1 Kgs 11:5, 33; 2 Kgs 23:13). This may help to explain why the crown weighs so much: a “talent of gold” is about 75 pounds (34 kilograms).

12:31 work at brickmaking. Lit. “pass through Malken.” The Ammonites are well-known for child sacrifice, i.e., passing their children through the fire to Molek/Milkom (Lev 18:21; 2 Kgs 23:10). Some commentators argue that David, in a sense of ironic justice, is doing the same thing to the adult Ammonites. On the other hand, David may simply be putting the Ammonites to forced labor (Deut 20:11; Josh 16:10; Judg 1:28–35). See NIV text note.

13:1—24:25 Later Years of David’s Rule. The last chapters of 2 Samuel are dominated by the consequences of David’s sin in the matter of Bathsheba and Uriah. The Lord had promised the king that “the sword will never depart from your house” (12:10). David ends up losing four of his sons: the child of Bathsheba (12:18), Amnon (13:33), Absalom (18:15), and Adonijah (1 Kings 2:25).

13:1–22 Amnon and Tamar. The Lord’s promise to David spoken by Nathan the prophet that “the sword will never depart from your house” (12:10) comes to pass in this explicit episode. Amnon, David’s oldest son and heir to the throne of Israel, has a compulsive lust for his half sister Tamar. He attempts to seduce her, but being unsuccessful, he rapes her. Amnon then casts Tamar out of his sight to her great shame. This is the setting for Absalom’s murder of Amnon in the second half of the chapter.

13:1-2 Tamar. A full sister of Absalom and a half sister of Amnon. Absalom and Tamar are children of David and Maakah (3:3); Amnon is David’s oldest son, born to him by Ahinoam (3:2). made himself ill. Lovesick (Song 2:5; 5:8). But Amnon is kept from acting upon his love/lust because the law forbids it (Lev 18:9), and Israelite societal mores prohibit it (2 Sam 13:12).

13:3 Jonadab. One of Amnon’s counselors; he is a nephew of David and a cousin of Absalom, Amnon, and Tamar. shrewd. Normally translated as “wise” but clearly negative in this context.

13:7 David does not suspect Amnon’s trickery. There will be no oversight or constraints in Amnon’s house.

13:11 grabbed. Reflects significant force in Hebrew. Amnon then demands that she “come to bed” with him by using two imperative forms. One of the imperatives was used by Potiphar’s wife in her attempted seduction of Joseph (Gen 39:7, 12).

13:12 Incest was outlawed in Israel, but other nations of the ancient Near East commonly practiced it (Lev 18:1–3, 6).

13:13 What about me? . . . what about you? Tamar underscores the severe consequences to both of them if they have sexual relations. he will not keep me from being married to you. Perhaps Tamar’s desperate attempt to save herself; incest is not legal in Israel.

13:16 According to the law, if a man rapes a virgin, he must marry her (Deut 22:28–29). But Amnon throws her into the street (2 Sam 13:18). Tamar pleads with him, saying that sending her out to face shame and humiliation is a “greater wrong” than having raped her.

13:17 this woman. Amnon does not refer to Tamar by name, demonstrating his utter contempt and scorn.

13:18 ornate robe. Occurs elsewhere in the OT only in Gen 37:3, 23, 32, where Joseph’s brothers abuse him and throw him into a pit because of his ornate robe.

13:19 Tamar’s actions are all signs of grief, sorrow, and mourning (Esth 4:3; Jonah 3:6).

13:20–22 Absalom tells his sister not to “take this thing to heart,” but to keep quiet regarding the matter (v. 20). Absalom is quiet as well, not speaking to Amnon “either good or bad” (v. 22). But Absalom has taken it to heart and is biding his time until he finds the appropriate moment for revenge. David is “furious” (v. 21), but he takes no action. Perhaps he is protecting Amnon, who, as eldest son, is heir apparent to the throne.

13:23–39 Absalom Kills Amnon. Two years have passed since Amnon raped his half sister Tamar. But Absalom has a long memory and has been biding his time for retaliation. Absalom concocts a charade in order to exact revenge on Amnon. He orders the death of Amnon and then flees to the land of Geshur to be under the protection of his grandfather.

13:23 Sheepshearing is a time of joy and feasting (1 Sam 25:2–8). Absalom sees an opportunity, and he invites all of David’s sons to come celebrate. This blanket invitation is part of his deception. Baal Hazor. Located at modern Tell ‘Asur, about 15 miles (24 kilometers) north-northeast of Jerusalem, so the event is taking place away from the royal palace.

13:25–26 Absalom invites David and his close associates to the sheepshearing event. That invitation gives an aura of royal importance to the celebration. Perhaps Absalom knows full well that David will decline, but it is part of the ruse. Why should he go with you? David appears to suspect Absalom because the king is aware of what happened between Amnon and Tamar (v. 21).

13:28 Absalom orders his men to kill Amnon when his guard is down due to drinking. They would naturally be afraid to kill the heir apparent of David’s throne, but Absalom encourages them to do his dirty work.

13:30-31 all the king’s sons. David receives a false report regarding the fate of all his sons and responds with great grief and sorrow.

13:32 Jonadab. David’s nephew who earlier hatched the plan for Amnon to seduce Tamar (vv. 3–5). He is working both sides to make himself out to be a trusted advisor to the king. Absalom would certainly want revenge against this cousin if he knew of his treachery.

13:34 Meanwhile, Absalom had fled. This may be part of Jonadab’s address to David in v. 33. the road west of him. Some commentators read this phrase as a place-name: “the Horonaim road.” “Horonaim” is the dual form of Horon, and if so it may refer to the twin cities of Upper Beth Horon and Lower Beth Horon, located in the mountains of Judah (Josh 16:3, 5; 2 Chr 8:5).

13:37 Absalom flees to the protection of his maternal grandfather in Geshur (3:3). his son. Amnon, not Absalom.

13:39 longed. The Hebrew verb has a feminine subject so it is problematic to have David as the subject. Some commentators emend “David” to the king’s “spirit” (feminine in Hebrew; it occurs in a Qumran fragment) as yearning for Absalom.

14:1–33 Absalom Returns to Jerusalem. To convince David to return Absalom to Jerusalem, Joab sends a woman to David with a fictional story to convict the king of unreasonableness against Absalom. In a sense, she is a living parable (cf. 12:1–4). The king comes under conviction, brings Absalom back to the royal city, and eventually restores him.

14:1 longed for. Does not necessarily mean that David is positively inclined toward his son; his heart may be against his son for murdering Amnon. Perhaps the most that can be said is that David is thinking constantly about Absalom.

14:2–3 Joab hatches a plan to push David to reconcile with Absalom and cunningly enlists a “wise” or clever woman.

14:2 Tekoa. The home of the later prophet Amos (Amos 1:1); located about nine miles (14.5 kilometers) south of Jerusalem at Khirbet Tuqu’ in Judah.

14:3 put the words in her mouth. Idiomatic for one telling another precisely what to say (Exod 4:15).

14:6 The woman’s story parallels the story of Cain and Abel in Gen 4:8.

14:7 the whole clan. According to Hebrew law, the family is obligated to avenge the blood of a relative (Num 35:19–21). The clan also appears to have the motivation that they will receive an inheritance when they “get rid of the heir.” The woman is helpless; her only hope is her remaining son, a “burning coal” not yet extinguished.

14:9 the king and his throne. A figure called hendiadys, which expresses a single idea by two words connected by “and” for the purpose of emphasis.

14:11 The woman asks David to take a vow on the name of the Lord that he will protect her son. David immediately swears a formal oath: “as surely as the LORD lives.”

14:13–14 The woman forcefully applies her story to David. The jig is up. By not returning his son to Jerusalem as heir, David is going against the interests of God’s people. The reality is that God will bring back Absalom to the royal city even if David does not want that to happen.

14:18–19 David is suspicious: Is Joab behind this story? He wants complete truthfulness from the woman. She confesses, and David is on target with his suspicions.

14:21 David relents and orders Joab to bring Absalom back to Jerusalem. young man Absalom. This title, which appears four other times (18:5, 12, 29, 32), stresses Absalom’s youth and vigor.

14:24 David does not fully forgive nor completely relent. He refuses to see Absalom. The repetition of all the elements of the command in the second half of the verse accentuates the reality that David would not see him and did not see him.

14:25 From the top of his head to the sole of his foot. This is a merism, a literary figure in which two polar opposites are all-inclusive, the total person. blemish. Used in Lev 21:17–21 of persons who are unacceptable to be priests.

14:26 hair. This anticipates Absalom’s demise: caught in a tree by his hair (18:9). royal standard. Different shekel systems operated in Hebrew culture simultaneously; there is a merchant standard (Gen 23:16) and also a “sanctuary shekel” (Exod 30:13, 24; 38:24–26; Lev 5:15; 27:3, 25).

14:27 Three sons. Perhaps they died young because Absalom later laments, “I have no son” (18:18). Tamar. Obviously named after his sister. beautiful. Like her aunt (13:1).

14:28 two years. The same amount of time it took Absalom to take revenge on Amnon (13:23).

14:29–33 Absalom feels that he is in no man’s land, so he seeks an advocate with the king through Joab. Joab is unresponsive, at least until Absalom gets his attention by burning one of Joab’s fields. Absalom desires resolution whether it be restoration or execution.

14:33 kissed Absalom. A sign of acceptance and return.

15:1–12 Absalom’s Conspiracy. Absalom plots to wrestle the kingdom of Israel from his father. He presents himself in a kingly manner and steals the hearts of the people away from David. Absalom’s rebellion hits its stride when he proclaims himself king over Israel at Hebron. The conspiracy is strong because many of the people side with Absalom.

15:1 chariot and horses . . . fifty men to run ahead. Absalom acts like one who will soon become king (1 Sam 8:11). Later, after Absalom dies, Adonijah puts on the same show as he attempts to take David’s throne (1 Kgs 1:5).

15:2–3 Absalom plants himself on a main road entering the city of Jerusalem. There is lots of traffic at this gateway, and many travelers come to seek justice from the king. Absalom intercepts them and attempts to win them over by telling them what they want to hear: that they are right but need someone to listen to their cause.

15:7 Hebron. Where David first ruled (2:4) and Absalom was born (3:2–3). See note on 2:1

15:10 secret messengers. Spies (1 Sam 26:4); Absalom’s plot is clandestine. tribes of Israel. All the tribes including Judah. Hebron is in Judah, and it is where the rebellion begins; it is where David first ruled, so Absalom strikes at the very heart of David’s strength and support.

15:12 The text can be read to say that either Absalom or Ahithophel is offering sacrifices. Absalom is more likely because the scene appears to be sacrifices at a coronation ritual (1 Sam 11:14–15). Giloh. A town in Judah that may be close to Hebron (Josh 15:51).

15:13–37 David Flees. Absalom’s conspiracy continues to grow strong in numbers. David realizes that he and those loyal to him will be overrun if they remain in Jerusalem, so they flee to the wilderness. Even while in the process of escape, David sets up a spy network in Jerusalem so that he will be aware of all the moves of Absalom and his followers. Ps 3 describes David’s peril at this time.

15:15–18 When the company reaches the outskirts of Jerusalem, it passes in review before the king. Three groups are in the band: (1) servants. David’s court personnel (“the king’s officials”). (2) Kerethites and Pelethites. David’s bodyguard (8:18; 20:7). (3) six hundred Gittites. Philistine soldiers loyal to David.

15:16 ten concubines. Absalom later has sexual relations with them on the roof of the palace (16:21–22).

15:19 Ittai. Leader of the 600 Gittites.

15:20 yesterday. Indicates a recent action. I do not know where I am going. Lit. “I am going where I am going”; an example of the figure of idem per idem, a formula that gives total freedom to the subject in how to act. In other words, David has no idea of his destination.

15:21 As surely as the LORD lives. Ironically, Ittai, a Philistine, makes an oath of loyalty to David based upon the covenantal name of the God of Israel. Many Israelites have deserted David, but these Philistines are loyal.

15:23 Kidron Valley. Lies just east of Jerusalem between the city and the Mount of Olives (v. 30). David and his entourage are heading east toward the Judean wilderness.

15:27–28 David is explaining to Zadok that, as a seer, Zadok will be allowed back into the city of Jerusalem. with my blessing. There he will spy for David and update him on the rebellion.

15:29 back to Jerusalem. David obviously recognizes that the ark belongs in Jerusalem as a sign of God’s presence with his people. It is not a mascot or a magical instrument that guarantees blessing.

15:31 Ahithophel. He was David’s wise and trusted counselor (16:23; 1 Chr 27:33).

15:32 Arkite. The Arkites were a clan that inhabited territory in the land of Benjamin (Josh 16:2; 18:13). robe torn and dust on his head. Signs of grief and mourning; this expresses sympathy and concord with David.

15:34–45 David encourages Hushai to return to Jerusalem, pretend to be loyal to Absalom, and thwart the counsel of the traitor Ahithophel. Hushai will not be alone; Zadok, Abiathar, and their sons also constitute David’s spy network.

15:37 confidant. A king’s close advisor; the Israelites adopted this Egyptian court title.

16:1–4 David and Ziba. Ziba, a servant of Mephibosheth, supplies food and transportation for David and his fellow travelers. He attempts to ingratiate himself with David at the expense of Mephibosheth. (This story concludes in 19:24–30.)

16:1 After David and his entourage pass over the summit of the Mount of Olives (cf. 15:32), Ziba arrives with provisions for them. He was the steward of all Saul’s possessions, which David ordered him to turn over to Mephibosheth (9:9–10).

16:2–3 Ziba takes credit for providing for David’s troops. He betrays Mephibosheth by portraying him as attempting to depose David to restore Saul’s kingship to himself.

16:4 David acts rashly by giving to Ziba all that belongs to Mephibosheth (but see 19:29). Kings certainly have the power to take land from one person and give it to another (9:7), but David should have first given a hearing to Mephibosheth.

16:5–14 Shimei Curses David. David and his companions cross the Mount of Olives east of Jerusalem and head northeast toward the Jordan River. They are now in Benjamite territory, Saul’s tribal home. One of Saul’s relatives, Shimei, approaches the entourage and begins to curse David because of what he had done to the house of Saul.

16:5 Bahurim. A Benjamite town a few miles/kilometers northeast of Jerusalem on the road to the Jordan River (3:16). Shimei continuously hurls insults at David.

16:6 special guard. The mighty men (23:8) and elite troops who protect the king.

16:7 scoundrel. See notes on 23:6–7; 1 Sam 1:16; 2:12.

16:8 all the blood you shed. Shimei holds David responsible for the demise of Saul’s household. The LORD has given. Shimei pronounces that David’s current circumstances are the Lord’s means of revenge; all the blood is now coming back on David’s own head as a means of divine ironic justice.

16:9 dead dog. A stinging insult (see notes on 9:8; 1 Sam 24:14).

16:10 sons of Zeruiah. They include Joab and Abishai; David again restrains them from violence (1 Sam 26:8–9; cf. 2 Sam 3:39).

16:11 Leave him alone. David allows that Shimei’s accusations might be divinely sanctioned.

16:12 misery. This possibly reflects David’s conviction for his own sin. He hopes that the Lord will relieve and restore him, and the Lord does (see Ps 3).

16:15–23 The Advice of Ahithophel and Hushai. The story returns to Absalom’s entering Jerusalem (15:37). Hushai meets Absalom in the city and pretends to be a loyal follower (16:15–19). Ahithophel, a true loyal follower of Absalom, advises the new king on how to solidify his hold on the throne (vv. 20–23).

16:16 David’s confidant. Reminds readers of Hushai’s true fidelity. Long live the king! Hushai does not use Absalom’s name; ironically, he could be referring to David rather than Absalom.

16:17–19 Absalom is rightfully suspicious of Hushai because Hushai loves his friend David. Hushai skillfully gains Absalom’s confidence and convinces him of his sincerity (17:5).

16:20 Absalom seeks advice regarding his next steps to secure power over Jerusalem and the entire kingdom. your. Plural, probably indicating that Ahithophel is the head of a council of advisors.

16:21-22 father’s concubines. These are the ten concubines David left to watch over the palace (15:16). This act is clear contempt for David and a pointed claim to the throne. It fulfills Nathan’s prophecy to David that one from his own house would have sexual relations with his wives “in broad daylight” (12:11). on the roof. Ironically, this may be where David first saw Bathsheba (11:2).

16:23 Ahithophel is a formidable ally to Absalom and opponent against David’s monarchy. Hushai has his work cut out for him.

17:1–23 Hushai’s Advice Is Accepted. Will Absalom follow the advice of Ahithophel or Hushai regarding how to deal with David? Ahithophel advises Absalom to lead 12,000 soldiers to kill David and spare the people with him. Hushai, David’s spy and confidant, thwarts Ahithophel’s reasonable advice with a different plan, resulting in Ahithophel’s suicide.

17:1–3 Ahithophel advises Absalom to strike swiftly while the iron is hot.

17:5 Although Absalom and his leaders are sold on Ahithophel’s plan, the new king seeks Hushai’s counsel. Summon also Hushai. Indicates that Hushai was not part of Ahithophel’s council.

17:7 this time. Hushai shrewdly acknowledges that Ahithophel generally gives wise and good counsel. Ahithophel has a fine reputation. Hushai, however, is merely attacking this one particular case that is before Absalom and his court.

17:8–10 Hushai counsels caution. He puts a seed of doubt in the mind of the council that perhaps David will initiate a surprise attack and send Ahithophel’s forces into a panic.

17:8 wild bear robbed of her cubs. A fierce animal in a desperate situation (Prov 17:12; Hos 13:8).

17:11–13 Hushai advances his own plan, which eventually results in Absalom’s defeat and death (ch. 18). He advises Absalom to gather all the troops of Israel and lead them to attack David; whereas Ahithophel called only for the death of David, Hushai argues for the total annihilation of David’s army.

17:12 as dew settles on the ground. Perhaps signifies the idea of total coverage, that is, total destruction.

17:13 drag it down. Armies at this time employed grappling hooks to pull down city walls. Hushai, in contrast to Ahithophel, is making a case for all-out war against David.

17:14 The Lord’s providence is ultimately why Absalom takes Hushai’s advice.

17:17 Jonathan and Ahimaaz. Sons of the priests Abiathar and Zadok, respectively. As known supporters of David, they are sequestered. En Rogel. Located at modern Bi’r Ayyub, just southeast of Jerusalem (Josh 15:7; 1 Kgs 1:9). A female servant. The intermediary between Zadok, Abiathar, and Hushai in Jerusalem and the two sons in En Rogel.

17:18 David and his troops had recently come through Bahurim (16:5), so the two spies are on his trail.

17:23 his hometown. Giloh (15:12). put his house in order. Cf. 2 Kgs 20:1; Isa 38:1. hanged himself. It is not clear from the text whether Ahithophel does this because he realizes the rebellion is doomed or because he is ashamed that Absalom is not following his advice.

17:24—18:18 Absalom’s Death. David’s troops quash the rebellion by routing Absalom’s army and killing Absalom.

17:24 Mahanaim. Located at modern Tell ad-Dahab ash-Sharqiya on the Jabbok River; Ish-Bosheth’s capital city (2:8–9); approximately 30 miles (48 kilometers) from where David and his company crossed the Jordan River. Because Absalom had to muster the troops of all Israel, David could put some distance between the two armies.

17:25 Amasa. Cousin of both Absalom and Joab. Jether, an Ishmaelite. The Hebrew reads “Jether the Israelite,” which may be a copyist’s error because 1 Chr 2:17 calls him “Jether the Ishmaelite.” “Ishmaelite” is probably correct based on the context. Elsewhere he is called simply “Jether” (1 Kgs 2:5, 32). Absalom’s force crosses the Jordan River and camps in Gilead, north of David.

17:27–29 Three wealthy foreign supporters subsidize David: Shobi. Brother of Hanun, king of Ammon; perhaps reigning in place of his brother (10:2). Makir. Gave shelter to Mephibosheth (9:4). Barzillai. A very wealthy man (19:32) who later accompanies David part of the way back to Jerusalem.

18:2 David divides his forces into three companies under the commands of Joab, Abishai, and Ittai the Gittite (15:19–22). I myself will surely march out with you. David’s emphatic pronouncement includes an emphatic pronoun and an emphatic infinitive of the same verb.

18:5 Be gentle with . . . Absalom. David tenderly loves his son even though Absalom is resolutely antagonistic to his father (v. 33).

18:6 forest of Ephraim. East of the Jordan River in Gilead (17:24; 19:15), which was apparently famous as a forested region in antiquity (Jer 22:6).

18:8 swallowed up. It is not certain what killed the men; the dangers of a dense forest would include animals and poisonous plants. Perhaps some people died by being lost in the woods, and perhaps David’s men set traps that would have killed some of them.

18:9 Absalom attempts to flee from David’s men on his mule, the common transport of the king’s sons (13:29). Absalom’s hair got caught. Ironically, what he gloried in destroys him (14:26).

18:12-13 Even if . . . I would not lay a hand on the king’s son. The man who saw Absalom hanging in the tree says he would not have killed the king’s son for a hundred times as much silver as Joab offered (v. 11). He has two reasons: (1) the king commanded them to protect Absalom, and (2) if he had killed Absalom and been caught, Joab would not have stood by him.

18:15 armor-bearers. These ten soldiers carry Joab’s equipment and fight alongside him in battle. Here they finish what Joab began.

18:17–18 Absalom set up a glorious monument to himself near the royal city of Jerusalem, but after he dies his monument is a “large heap of rocks” piled over him somewhere in the forest of Ephraim.

18:19—19:8 David Mourns. David remains in Mahanaim, awaiting news of the battle. He is so devastated that Absalom is dead that he gives no thought to his victorious, loyal troops, and Joab confronts him about his thoughtless behavior.

18:19 Ahimaaz. Part of David’s spy network in and outside of Jerusalem (15:36; 17:17).

18:20 you must not do so today, because the king’s son is dead. Joab is apparently protecting Ahimaaz from David’s inevitable anger when he hears that Absalom is dead.

18:21 a Cushite. A foreigner from Cush, located south of Egypt.

18:23 The two runners likely take different routes. Ahimaaz runs “by way of the plain” through the Jordan Valley (1 Kgs 7:46); perhaps the Cushite takes a shorter route through the mountains.

18:24 between the inner and outer gates. Ancient Israelite cities, such as Dan and Lachish, commonly had double gateways with room between them for guards. David anxiously awaits news from the battlefield.

18:25 If he is alone. In that case, the runner is a messenger, not among soldiers fleeing wildly from the battle. good. The runner is merely bringing some type of news, but it is not clear at this point whether it is good or bad. David perhaps assumes it is good news because there are no refugees from the battle.

18:29 Is the young man Absalom safe? Or “Is there peace for the young man Absalom?” Ironically, Absalom’s name means “father of peace,” but there is nothing about him that suggests he lives up to his name. Ahimaaz’s response is vague; perhaps he is trying to break the news of Absalom’s death gently, or perhaps he doesn’t want to tell it at all.

18:33 David uses the name “Absalom” three times, and he calls him “my son” five times. He is overcome with grief (cf. 19:4).

19:2–3 David’s grief overshadows his soldiers’ great victory. stole into the city. Victorious armies normally march into home cities with much fanfare.

19:5–6 Joab accuses David of bringing shame on his soldiers. They risked their lives to deliver David and his family, and now the king humiliates them. David would sooner have Absalom alive and his whole army dead!

19:7–8 Joab tells David what he must do so that his men do not abandon him. David must reassure them. David responds by returning to the gate and acting like a king. seat in the gateway. At Tel Dan, archaeologists found in the gate ornamental bases and an ashlar-built platform for a royal seat.

19:9–43 David Returns to Jerusalem. Although David can triumphantly return to his capital city, there is still dissension in the kingdom between the northern tribes of Israel and the tribe of Judah. David makes a great effort to reconcile them.

19:11–12 David uses the support he has from the northern tribes to motivate Judah to back him as well.

19:13 Amasa. The defeated general of Absalom’s army (17:25). It seems odd, therefore, that David would give him a solemn oath to lead the king’s army. David rejects Joab as military leader because he directly disobeyed the king regarding Absalom (18:5). Perhaps the king is attempting to reconcile the two armies by appointing Amasa (David’s nephew) to this position.

19:15 Gilgal. Probably located at modern Khirbet el-Mafjar, 1.5 miles (2.4 kilometers) northeast of Jericho in the Jordan Valley. It is the first place the Israelites encamped under Joshua in Canaan during the period of the conquest (Josh 4:19).

19:16 Shimei. Saul’s relative who cursed David when David fled from Jerusalem (16:5–14). He now comes to the king to grovel, and he seeks mercy now that David is back in power.

19:17 Ziba is another groveler. He apparently lied to David and betrayed Mephibosheth (9:1–13; 16:1–4). He is part of the group who rushed to pay homage to the king.

19:20 tribes of Joseph. Often refers to the two tribes of Ephraim and Manasseh, but here probably denotes all the northern tribes.

19:21 Abishai. Joab’s notoriously violent brother (16:9; 1 Sam 26:7–9).

19:23 Vengeance on Shimei is not immediate, but it does come. In David’s last recorded act, he requests that his son Solomon bring justice to Shimei, and Solomon acts on the request after his father dies (1 Kgs 2:8–9, 36–46).

19:27 slandered. The Hebrew comes from the root rgl. It is a play on words because the noun feet, as in Mephibosheth is “lame in both feet” (4:4; cf. “feet” in 19:24), is also from the Hebrew root rgl. like an angel of God. The king is wise “in discerning good and evil” (14:17).

19:28 Mephibosheth leaves himself completely at the king’s mercy. He realizes that David could have completely destroyed Saul’s house, as most new kings would have done. David did not do that, so Mephibosheth acknowledges that he has no right to ask the king for anything more.

19:29 divide the land. It is not clear whether David does not know whom to believe or is simply attempting to reconcile Mephibosheth and Ziba.

19:32–33 Barzillai supplied David with material goods when David was on the run (17:27–29), and David wants to repay him for his kindness and loyalty.

19:37–38 Barzillai refuses David’s offer because age has taken its toll (v. 35) and he wants to die in his own city.

19:37 Kimham. Some would argue that he is Barzillai’s son, but the text is mute in this regard; he may be a highly valued servant. David never forgets Barzillai’s loyalty to him (1 Kgs 2:7).

19:41–43 Acrimony between Israel and Judah arises over loyally supporting David as king. This conflict anticipates the later division of the kingdom after David and Solomon die. The first three pronouns in v. 42, “we” “us” and “you,” and all the pronouns in v. 43 are actually singular. These singular pronouns underscore the oneness of Israel and the oneness of Judah as they stand against one another. Great dissension is apparent, but Judah wins the argument because their arguments are weightier and more forceful.

19:43 ten shares. This refers to all the tribes of Israel, excluding Judah and Simeon.

20:1–22 Sheba Rebels Against David. Sheba’s rebellion against David comes directly on the heels of Absalom’s revolt. It attempts to build on the rift that already exists between the northern tribes and Judah (19:41–43). David overestimates the strength of Sheba’s popularity (20:6), and Joab and the standing army take care of the revolt fairly easily.

20:1 troublemaker. See notes on 23:6–7; 1 Sam 1:16; 2:12. When they later rebel against Rehoboam, the northern tribes repeat almost word for word Sheba’s call for Israel to depart (1 Kgs 12:16).

20:3 ten concubines. David left them in Jerusalem (15:16), and Absalom defiled them (16:22). David places them under restraint, provides for them, and they become permanent widows.

20:4–6 Amasa fails to muster an army in time to pursue Sheba, so David orders Abishai to speedily engage Sheba.

20:8–10 Amasa finds the Judahite force in Gibeon. They have traveled about six miles (9.6 kilometers) north of Jerusalem in their quest to find Sheba. As Joab steps forward to greet his first cousin, his dagger falls to the ground. This may be deliberate on Joab’s part to put Amasa at ease. But as he grasps and kisses Amasa, Joab apparently reaches to the ground, picks up the dagger, and strikes Amasa with it. This stealth murder fits Joab’s character and former activity (3:27; 18:14).

20:14 Abel Beth Maakah. Located at modern Tell Abil al-Qamh, about four miles (6.4 kilometers) west of the major city of Dan (1 Kgs 15:20). Sheba traveled to the very northern parts of Israel, probably trying to drum up support for his rebellion.

20:15 The troops with Joab build a siege ramp against the city wall and attempt to knock down the city’s outer wall with a battering ram or similar device. This is typical military methodology of the day. The siege ramp that Sennacherib built to attack the Judean city of Lachish at the end of the eighth century BC is still visible at the site today.

20:16 Joab earlier employed another “wise woman” when attempting to convince David to return Absalom from exile (14:2–3).

20:18-19 Get your answer at Abel. An old proverb indicating that Abel is a city of wisdom where people historically came to resolve their disputes. peaceful and faithful. The city is highly respected in Israel. mother. The important city has daughter villages around it (Judg 1:27).

20:21–22 The woman of wisdom strikes a bargain with Joab to save her city. For the head of Sheba, Joab will disperse his troops from attacking the city. Verses 1 and 22 serve as an inclusio (i.e., brackets) for this story: In v. 1, Sheba blows the trumpet and calls for the Israelites to leave, saying, “Every man to his tent, Israel!” In v. 22, Joab blows the trumpet and calls his men to leave the city, “each returning to his home.”

20:23–26 David’s Officials. This is the second list in 2 Samuel of David’s court officials (8:15–18). Four of the officials are the same in each list, and this list has three replacements and one added position (“in charge of forced labor”).

20:24 Adoniram. Likely mentioned in 1 Kgs 4:6; 5:14; later stoned to death when the kingdom divides (1 Kgs 12:18).

21:1–14 The Gibeonites Avenged. When Israel was in the process of conquering the land of Canaan under Joshua, the Gibeonites deceived the Israelites into making a covenant with them (Josh 9:1–15). Although not recorded elsewhere in Scripture, Saul sinfully broke this covenant that had been in place for a few centuries by killing many of the Gibeonites because of his “zeal for Israel and Judah” (2 Sam 21:2). This is why Israel is in a three-year famine (v. 1).

21:1 famine. Can be a sign of God’s disfavor on a land (Deut 11:16–17).

21:3–4 David asks the surviving Gibeonites what he can do to make restitution for Saul’s sins against them. They answer that money cannot bring resolution nor could the death of one Israelite. In addition, the Gibeonites have no right to kill an Israelite as blood vengeance. So David asks the Gibeonites to define the solution.

21:6 The Gibeonites ask that seven of Saul’s “male descendants” be given to them for execution. seven. Probably symbolizes fullness, representing a complete satisfaction for the deeds of Saul. Gibeah. Some commentators adopt a reading from an old Greek text and translate this “Gibeon,” but that emendation takes the sting of ironic justice out of the passage.

21:7 oath. See 1 Sam 18:1–4; 20:14–17.

21:8 Mephibosheth. Different than the Mephibosheth in v. 7. Verse 8 refers to Saul’s son by the royal concubine Rizpah, whereas v. 7 refers to Saul’s grandson by Jonathan. Merab. See NIV text note. Barzillai. Not to be confused with the man of the same name in 19:31–39.

21:10 Rizpah lost two sons to the Gibeonites (vv. 8–9). sackcloth. A material of grief and mourning that Rizpah uses as a covering or protection from the natural elements. She keeps vigil here to guard her sons’ bodies from scavengers. It is uncertain how long she remains here—at least until the famine is over.

21:11–14 When David hears of Rizpah’s vigilance, he is reminded to do something with the bones of Saul and Jonathan that are buried in Jabesh Gilead (1 Sam 31:11–13). It ought to be assumed that David has the bones of Saul, Jonathan, and the seven hung men all interred in Benjamin. God responds to the episode by answering the prayers of the people and stopping the famine in Israel.

21:15–22 Wars Against the Philistines. These four episodes in which David’s men battle Philistine giants (vv. 15–17, 18, 19, 20–22) appear to come from another document such as a chronicle of the wars of David.

21:15–17 War breaks out between Israel and Philistia. David and his troops go “down” to meet the enemy in battle; the Israelites are located primarily in the highlands, so they travel down to the plain to encounter the Philistines. But David is so exhausted (cf. 1 Sam 14:28, 31) that he cannot fight the Philistine warrior Ishbi-Benob one-on-one.

21:16 the descendants of Rapha. Likely refers to the Rephaim, a group of giants (Deut 2:10–11, 20–21). Ishbi-Benob intends to assassinate David. Abishai, Joab’s brother, steps in for the king and kills the giant.

21:17 the lamp of Israel will not be extinguished. This metaphor (“lamp”) refers to the Davidic dynasty in 1 Kgs 11:36; 15:4; 2 Kgs 8:19. The soldiers are afraid that if David is killed his whole dynasty will go down with him.

21:18 Gob. Location uncertain. Hushathite. The Israelite warrior is from Hushah, located at modern Husan in the tribal lands of Judah about five miles (8 kilometers) directly west of Bethlehem.

21:19 The Hebrew text of this verse has two scribal difficulties: (1) It literally says that Elhanan killed “Goliath the Gittite” (see NIV text note). That is a problem because David did that (1 Sam 17). In 1 Chr 20:5 it adds that Elhanan struck down “Lahmi the brother of Goliath the Gittite.” Why that detail is missing from the present account is unknown. (2) It says Elhanan’s father is “Jaare-Oregim.” The second part of that compound name is the same word for “weaver” at the end of the verse. This is probably an example of scribal dittography (a mistaken repetition of a letter, word, or phrase by a copyist).

21:21 taunted. A leading word in the Goliath account in 1 Sam 17 (vv. 10, 25, 26, 36, 45) that is translated there in various ways. Shimeah. David’s third eldest brother (“Shammah” in 1 Sam 17:13).

22:1–51 David’s Song of Praise. This is a royal psalm of the king, nearly identical to Ps 18. The differences between the two can be explained by the shift from an individual psalm of the king (1 Sam 22) to the public nature of its use in the temple by the people of God (Ps 18). David’s song of praise is also reminiscent of several key themes in the song of Hannah (1 Sam 2:1–10); the two songs bracket 1-2 Samuel.

22:1 This superscription is almost identical to the heading of Ps 18, which adds some musical instructions for the song to be sung publicly in the temple (“For the director of music”).

22:2–4 This hymn of praise includes a series of metaphors that describe the Lord as a source of strength, safety, and security for the believer.

22:2 rock. This metaphor also appears in vv. 32, 47, and it is a core idea of Hannah’s song (1 Sam 2:2).

22:5–7 David looks back on his life and sees dire times of desperation before his enemies.

22:5 destruction. Hebrew “Belial,” a term commonly used in 1-2 Samuel for worthless, good-for-nothing scoundrels (see notes on 23:6–7; 1 Sam 1:16; 2:12).

22:7 temple. Can refer to the tabernacle (1 Sam 1:9); may refer to the heavenly temple in which God dwells.

22:8–16 The Lord appears in great strength and with anger against the king’s enemies. With his coming, the natural phenomena react.

22:8 earth . . . quaked. Cf. Exod 19:18; 1 Kgs 19:11. heavens shook. Cf. Joel 2:10.

22:9 Smoke . . . consuming fire . . . burning coals. The progression vividly intensifies along with God’s anger.

22:14 thundered from heaven. Cf. 1 Sam 2:10.

22:15 great bolts of lightning. Sent against David’s enemies.

22:17–20 The Lord rescues David.

22:17 drew . . . out. Used in Exod 2:10 for Moses being drawn out of the perilous Nile River.

22:20 spacious place. The Lord not only delivers David but brings him into a “spacious place” over against the tight place he had been in.

22:21–28 David pleads his innocence before God.

22:24 I have been blameless. Not sinless but a person of integrity (Job 1:1).

22:28 humble . . . haughty. Reminiscent of Hannah’s song (1 Sam 2:7–8).

22:29–35 David relates God’s goodness to him. God empowers him to overcome his enemies and is the source of David’s strength.

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

22:34 feet of a deer. Sure-footed and secure.

22:36–46 David describes his triumph over his enemies.

22:43 beat them as fine as the dust. Pulverize them; David’s victory is total.

22:47–50 David again praises God for his victory.

22:51 The psalm concludes triumphantly (cf. the ending of Hannah’s prayer in 1 Sam 2:10).

23:1–7 David’s Last Words. David’s final words proclaim that the Lord speaks through him. And at this time God tells David of the contrast between the just ruler and those who are evil, worthless people (see notes on 23:6–7; 1 Sam 1:16; 2:12). This is a common theme in wisdom literature (see, e.g., Ps 1).

23:1 Like many of the psalms, this opening verse is probably a superscription or introduction to the song. hero of Israel’s songs. Some commentators believe “songs” means “strength” and thus refers to “the God of Jacob” from the previous line.

23:4 light of morning at sunrise. The one who rules justly is like the early morning sun, which brings new life and vitality.

23:5 covenant. See 7:4–17.

23:6–7 But. In contrast to the righteous king who rules in the fear of God. evil men. Hebrew “Belial,” which repeatedly occurs in 1-2 Samuel (16:7; 20:1; 22:5 [see note]; 23:6; 1 Sam 1:16; 2:12; 10:27; 25:17, 25; 30:22; see notes on 1 Sam 1:16; 2:12). thorns. Worthless yet dangerous; a person touches them with a weapon, not their hand.

23:8–39 David’s Mighty Warriors. This glimpse into the military tenor of the time overviews David’s elite military personnel in three parts: the Three (vv. 8–17), the Two (vv. 18–23), and the Thirty (vv. 24–39). Throughout the section there is textual confusion between the numbers “three” and “thirty,” so at times it is difficult to be certain in which group a particular person belongs. In addition, the list reflects the changing nature of the groups over time, so some of the Thirty died in battle—such as Asahel (v. 24; 2:18–23) and Uriah (v. 39; 11:17)—and were replaced.

23:8 These are the names of. Introduces a catalog of the inner rings of David’s military establishment. mighty warriors. Cf. 10:7; 16:6; 17:8; 20:7. The catalog begins by describing the Three, the very top of the military chain. The chief commander of the Three is Josheb-Basshebeth, who killed 800 men in one battle.

23:9-10 Eleazar. The next in rank of the Three. He is famous for standing his ground against the Philistines when the rest of the Israelite army had retreated from the field of battle. froze to the sword. Perhaps some sort of paralysis that set in so that he couldn’t release his weapon. The battle took place at Pas Dammim (1 Chr 11:13).

23:11-12 Shammah. The third member of the Three. Like Eleazar, he stood his ground against the Philistines when the Israelite army had fled. Apparently the Philistines had raided Israelite land to steal lentils. Shammah took his stand in the middle of the lentil fields and single-handedly defeated the Philistines through the power of the Lord.

23:13–17 No names are supplied for the three warriors of this incident, so it is likely that they are the Three from vv. 8–12, especially since the passage ends with “Such were the exploits of the three mighty warriors” (v. 17). The episode’s setting is that David and his men are camped in the stronghold of the cave of Adullam (1 Sam 22:1–5) while the Philistines are in control of David’s hometown of Bethlehem. David is homesick and he craves the water of his town that is by the gate of the city. The gate is normally a heavily guarded area. The Three, risking their lives, succeed in bringing water from the well to David. The king refuses to drink it; instead, he pours it out as a drink offering to the Lord. The purpose of this act is to commemorate a special, singular, unique event before God (Gen 35:14; Lev 23:13).

23:18–23 This section describes the Two: Abishai and Benaiah are members of the Thirty but held in higher honor than the Thirty. Abishai was head over the Three, but was not a member of them. The Two do not attain to the stature and prominence of the Three (vv. 19, 23).

23:18 Abishai. Joab’s brother; he plays a major role in 1-2 Samuel (e.g., 2:24; 16:9–14; 1 Sam 26:6–9).

23:20 mightiest warriors. Uncertain meaning; appears to be related to “lion”; perhaps refers to two “lion-like men” from Moab.

23:21 huge. Some translations say that the Egyptian was handsome. Benaiah ironically kills the Egyptian with the man’s own spear.

23:24–39 This lists the names of the Thirty. It ends with a thunderclap because the last mighty man is Uriah the Hittite, which reminds the reader of David’s great sin in ch. 11. It also sets up the beginning of the next chapter, where David commits another grave sin.

24:1–17 David Enrolls the Fighting Men. The Lord is furious with Israel, although the text does not say why. Israel needs to be punished for its sin, so the Lord incites David to sin by taking a census of all the fighting men of Israel.

24:1 Again. God’s most recent displeasure with Israel occurs at the beginning of ch. 21 when God brought a famine on Israel because Saul killed the Gibeonites (21:1). God incited David to take a military census of all Israel (cf. Num 1:1–47). The parallel passage in 1 Chr 21:1 says, “Satan . . . incited David to take a census.” The Lord uses Satan as a secondary agent to bring about his purposes (cf. 1 Kgs 22:20–23; Job 1).

24:2 Joab and the army commanders. Or “Joab the commander of the army”; David is giving his instructions to Joab because he is the commanding general of all Israelite forces. See NIV text note. Dan to Beersheba. A merism (a literary figure in which two polar opposites are all-inclusive) that indicates the census includes all Israel from one end to the other.

24:3 Joab disapproves of the census.

24:5–8 The census takers begin in Jerusalem and then cross the Jordan River into Transjordan.

24:5 Aroer. On the northern bank of the Arnon River, which denotes the southern border of Israel in the territory of Transjordan. The census takers move north through the tribal lands of Gad to Jazer. Jazer. Located at modern Khirbet as-Sar about 30 miles (48 kilometers) north of the Arnon River. They continue north into Gilead and then northwest to the city of Dan. Jaan. Probably the city of Ijon, which lies to the north of Dan (1 Kgs 15:20). The agents then travel to the Phoenician cities of Sidon and Tyre; it is likely that Israelites are living in these towns and need to be counted. By going throughout Israel and Judah to the city of Beersheba, the counters keep David’s command to include all areas from Dan to Beersheba (2 Sam 24:2). nine months and twenty days. The census is a vast undertaking.

24:9 Some think that the figures 800,000 and 500,000 are excessively high, so they read them as 800 and 500 military units, interpreting “thousand” as a military unit of a smaller size than a thousand men.

24:10 David’s conscience strikes him with deep regret over ordering the census. The Hebrew adverb “very” is used twice in the verse: “I have sinned very” and “I have done a very foolish thing.” What is his sin in taking a census? Perhaps pride in being able to count the large number of men in his army or unfaithfulness by trusting in the size of his army rather than God’s power.

24:11 Gad. First appears in 1 Sam 22:5. seer. An official court prophet.

24:13–14 David rejects God’s second option but leaves it up to the Lord which of the other two will come to pass.

24:17 David intercedes on behalf of the people to take full responsibility and punishment for the sin. Two emphatic personal pronouns appear in the verse: “I have sinned” and “I have done wrong.” David, as king, represents the people and pleads on their behalf.

24:18–25 David Builds an Altar. The book ends on a high note. Gad tells David to build an altar to the Lord, and David does so after purchasing land from Araunah the Jebusite. According to the parallel passage (1 Chr 21:1—22:1), this land is where Solomon will construct the temple (1 Chr 22:1). Although David was not permitted to build the temple (2 Sam 7:1–16), he secures the land upon which it will be built.

24:18 Go up. The threshing floor of Araunah is north of the city of David and at a much higher elevation. Jebusite. People who inhabited Jerusalem before David captured the city (5:6–9). Apparently some of the Jebusites, like Araunah, continued to live in Jerusalem.

24:22–23 Araunah offers the threshing floor and the animals for sacrifice as a gift to David. threshing sledges and ox yokes. Made of wood and used as fuel for the sacrifices. Thus, Araunah invites David to take all from him that is necessary for the sacrifices.

24:24 fifty shekels of silver. See NIV text note.