Highlights from the Book of 2 Samuelda-ip.getmyip.com/PDF/Documents/NWT Related/Bible Highlights 10...

Highlights from the Book of 2 SamuelSource Material................................................................................32 Samuel - Outline Of Contents.....................................................4Chapters 1 - 3...................................................................................7Chapters 4 - 8.................................................................................17Chapters 9 -12................................................................................42Chapters 13 -15..............................................................................54

2 Samuel

Chapters 16 -18..............................................................................64Chapters 19 -21..............................................................................74Chapters 22 - 24.............................................................................89

2 Samuel

Source Material

This material has been sourced from the 2014 Watchtower Library compact disk.Scriptures Included. Only verses that are explained in some way are included in the Scripture Index. Hence, if the material explains the meaning of the text, gives its background, tells why the text was written, or clarifies an original-language word and its implications, the text would be indexed, since the verse or part of it is explained. Scriptures that are used as proof texts but that are not explained are omitted. For example, Ezekiel 18:4 may be used merely to show that the soul dies. In this instance the scripture would not be indexed, since no explanation of the text is given.

Additional personal research is encouraged.

2 Samuel

2 Samuel - Outline of Contents

1 David hears of Saul’s death (1-16)David’s dirge over Saul and Jonathan (17-27)

2 David, king over Judah (1-7)Ish-bosheth, king over Israel (8-11)War between David’s house and Saul’s house (12-32)

3 David’s house grows stronger (1)David’s sons (2-5)Abner defects to David (6-21)Joab kills Abner (22-30)David mourns for Abner (31-39)

4 Ish-bosheth assassinated (1-8)David has the assassins killed (9-12)

5 David made king over all Israel (1-5)Jerusalem captured (6-16)Zion, the City of David (7)David defeats the Philistines (17-25)

6 The Ark brought to Jerusalem (1-23)Uzzah grabs the Ark and is killed (6-8)Michal despises David (16, 20-23)

7 David not to build the temple (1-7)Covenant with David for a kingdom (8-17)David’s prayer of thanksgiving (18-29)

8 David’s victories (1-14)David’s administration (15-18)

9 David’s loyal love for Mephibosheth (1-13)10 Victories over Ammon and Syria (1-19)11 David’s adultery with Bath-sheba (1-13)

David arranges to have Uriah killed (14-25)David takes Bath-sheba as wife (26, 27)

2 Samuel

12 Nathan reproves David (1-15a)Bath-sheba’s son dies (15b-23)Bath-sheba bears Solomon (24, 25)Ammonite city of Rabbah captured (26-31)

13 Amnon rapes Tamar (1-22)Absalom kills Amnon (23-33)Absalom flees to Geshur (34-39)

14 Joab and the Tekoite woman (1-17)David detects Joab’s scheme (18-20)Absalom allowed to return (21-33)

15 Absalom’s conspiracy and revolt (1-12)David flees Jerusalem (13-30)Ahithophel joins Absalom (31)Hushai sent to counteract Ahithophel (32-37)

16 Ziba slanders Mephibosheth (1-4)Shimei curses David (5-14)Absalom receives Hushai (15-19)Ahithophel’s advice (20-23)

17 Hushai thwarts Ahithophel’s advice (1-14)David is warned; he escapes Absalom (15-29)Barzillai and others provide supplies (27-29)

18 Absalom’s defeat and death (1-18)David informed of Absalom’s death (19-33)

19 David mourns for Absalom (1-4)Joab reproves David (5-8a)David returns to Jerusalem (8b-15)Shimei asks for forgiveness (16-23)Mephibosheth proved innocent (24-30)Barzillai honored (31-40)Dispute among the tribes (41-43)

20 Sheba’s revolt; Joab kills Amasa (1-13)Sheba pursued and beheaded (14-22)David’s administration (23-26)

2 Samuel

21 Gibeonites avenged on Saul’s house (1-14)Wars against the Philistines (15-22)

22 David praises God for his acts of salvation (1-51)“Jehovah is my crag” (2)Jehovah loyal to the loyal ones (26)

23 David’s last words (1-7)Exploits of David’s mighty warriors (8-39)

24 David’s census sin (1-14)Pestilence kills 70,000 (15-17)David builds an altar (18-25)No sacrifices without cost (24)

2 Samuel

Chapters 1 - 3

(2 SAMUEL 1:1) After Saul’s death, when David had returned from defeating the A·malʹek·ites, David stayed at Zikʹlag for two days.

*** it-1 p. 746 Time of David ***Ziklag 1Sa 27:5–28:2; 30:1-8, 26; 2Sa 1:1-16

(2 SAMUEL 1:10) So I stood over him and put him to death, for I knew that he could not survive after he had fallen down wounded. Then I took the crown that was on his head and the bracelet that was on his arm, and I brought them here to my lord.”

*** it-1 p. 361 Bracelet ***

The armlet or bracelet for the upper arm (Heb., ʼets·ʽa·dhahʹ) was worn by monarchs as one of their insignia of regal authority or sovereign power. The bracelet King Saul of Israel wore upon his arm may have had such significance.—2Sa 1:10; see ORNAMENTS.

(2 SAMUEL 1:17) Then David chanted this dirge over Saul and his son Jonʹa·than

*** it-2 p. 454 Music ***

Chanting might be said to be halfway between singing and speaking. In pitch it is rather monotonous and repetitious, with the emphasis being on rhythm. While chanting continues to be quite popular in some of the world’s leading religions, its use in the Bible appears to be limited to dirges, as in the case of David chanting a dirge over the deaths of his friend Jonathan and of King Saul. (2Sa 1:17; 2Ch 35:25; Eze 27:32; 32:16) Only in a dirge or lamentation would the chanting style be preferable to either the melody of music or the modulation and oral emphasis of pure speech.—See DIRGE.

(2 SAMUEL 1:18) and said that the people of Judah should be taught the dirge called “The Bow,” which is written in the book of Jaʹshar:

*** it-1 p. 355 Book ***

Book of Jashar. This book is cited at Joshua 10:12, 13, which passage deals with the appeal of Joshua for the sun and the moon to stand still during his fight with the Amorites, and at 2 Samuel 1:18-27, setting forth a poem, called “The Bow,” a dirge over Saul and Jonathan. It is thought, therefore, that the book was a collection of poems, songs, and other writings. They were undoubtedly of considerable historical interest and were widely circulated among the Hebrews.

2 Samuel

(2 SAMUEL 1:21) You mountains of Gil·boʹa, May there be no dew or rain upon you, Nor fields producing holy contributions, Because there the shield of mighty ones was defiled, The shield of Saul is no longer anointed with oil.

*** it-1 p. 170 Arms, Armor ***

Shields were oiled to make them pliable and moisture resistant, to keep the metal from rusting, or to make them smooth and slippery. (2Sa 1:21)

(2 SAMUEL 1:23) Saul and Jonʹa·than, beloved and cherished during their life, And in death they were not separated. Swifter than the eagles they were, Mightier than the lions.

*** it-2 p. 102 Jonathan ***

In the opening notice of Jonathan, he courageously and successfully led a thousand poorly armed men against the Philistine garrison at Geba. In response the enemy collected at Michmash. Secretly Jonathan and his armor-bearer left Saul and his men and approached the enemy outpost. By this act alone Jonathan displayed his valor, his ability to inspire confidence in others, and yet his recognition of Jehovah’s leading, for his actions depended on a sign from God. The two bold fighters struck down about 20 Philistines, which led to a full-scale battle and victory for Israel. (1Sa 13:3–14:23) As the fighting was proceeding, Saul rashly swore a curse on anyone eating before the battle ended. Jonathan was unaware of this and he ate some wild honey. Later, when confronted by Saul, Jonathan did not shrink back from dying for having partaken of the honey. Yet he was redeemed by the people, who recognized that God was with him that day.—1Sa 14:24-45.

These exploits clearly prove that Jonathan was a courageous, capable, and manly warrior. He and Saul well deserved being described as “swifter than the eagles” and “mightier than the lions.” (2Sa 1:23) He was skilled as an archer. (2Sa 1:22; 1Sa 20:20) His manly qualities may have especially endeared him to Saul. It is apparent that they were very close. (1Sa 20:2) This did not, though, overshadow Jonathan’s zeal for God and loyalty to his friend David.

(2 SAMUEL 1:26) I am distressed over you, my brother Jonʹa·than; You were very dear to me. More wonderful was your love to me than the love of women.

*** w90 11/15 pp. 11-12 par. 6 “The Greatest of These Is Love” ***6 Then there is the Greek word phi·liʹa, denoting affection (with no sexual overtones)

between friends, as between two mature men or women. We have a fine example of this in the love that David and Jonathan had for each other. When Jonathan was killed in battle, David mourned him, saying: “I am distressed over you, my brother Jonathan, very pleasant you were to me. More wonderful was your love to me than the love from women.” (2 Samuel 1:26) We also learn that Christ had special fondness for the apostle John,

2 Samuel

known as the disciple “for whom Jesus had affection.”—John 20:2.

*** w89 1/1 pp. 25-26 pars. 10-12 United Under a Banner of Love ***10 Apparently, that was the last meeting between David and his loyal companion

Jonathan. Later, when both Jonathan and Saul were slain in battle with the Philistines, David composed a dirge, “The Bow.” In it he expressed respect for Saul as Jehovah’s anointed but climaxed his song with the words: “Jonathan slain upon your high places! I am distressed over you, my brother Jonathan, very pleasant you were to me. More wonderful was your love to me than the love from women. How have the mighty ones fallen and the weapons of war perished!” (2 Samuel 1:18, 21, 25-27) David was then anointed for the second time, as king over Judah.

Modern-Day Parallels11 Since “all Scripture is inspired of God and beneficial for teaching,” what do we learn

from the account about David and Jonathan? (2 Timothy 3:16) We note that there is a love “more wonderful . . . than the love from women.” True, “the love from women” can be pleasant and fulfilling when Jehovah’s laws concerning marriage are honored. (Matthew 19:6, 9; Hebrews 13:4) But David and Jonathan exemplified a finer aspect of love, in line with the commandment: “Listen, O Israel: Jehovah our God is one Jehovah. And you must love Jehovah your God with all your heart and all your soul and all your vital force.”—Deuteronomy 6:4, 5.

12 David and Jonathan were united in expressing that love as they fought to clear Jehovah’s name of all the reproach that His enemies cast upon it. In doing this, they also cultivated ‘intense love for each other.’ (1 Peter 4:8) The companionship that they enjoyed in this respect went even beyond the command at Leviticus 19:18: “You must love your fellow as yourself.” Indeed, it foreshadowed the kind of love indicated in Jesus’ “new commandment, that you love one another; just as I have loved you, that you also love one another.” Jesus’ love was self-sacrificing not only in his complete submission to Jehovah’s will but also in his willingness even to “surrender his soul in behalf of his friends.”—John 13:34; 15:13.

*** it-1 p. 369 Brother ***

In fact, mutual affection and interest, not common parentage, prompted David to call Jonathan his brother. (2Sa 1:26)

(2 SAMUEL 2:1) Afterward David inquired of Jehovah, saying: “Should I go up into one of the cities of Judah?” Jehovah said to him: “Go up.” David then asked: “Where should I go?” He replied: “To Hebʹron.”

*** it-1 p. 746 Time of David ***Hebron 2Sa 2:1-4, 11; 3:2-5, 12, 20-27, 32; 4:8-12; 5:1-5; 15:7-10; 1Ch 12:23-40

2 Samuel

(2 SAMUEL 2:8) But Abʹner the son of Ner, the chief of Saul’s army, had taken Saul’s son Ish-boʹsheth and brought him across to Ma·ha·naʹim

*** it-1 p. 228 Baal ***

The bad connotation that appears to have become attached to the Hebrew word baʹʽal because of its association with the degraded worship of Baal is thought by some to be the reason the writer of Second Samuel used the names “Ish-bosheth” and “Mephibosheth” (boʹsheth means shame) instead of “Eshbaal” and “Merib-baal.”—2Sa 2:8; 9:6; 1Ch 8:33, 34; see ISH-BOSHETH.

*** it-1 p. 746 Time of David ***Mahanaim 2Sa 2:8-10; 17:24-29

*** it-1 p. 1224 Ish-bosheth ***ISH-BOSHETH

(Ish-boʹsheth) [meaning “Man of Shame”].

Evidently the youngest of Saul’s sons, his successor to the throne. From the genealogical listings it appears that his name was also Eshbaal, meaning “Man of Baal.” (1Ch 8:33; 9:39) However, elsewhere, as in Second Samuel, he is called Ish-bosheth, a name in which “baal” is replaced by “bosheth.” (2Sa 2:10) This Hebrew word boʹsheth is found at Jeremiah 3:24 and is rendered “shameful thing.” (AS, AT, JP, NW, Ro, RS) In two other occurrences baʹʽal and boʹsheth are found parallel and in apposition, in which the one explains and identifies the other. (Jer 11:13; Ho 9:10) There are also other instances where individuals similarly had “bosheth” or a form of it substituted for “baal” in their names, as, for example, “Jerubbesheth” for “Jerubbaal” (2Sa 11:21; Jg 6:32) and “Mephibosheth” for “Merib-baal,” the latter being a nephew of Ish-bosheth.—2Sa 4:4; 1Ch 8:34; 9:40.

The reason for these double names or substitutions is not known. One theory advanced by some scholars attempts to explain the dual names as an alteration made when the common noun “baal” (owner; master) became more exclusively identified with the distasteful fertility god of Canaan, Baal. However, in the same Bible book of Second Samuel, where the account of Ish-bosheth appears, King David himself is reported as naming a place of battle Baal-perazim (meaning “Owner of Breakings Through”), in honor of the Lord Jehovah, for as he said: “Jehovah has broken through my enemies.” (2Sa 5:20) Another view is that the name Ish-bosheth may have been prophetic of that individual’s shameful death and the calamitous termination of Saul’s dynasty.

After the death of Saul and his other sons on the battlefield at Gilboa, Abner, a relative of Saul and the chief of his forces, took Ish-bosheth across the Jordan to Mahanaim, where he was installed as king over all the tribes except Judah, which recognized David as king. At the time Ish-bosheth was 40 years old, and he is said to have reigned for two years. Since the Bible does not say exactly where this two-year reign fits in with the seven-

2 Samuel

and-a-half-year period when David ruled as king at Hebron, there is no way of resolving differences of opinion held by scholars on the point. However, it does seem more reasonable to think that Ish-bosheth was made king shortly after the death of his father (rather than five years later), in which case there would have been a lapse of about five years between his assassination and David’s being installed as king over all Israel.—2Sa 2:8-11; 4:7; 5:4, 5.

(2 SAMUEL 2:9) and made him king over Gilʹe·ad, the Ashʹur·ites, Jezʹre·el, Eʹphra·im, Benjamin, and over all Israel.

*** it-1 p. 193 Ashurite ***ASHURITE

(Ashʹur·ite).

A people subject to the kingship of Ish-bosheth, Saul’s son. At 2 Samuel 2:9 they are listed between Gilead and Jezreel. The Latin Vulgate and Syriac Peshitta here read “Geshurites,” while the Targums say “Asherites.” (Compare Jg 1:32.)





After the death of Saul and his other sons on the battlefield at Gilboa, Abner, a relative

2 Samuel

of Saul and the chief of his forces, took Ish-bosheth across the Jordan to Mahanaim, where he was installed as king over all the tribes except Judah, which recognized David as king. At the time Ish-bosheth was 40 years old, and he is said to have reigned for two years. Since the Bible does not say exactly where this two-year reign fits in with the seven-and-a-half-year period when David ruled as king at Hebron, there is no way of resolving differences of opinion held by scholars on the point. However, it does seem more reasonable to think that Ish-bosheth was made king shortly after the death of his father (rather than five years later), in which case there would have been a lapse of about five years between his assassination and David’s being installed as king over all Israel.—2Sa 2:8-11; 4:7; 5:4, 5.

(2 SAMUEL 2:10) Ish-boʹsheth, Saul’s son, was 40 years old when he became king over Israel, and he reigned for two years. The house of Judah, however, supported David.





After the death of Saul and his other sons on the battlefield at Gilboa, Abner, a relative of Saul and the chief of his forces, took Ish-bosheth across the Jordan to Mahanaim, where he was installed as king over all the tribes except Judah, which recognized David as king. At the time Ish-bosheth was 40 years old, and he is said to have reigned for two years. Since the Bible does not say exactly where this two-year reign fits in with the seven-and-a-half-year period when David ruled as king at Hebron, there is no way of resolving

2 Samuel

differences of opinion held by scholars on the point. However, it does seem more reasonable to think that Ish-bosheth was made king shortly after the death of his father (rather than five years later), in which case there would have been a lapse of about five years between his assassination and David’s being installed as king over all Israel.—2Sa 2:8-11; 4:7; 5:4, 5.

(2 SAMUEL 2:12) In time Abʹner the son of Ner and the servants of Ish-boʹsheth, Saul’s son, went out from Ma·ha·naʹim to Gibʹe·on.

*** it-1 p. 746 Time of David ***Gibeon 2Sa 2:12-17; 20:8-10

(2 SAMUEL 2:13) Joʹab the son of Ze·ruʹiah and the servants of David also went out and encountered them at the pool of Gibʹe·on; and one group sat on this side of the pool, and the other group on that side of the pool.

*** w92 4/15 p. 32 Gibeonites—They Sought Peace ***

Excavators found on this mound a deep pit, or pool, cut into solid rock. The Gibeonites could descend steps into this and obtain water from an underground chamber. Might this have been “the pool of Gibeon” mentioned at 2 Samuel 2:13? Archaeologists also discovered cellars cut into rock and a great deal of wine-making equipment. Yes, it seems that Gibeon was a center for making wine.

*** it-1 p. 930 Gibeon ***

Excavators also uncovered a round, rock-cut pit, or pool, having a diameter of 11.3 m (37 ft). A circular stairway, with steps measuring about 1.5 m (5 ft) wide, leads downward in a clockwise direction around the edge of the pit. From the bottom of the pit, at a depth of 10.8 m (35.4 ft), the steps continue for 13.6 m (44.6 ft) through a tunneled stairwell leading to a water chamber. Whether this pit, or pool, is to be identified with the Biblical “pool of Gibeon” is uncertain.—2Sa 2:13.

(2 SAMUEL 2:18) Now the three sons of Ze·ruʹiah were there—Joʹab, A·bishʹai, and Asʹa·hel; and Asʹa·hel was as swift on his feet as a gazelle in the open field.

*** w05 5/15 p. 16 par. 5 Highlights From the Book of Second Samuel ***

2:18—Why were Joab and his two brothers identified as the three sons of Zeruiah, their mother? In the Hebrew Scriptures, genealogies were usually reckoned through the father. Zeruiah’s husband may have died prematurely, or he could have been considered unsuitable for inclusion in the Sacred Record. It is possible that Zeruiah was listed because she was David’s sister or half sister. (1 Chronicles 2:15, 16) The only

2 Samuel

reference to the father of the three brothers is in connection with his burial place at Bethlehem.—2 Samuel 2:32.

(2 SAMUEL 2:23) But he kept refusing to stop, so Abʹner struck him in the abdomen with the butt end of the spear, and the spear came out from his back; and he fell there and died on the spot. Everyone who came to the place where Asʹa·hel fell and died would stop and pause there.

*** it-1 p. 169 Arms, Armor ***

Some spears had a metal point at the butt end by which they might be fixed in the ground. Hence, this end, and not just the spearhead, could be used effectively by a warrior. (2Sa 2:19-23)

*** it-2 p. 1220 Zebadiah ***

4. Joab’s nephew and chief of the fourth monthly rotational army division. His being ‘after his father Asahel’ may indicate that he succeeded to the post after Asahel was put to death. (2Sa 2:23) Or if these monthly courses were organized after Asahel’s death, then it could mean that Zebadiah was put over a division named after Asahel.—1Ch 27:1, 7; see ASAHEL No. 1.

(2 SAMUEL 2:29) Abʹner and his men then marched through the Arʹa·bah all that night and crossed the Jordan and marched through the entire ravine and finally came to Ma·ha·naʹim.

*** it-1 p. 27 Abner ***

At Abner’s appeal, Joab finally called a halt to the pursuit at sundown, and the two armies began marches back to their respective capitals. Their stamina can be seen from the 80 km (50 mi) or more that Abner’s forces marched, down into the basin of the Jordan, fording the river, then up the Jordan Valley to the hills of Gilead, where they made their way to Mahanaim. After burying Asahel in Bethlehem (perhaps on the following day), Joab’s men had a night-long march of over 22 km (14 mi) through the mountains to Hebron.—2Sa 2:29-32.

(2 SAMUEL 2:32) They took Asʹa·hel and buried him in his father’s tomb, which is at Bethʹle·hem. Then Joʹab and his men marched all night long, and they reached Hebʹron at daybreak.

*** it-1 p. 27 Abner ***

At Abner’s appeal, Joab finally called a halt to the pursuit at sundown, and the two armies began marches back to their respective capitals. Their stamina can be seen from

2 Samuel

the 80 km (50 mi) or more that Abner’s forces marched, down into the basin of the Jordan, fording the river, then up the Jordan Valley to the hills of Gilead, where they made their way to Mahanaim. After burying Asahel in Bethlehem (perhaps on the following day), Joab’s men had a night-long march of over 22 km (14 mi) through the mountains to Hebron.—2Sa 2:29-32.

(2 SAMUEL 3:3) His second was Chilʹe·ab by Abʹi·gail, the widow of Naʹbal the Carʹmel·ite; and the third was Abʹsa·lom the son of Maʹa·cah, the daughter of Talʹmai the king of Geshʹur.

*** it-1 p. 76 Alliance ***

One of the six wives who later bore David sons at Hebron was the daughter of the king of Geshur (2Sa 3:3), and some consider this to be a marriage alliance entered into by David with a view to weakening the position of rival Ish-bosheth, since Geshur was a petty kingdom lying on the other side of Mahanaim, Ish-bosheth’s capital.

*** it-1 p. 746 Time of David ***Geshur 2Sa 3:3; 13:37, 38

(2 SAMUEL 3:7) Now Saul had had a concubine whose name was Rizʹpah, the daughter of Aʹiah. Ish-boʹsheth later said to Abʹner: “Why did you have relations with the concubine of my father?”

*** it-1 p. 27 Abner ***

Abner supported Ish-bosheth’s declining regime but also strengthened his own position, perhaps with an eye on the kingship, since he was, after all, the brother of Saul’s father. When taken to task by Ish-bosheth for having relations with one of Saul’s concubines (an act allowable only to the dead king’s heir), Abner angrily announced the transfer of his support to David’s side. (2Sa 3:6-11)

*** it-1 pp. 1224-1225 Ish-bosheth ***

At the same time his relative Abner kept strengthening himself at the expense of Ish-bosheth, even to the point of having relations with one of Saul’s concubines, which, according to Oriental custom, was tantamount to treason. When rebuked for this by Ish-bosheth, Abner withdrew his support and made a covenant with David, part of which stipulated the return of David’s wife, Michal, who was Ish-bosheth’s own sister. (2Sa 3:6-21)

(2 SAMUEL 3:16) But her husband kept walking with her, weeping as he followed her as far as Ba·huʹrim. Then Abʹner said to him: “Go, return!” At that he returned.

2 Samuel

*** it-1 p. 746 Time of David ***Bahurim 2Sa 3:13-16; 16:5-13

(2 SAMUEL 3:26) So Joʹab left David and sent messengers after Abʹner, and they brought him back from the cistern of Siʹrah; but David did not know anything about it.

*** it-2 p. 974 Sirah, Cistern of ***SIRAH, CISTERN OF

(Siʹrah).

Abner was at the cistern of Sirah when Joab’s messengers had him return to Hebron, where he was subsequently murdered. (2Sa 3:26, 27) Sirah may correspond to ʽAin Sarah, a spring or well about 2.5 km (1.5 mi) NW of Hebron. Josephus claims that Sirah, which he calls Besera, was 20 furlongs (c. 4 km; 2.5 mi) from Hebron.—Jewish Antiquities, VII, 34 (i, 5).

(2 SAMUEL 3:29) May it turn back on the head of Joʹab and on the entire house of his father. May Joʹab’s house never be without a man suffering from a discharge or a leper or a man working at the spindle or one falling by the sword or one in need of food!”


3:29—What is meant by “a man taking hold of the twirling spindle”? Women customarily did the weaving of cloth. Therefore, this expression may refer to men who were unfit for such activities as warfare and who were thus obliged to do the work usually done by a woman.

*** it-2 p. 78 Joab ***

When David heard of the murder, he disclaimed guilt for his own house before all Israel and said: “May it whirl back upon the head of Joab and upon the entire house of his father, and let there not be cut off from Joab’s house a man with a running discharge or a leper [one diseased] or a man taking hold of the twirling spindle [perhaps, one crippled] or one falling by the sword or one in need of bread!” David did not act at this time against Joab and Abishai, who connived with Joab in the murder, because, as he said: “I today am weak although anointed as king, and these men, the sons of Zeruiah, are too severe for me. May Jehovah repay the doer of what is bad according to his own badness.”—2Sa 3:28-30, 35-39.

2 Samuel

Chapters 4 - 8

(2 SAMUEL 4:2) There were two men in charge of the marauder bands that belonged to the son of Saul: one was named Baʹa·nah and the other Reʹchab. They were sons of Rimʹmon the Be·erʹoth·ite, of the tribe of Benjamin. (For Be·erʹoth too used to be counted as part of Benjamin.

*** it-1 pp. 276-277 Beeroth ***

In describing the assassination of Saul’s son Ish-bosheth by men from Beeroth, the statement is made that “Beeroth, too, used to be counted as part of Benjamin.” This may indicate that the city lay near the border line of a neighboring tribe, hence the need to specify the tribal territory in which it was situated. (2Sa 4:2-6) Mention is made of the flight of its residents to Gittaim, but the reason is not explained; it may have been due to Philistine raids following their victory over Saul’s forces at Mount Gilboa, or it may have taken place after the assassination of Ish-bosheth, the flight being to avoid acts of vengeance in reprisal for that murder.

(2 SAMUEL 4:3) The Be·erʹoth·ites ran away to Gitʹta·im, and they are foreign residents there down to this day.)

*** it-1 pp. 276-277 Beeroth ***

In describing the assassination of Saul’s son Ish-bosheth by men from Beeroth, the statement is made that “Beeroth, too, used to be counted as part of Benjamin.” This may indicate that the city lay near the border line of a neighboring tribe, hence the need to specify the tribal territory in which it was situated. (2Sa 4:2-6) Mention is made of the flight of its residents to Gittaim, but the reason is not explained; it may have been due to Philistine raids following their victory over Saul’s forces at Mount Gilboa, or it may have taken place after the assassination of Ish-bosheth, the flight being to avoid acts of vengeance in reprisal for that murder.

(2 SAMUEL 5:1) In time all the tribes of Israel came to David at Hebʹron and said: “Look! We are your own bone and flesh.


5:1, 2—How long after Ish-bosheth’s assassination was David made king over all Israel? It seems reasonable to conclude that Ish-bosheth began his two-year-long kingship shortly after Saul’s death, about the same time David began his in Hebron. David ruled over Judah from Hebron for seven and a half years. Soon after being made king over all Israel, he shifted his capital to Jerusalem. Hence, about five years elapsed after Ish-bosheth’s death before David became king over all Israel.—2 Samuel 2:3, 4, 8-11; 5:4, 5.

2 Samuel

*** it-1 p. 746 Time of David ***Hebron 2Sa 2:1-4, 11; 3:2-5, 12, 20-27, 32; 4:8-12; 5:1-5; 15:7-10; 1Ch 12:23-40

(2 SAMUEL 5:5) In Hebʹron he reigned over Judah for 7 years and 6 months, and in Jerusalem he reigned for 33 years over all Israel and Judah.

*** it-1 p. 1224 Ish-bosheth ***

At the time Ish-bosheth was 40 years old, and he is said to have reigned for two years. Since the Bible does not say exactly where this two-year reign fits in with the seven-and-a-half-year period when David ruled as king at Hebron, there is no way of resolving differences of opinion held by scholars on the point. However, it does seem more reasonable to think that Ish-bosheth was made king shortly after the death of his father (rather than five years later), in which case there would have been a lapse of about five years between his assassination and David’s being installed as king over all Israel.—2Sa 2:8-11; 4:7; 5:4, 5.

(2 SAMUEL 5:6) And the king and his men set out for Jerusalem against the Jebʹu·sites who were inhabiting the land. They taunted David: “You will never come in here! Even the blind and the lame will drive you away.” They thought, ‘David will never get in here.’

*** it-1 p. 343 Blindness ***

The Jebusites were so confident that their citadel was impregnable that they taunted David, saying their own feeble blind, weak though they were, could defend the fortress of Zion against Israel.—2Sa 5:6, 8.

*** it-2 pp. 190-191 Lame, Lameness ***

Illustrative and Figurative Uses. The Jebusites illustrated their boastful confidence in the security of their citadel when they taunted David: “‘You will not come in here, but the blind and the lame ones will certainly turn you away,’ they thinking: ‘David will not come in here.’” They may have actually placed such persons on the wall as defenders, as is stated by Josephus (Jewish Antiquities, VII, 61 [iii, 1]), and this may be the reason why David said: “Anyone striking the Jebusites, let him, by means of the water tunnel, make contact with both the lame and the blind, hateful to the soul of David!”

(2 SAMUEL 5:7) However, David captured the stronghold of Zion, which is now the City of David.

*** gm chap. 7 pp. 95-96 Does the Bible Contradict Itself? ***

2 Samuel

Read the Account Carefully19 Sometimes, all that is needed to resolve apparent contradictions is to read the

account carefully and reason on the information provided. This is the case when we consider the conquest of Jerusalem by the Israelites. Jerusalem was listed as part of the inheritance of Benjamin, but we read that Benjamin’s tribe was unable to conquer it. (Joshua 18:28; Judges 1:21) We also read that Judah was unable to conquer Jerusalem—as if it were part of that tribe’s inheritance. Eventually, Judah defeated Jerusalem, burning it with fire. (Joshua 15:63; Judges 1:8) Hundreds of years later, however, David is also recorded as conquering Jerusalem.—2 Samuel 5:5-9.

20 At first glance, all of this might appear confusing, but there are in reality no contradictions. In fact, the boundary between Benjamin’s inheritance and Judah’s ran along the Valley of Hinnom, right through the ancient city of Jerusalem. What later came to be called the City of David actually lay in the territory of Benjamin, just as Joshua 18:28 says. But it is likely that the Jebusite city of Jerusalem spilled across the Valley of Hinnom and thus overlapped into Judah’s territory, so that Judah, too, had to war against its Canaanite inhabitants.

21 Benjamin was unable to conquer the city. On one occasion, Judah did conquer Jerusalem and burn it. (Judges 1:8, 9) But Judah’s forces evidently moved on, and some of the original inhabitants regained possession of the city. Later, they formed a pocket of resistance that neither Judah nor Benjamin could remove. Thus, the Jebusites continued in Jerusalem until David conquered the city hundreds of years later.

*** it-1 p. 724 Enclave Cities ***

A part of ancient Jerusalem remained a Jebusite enclave within Israel’s territory for four centuries until David finally captured it.—Jos 15:63; Jg 1:21; 19:11, 12; 2Sa 5:6-9.

(2 SAMUEL 5:8) So David said on that day: “Those who attack the Jebʹu·sites should go through the water tunnel to strike down both ‘the lame and the blind,’ who are hateful to David!” That is why it is said: “The blind and the lame will never enter the house.”

*** w97 6/15 p. 9 Jerusalem in Bible Times—What Does Archaeology Reveal? ***

For instance, David told his men that “anyone striking the Jebusites, let him, by means of the water tunnel, make contact” with the enemy. (2 Samuel 5:8) David’s commander Joab did this. What exactly is meant by the expression “water tunnel”?

*** w97 6/15 p. 10 Jerusalem in Bible Times—What Does Archaeology Reveal? ***

Scholars have long recognized that the ancient city’s main source of water was the Gihon spring. It was located outside the city walls but close enough to allow for a tunnel and a 36-foot-deep [11 m] shaft to be excavated, which would enable the inhabitants to draw water without going outside the protective walls. This is known as Warren’s Shaft, named after Charles Warren, who discovered the system in 1867. But when were the

2 Samuel

tunnel and the shaft made? Did they exist in David’s time? Was this the water tunnel used by Joab? Dan Gill answers: “To test whether Warren’s Shaft was in fact a natural sinkhole, we analyzed a fragment of calcareous crust from its irregular walls for carbon-14. It contained none, indicating that the crust is more than 40,000 years old: This provides unequivocal evidence that the shaft could not have been dug by man.”

*** it-1 p. 591 David, City of ***

In the Kidron Valley near the foot of the eastern flank of the spur on which the stronghold sat, there is a spring called Gihon. (1Ki 1:33) Archaeological excavations indicate that in ancient times a tunnel connecting to a shaft was cut through the rock, making access to the spring possible without leaving the city walls. It has been suggested that it was by climbing up this shaft that Joab and his men were able to penetrate the stronghold and take it.—2Sa 5:8; 1Ch 11:5, 6.

*** it-1 p. 941 Gihon ***

The spring of Gihon is generally believed to have been involved in the method employed by General Joab in penetrating the nearly impregnable Jebusite stronghold at Jerusalem, making possible its capture by David. (1Ch 11:6) Although the translation of the Hebrew text at 2 Samuel 5:8 presents certain problems, the usual rendering indicates the presence of a “water tunnel,” referred to by David when promoting the attack on the city. In 1867 C.E., Charles Warren discovered a water channel running back from the cave in which the spring of Gihon rises and, after a distance of some 20 m (66 ft), ending in a pool or reservoir. A vertical shaft in the rock above this pool extended upward 11 m (36 ft), and at the top of the shaft there was a place where persons could stand and let down containers by rope to draw water from the pool below. A sloping passageway led back nearly 39 m (128 ft) from the shaft up into the interior of the city. By this means it is believed that the Jebusites maintained access to their water source even when unable to venture outside the city walls because of enemy attack. Although the spring of Gihon is not directly mentioned in the account, it is suggested that Joab and his men daringly gained entrance to the city through this water tunnel.

*** it-2 p. 41 Jerusalem ***

But David conquered the city, his attack being spearheaded by Joab, who evidently gained entry into the city by means of “the water tunnel.” (2Sa 5:6-9; 1Ch 11:4-8) Scholars are not entirely certain of the meaning of the Hebrew term here rendered “water tunnel,” but generally accept this or similar terms (“water shaft,” RS, AT; “gutter,” JP) as the most likely meaning. The brief account does not state just how the city’s defenses were breached. Since the discovery of the tunnel and shaft leading to the Gihon spring, the popular view is that Joab led men up this vertical shaft, through the sloping tunnel and into the city in a surprise attack. (PICTURE, Vol. 2, p. 951)

2 Samuel

*** it-2 pp. 190-191 Lame, Lameness ***

Illustrative and Figurative Uses. The Jebusites illustrated their boastful confidence in the security of their citadel when they taunted David: “‘You will not come in here, but the blind and the lame ones will certainly turn you away,’ they thinking: ‘David will not come in here.’” They may have actually placed such persons on the wall as defenders, as is stated by Josephus (Jewish Antiquities, VII, 61 [iii, 1]), and this may be the reason why David said: “Anyone striking the Jebusites, let him, by means of the water tunnel, make contact with both the lame and the blind, hateful to the soul of David!” These lame and blind ones were the symbol of the Jebusites’ insult to David and, more seriously, their taunt against the armies of Jehovah. David hated the Jebusites, along with their lame and blind, for such arrogance. He may actually have been calling the Jebusite leaders themselves ‘the lame and blind,’ in derision.—2Sa 5:6-8.

As to the statement in verse 8, “That is why they say: ‘The blind one and the lame one will not come into the house,’” several explanations have been offered. In the text this statement is not attributed to David and may mean that others developed this proverbial saying with regard to those who, like the Jebusites, boasted or were overconfident of their secure position. Or, the saying might have meant, ‘No one who holds intercourse with disagreeable people like the Jebusites will enter.’ Others would render the text, “because the blind and the lame continued to say, He shall not come into this house,” or, “Because they had said, even the blind and the lame, He shall not come into the house.”—Barrett’s Synopsis of Criticisms, London, 1847, Vol. II, Part II, p. 518; KJ margin.

(2 SAMUEL 5:9) Then David took up residence in the stronghold, and it was called the City of David; and David began to build all around from the Mound inward.

*** nwt p. 1705 Glossary ***

Mound. A geographic or structural feature of the City of David. It may have been terraced supporting walls or some other supporting feature.—2Sa 5:9; 1Ki 11:27.

*** it-1 p. 591 David, City of ***DAVID, CITY OF

The name given to “the stronghold of Zion” after its capture from the Jebusites. (2Sa 5:6-9) This section is understood to be the spur or ridge that runs S from Mount Moriah. It thus lay S of the site of the temple later built by Solomon. Today it is a narrow southern plateau considerably lower than Mount Moriah. Extensive quarrying was carried out in this area, especially during the reign of Emperor Hadrian and the construction of the Roman city Aelia Capitolina around 135 C.E. So, evidently in ancient times its height was more comparable to Mount Moriah, though still beneath the elevation of the temple site.—PICTURES, Vol. 1, p. 747, and Vol. 2, p. 947.

This site was very suitable for a “stronghold,” since it was protected by deep valleys on three sides, on the W the Tyropoeon Valley, and on the E the Kidron Valley, which joins the

2 Samuel

Valley of Hinnom at the southern end of the spur. (1Ch 11:7) The city required major protection only from the N, and here the ridge became even narrower, making an attack extremely difficult. The northern boundary of this “City of David” has not yet been definitely established, though some scholars recommend as likely the above-mentioned narrow place. Over the centuries, debris has filled in the valleys to a great extent, making the strategic location and strength of this site less notable. The total area of the ancient City of David is estimated to have been 4 to 6 ha (10 to 15 acres).

In the Kidron Valley near the foot of the eastern flank of the spur on which the stronghold sat, there is a spring called Gihon. (1Ki 1:33) Archaeological excavations indicate that in ancient times a tunnel connecting to a shaft was cut through the rock, making access to the spring possible without leaving the city walls. It has been suggested that it was by climbing up this shaft that Joab and his men were able to penetrate the stronghold and take it.—2Sa 5:8; 1Ch 11:5, 6.

The name “City of David” resulted from David’s making his royal residence there, after ruling for seven and a half years in Hebron. Here, with contributions from Hiram of Tyre, David’s “house of cedars” was built. (2Sa 5:5, 9, 11; 7:2)


David began a building program within the area, apparently also improving the city’s defenses. (2Sa 5:9-11; 1Ch 11:8) “The Mound” (Heb., ham·Mil·lohʼʹ) referred to here (2Sa 5:9) and in later accounts (1Ki 9:15, 24; 11:27) was some geographic or structural feature of the city, well known then but unidentifiable today.

(2 SAMUEL 5:18) Then the Phi·lisʹtines came in and spread out in the Valley of Rephʹa·im.

*** it-1 p. 233 Baal-perazim ***

The Low Plain of Rephaim is considered to be the Plain of the Baqaʽ to the SW of the Temple Mount, which, after sloping downward for about 1.5 km (1 mi), contracts into a narrow valley, the Wadi el Werd (Nahal Refaʼim). On this basis, some scholars suggest Baal-perazim to be a site in the vicinity of this valley. However, on the basis of the parallel with “the low plain near Gibeon” drawn by Isaiah (28:21), some scholars suggest a site to the NW, possibly Sheikh Bedr, about 4 km (2.5 mi) WNW of the Temple Mount. (Jos 15:8, 9) This would be in harmony with the fact that the escape route of the Philistines who were pursued by David was in the direction of Gibeon and Gezer.—2Sa 5:22, 25; 1Ch 14:16.


the Philistines were “tramping about in the low plain of Rephaim.”

2 Samuel

(2 SAMUEL 5:20) So David came to Baʹal-pe·raʹzim, and David struck them down there. At that he said: “Jehovah has broken through my enemies before me, like a breach made by waters.” That is why he named that place Baʹal-pe·raʹzim.

*** w91 6/1 p. 21 par. 2 Keep Warning of Jehovah’s Unusual Work ***

2 Samuel 5:17-25

*** w91 6/1 p. 21 par. 1 Keep Warning of Jehovah’s Unusual Work ***

Obeying Jehovah’s word, David soundly defeated the mighty Philistine army at Baal-perazim. But the Philistines did not admit defeat. Soon they returned to ravage and pillage some more in the low plain of Rephaim, and David again sought direction from Jehovah.

*** it-1 p. 233 Baal-perazim ***BAAL-PERAZIM

(Baʹal-pe·raʹzim) [Owner of Breakings Through].

The site of a complete victory by King David over the combined forces of the Philistines, sometime after David’s conquest of the stronghold of Zion. (2Sa 5:9, 17-21) The record states that, upon hearing of the Philistines’ aggressive approach, David and his men “went down to the place hard to approach,” while the Philistines were “tramping about in the low plain of Rephaim.” Receiving assurance from Jehovah of his support, David attacked, and the Philistines fled, leaving their idols behind. Attributing the victory to Jehovah, David said: “Jehovah has broken through my enemies ahead of me, like a gap made by waters”; and for this reason he “called the name of that place Baal-perazim.” The account at 2 Samuel 5:21 says that David and his men ‘took the Philistines’ abandoned idols away.’ The parallel account at 1 Chronicles 14:12 shows the final action taken, stating: “Then David said the word, and so they [the idols] were burned in the fire.”

Mount Perazim referred to by Isaiah (28:21) is considered to be the same location. Its use in his prophecy recalls Jehovah’s victory through David at Baal-perazim, cited as an example of the strange deed due to be effected, in which, Jehovah declares, he will break in upon his enemies like an overflowing flash flood.

The Low Plain of Rephaim is considered to be the Plain of the Baqaʽ to the SW of the Temple Mount, which, after sloping downward for about 1.5 km (1 mi), contracts into a narrow valley, the Wadi el Werd (Nahal Refaʼim). On this basis, some scholars suggest Baal-perazim to be a site in the vicinity of this valley. However, on the basis of the parallel with “the low plain near Gibeon” drawn by Isaiah (28:21), some scholars suggest a site to the NW, possibly Sheikh Bedr, about 4 km (2.5 mi) WNW of the Temple Mount. (Jos 15:8, 9) This would be in harmony with the fact that the escape route of the Philistines who were pursued by David was in the direction of Gibeon and Gezer.—2Sa 5:22, 25; 1Ch 14:16.

2 Samuel

*** it-1 p. 588 David ***

When the Philistines heard that David was king of all Israel, they came up to overthrow him. As in the past (1Sa 23:2, 4, 10-12; 30:8), David inquired of Jehovah whether he should go against them. “Go up,” was the answer, and Jehovah burst upon the enemy with such overpowering destruction that David called the place Baal-perazim, meaning “Owner of Breakings Through.” In a return encounter Jehovah’s strategy shifted, and he ordered David to circle around and strike the Philistines from the rear.—2Sa 5:17-25; 1Ch 14:8-17.

(2 SAMUEL 5:21) The Phi·lisʹtines abandoned their idols there, and David and his men took them away.


The account at 2 Samuel 5:21 says that David and his men ‘took the Philistines’ abandoned idols away.’ The parallel account at 1 Chronicles 14:12 shows the final action taken, stating: “Then David said the word, and so they [the idols] were burned in the fire.”

(2 SAMUEL 5:24) And when you hear the sound of marching in the tops of the baʹca bushes, then act decisively, for Jehovah will have gone out before you to strike down the army of the Phi·lisʹtines.”

*** w91 6/1 p. 21 par. 2 Keep Warning of Jehovah’s Unusual Work ***2 This time he was told to go to the rear of the Philistines with his troops. Jehovah said:

“When you hear the sound of a marching in the tops of the baca bushes, at that time you act with decision, because at that time Jehovah will have gone out ahead of you to strike down the camp of the Philistines.” And that is what happened. David waited until Jehovah produced the sound of marching in the top of the baca bushes—perhaps by means of a strong wind. Immediately, David and his troops leapt out from concealment and attacked the distracted Philistines, defeating them with a great slaughter. The religious idols that the Philistines left lying on the battlefield were gathered together and destroyed.—2 Samuel 5:17-25; 1 Chronicles 14:8-17.

*** it-1 p. 241 Baca ***

A balsam tree of the poplar family (Populus euphratica) is recommended by some botanists, primarily because of the ease with which its leaves are stirred by any breeze, producing a rustling sound. However, the Bible does not specify how “the sound of a marching” was produced (whether by means of the leaves, the branches, or some other part of the plant) and simply indicates that it occurred in “the tops” of the plants. It could have been a mere rustling sound that served as a signal, or as suggested by some, it may have been a noise of some volume produced by a rushing wind that served to cover up or even to simulate the sound of a marching army.—2Sa 5:24; 1Ch 14:15.

2 Samuel

(2 SAMUEL 5:25) So David did just as Jehovah commanded him, and he struck down the Phi·lisʹtines from Geʹba all the way to Geʹzer.

*** it-1 p. 746 Time of David ***Geba 2Sa 5:22-25

*** it-1 p. 746 Time of David ***Gezer 2Sa 5:22-25

(2 SAMUEL 6:2) Then David and all the men with him set out for Baʹal·e-juʹdah to bring up from there the Ark of the true God, before which people call on the name of Jehovah of armies, who sits enthroned above the cherubs.

*** it-1 p. 746 Time of David ***Baale-judah 2Sa 6:2-4

(2 SAMUEL 6:3) However, they placed the Ark of the true God on a new wagon to transport it from the house of A·binʹa·dab, which was on the hill; and Uzʹzah and A·hiʹo, the sons of A·binʹa·dab, were leading the new wagon.

*** w96 4/1 pp. 28-29 Always Throw Your Burden on Jehovah ***

Following victory over the Philistines, things went wrong for David when he decided to move the ark of the covenant to Jerusalem. The historical account tells us: “Then David and all the people that were with him rose up and went to Baale-judah to bring up from there the ark of the true God . . . However, they had the ark of the true God ride upon a new wagon, . . . and Uzzah and Ahio, the sons of Abinadab, were leading the new wagon.”—2 Samuel 6:2, 3.

Using a wagon to transport the Ark violated all the instructions that Jehovah had given regarding it. It was clearly stated that the only authorized bearers, the Kohathite Levites, should carry the Ark on their shoulders, using poles placed through the rings specially built into the Ark. (Exodus 25:13, 14; Numbers 4:15, 19; 7:7-9) Ignoring these instructions brought calamity.

(2 SAMUEL 6:6) But when they came to the threshing floor of Naʹcon, Uzʹzah thrust his hand out to the Ark of the true God and grabbed hold of it, for the cattle nearly upset it.


6:1-7. Though David was well-meaning, his attempt to move the Ark in a wagon was in violation of God’s command and resulted in failure. (Exodus 25:13, 14; Numbers 4:15, 19; 7:7-9) Uzzah’s grabbing hold of the Ark also shows that good intentions do not change

2 Samuel

what God requires.

*** w96 4/1 p. 29 Always Throw Your Burden on Jehovah ***

Ignoring these instructions brought calamity. When the cattle pulling the wagon nearly caused it to tip over, Uzzah, who was likely a Levite but certainly not a priest, reached out to steady the Ark and was struck down by Jehovah for his irreverence.—2 Samuel 6:6, 7.

David as king had to bear some responsibility for this.

*** it-1 p. 433 Chidon ***CHIDON

(Chiʹdon).

The name of the owner of the threshing floor or the threshing floor itself where Uzzah was struck down by Jehovah when an attempt was made to move the ark of the testimony in an improper manner from Kiriath-jearim to the City of David. The threshing floor was apparently located between these two points and near the house of Obed-edom. (1Ch 13:6-14) Its precise location is unknown. The parallel narrative at 2 Samuel 6:6 says “Nacon,” which possibly indicates that one account uses the name of the location of the threshing floor, while the other uses the name of its owner. After the above incident the place came to be called Perez-uzzah, meaning “Rupture Against Uzzah.”

*** it-2 p. 460 Nacon ***NACON

(Naʹcon) [possibly, Firmly Established].

According to 2 Samuel 6:6, the name of the threshing floor where Uzzah died for grabbing hold of the ark of the covenant. The parallel account at 1 Chronicles 13:9 says “Chidon,” probably indicating that one writer mentioned the name of the place, the other that of its owner, or that one name is an altered form of the other.

(2 SAMUEL 6:7) At that Jehovah’s anger blazed against Uzʹzah, and the true God struck him down there for his irreverent act, and he died there beside the Ark of the true God.

*** w05 2/1 pp. 26-27 Jehovah Always Does What Is Right ***

Why Did Jehovah Strike Uzzah Dead?18 Another account that might seem puzzling to some involves David’s attempt to bring

the ark of the covenant to Jerusalem. The Ark was placed on a wagon, which was led by Uzzah and his brother. The Bible states: “They came gradually as far as the threshing floor of Nacon, and Uzzah now thrust his hand out to the ark of the true God and grabbed hold of it, for the cattle nearly caused an upset. At that Jehovah’s anger blazed against Uzzah and the true God struck him down there for the irreverent act, so that he died there close

2 Samuel

by the ark of the true God.” Some months later, a second attempt succeeded when the Ark was transported in the God-appointed way, carried on the shoulders of Kohathite Levites. (2 Samuel 6:6, 7; Numbers 4:15; 7:9; 1 Chronicles 15:1-14) Some may ask: ‘Why did Jehovah react so strongly? Uzzah was only trying to save the Ark.’ Lest we draw the wrong conclusion, we do well to note some helpful details.

19 We need to remember that it is impossible for Jehovah to act unjustly. (Job 34:10) For him to do so would be unloving, and we know from our study of the Bible as a whole that “God is love.” (1 John 4:8) In addition, the Scriptures tell us that “righteousness and judgment are the established place of [God’s] throne.” (Psalm 89:14) How, then, could Jehovah ever act unjustly? If he were to do so, he would be undermining the very foundation of his sovereignty.

20 Keep in mind that Uzzah should have known better. The Ark was associated with Jehovah’s presence. The Law specified that it was not to be touched by unauthorized individuals, explicitly warning that violators would be punished by death. (Numbers 4:18-20; 7:89) Therefore, the transfer of that sacred chest was not a task to be treated lightly. Uzzah evidently was a Levite (though not a priest), so he should have been familiar with the Law. Besides, years earlier the Ark had been moved to the house of his father for safekeeping. (1 Samuel 6:20–7:1) It had stayed there for some 70 years, until David chose to move it. So from childhood on, Uzzah had likely been aware of the laws regarding the Ark.

21 As mentioned earlier, Jehovah can read hearts. Since his Word calls Uzzah’s deed an “irreverent act,” Jehovah may have seen some selfish motive that is not expressly revealed in the account. Was Uzzah perhaps a presumptuous man, prone to overstep due bounds? (Proverbs 11:2) Did leading in public the Ark that his family had guarded in private give him an inflated sense of self-importance? (Proverbs 8:13) Was Uzzah so faithless as to think that Jehovah’s hand was too short to steady the sacred chest that symbolized His presence? Whatever the case, we can be sure that Jehovah did what was right. He likely saw something in Uzzah’s heart that caused Him to render swift judgment.—Proverbs 21:2.


Ignoring these instructions brought calamity. When the cattle pulling the wagon nearly caused it to tip over, Uzzah, who was likely a Levite but certainly not a priest, reached out to steady the Ark and was struck down by Jehovah for his irreverence.—2 Samuel 6:6, 7.

David as king had to bear some responsibility for this.

*** it-1 p. 137 Approach to God ***

That Jehovah would permit no trifling with regard to his Sovereign Presence and objects associated with it is illustrated in the case of Abinadab’s son Uzzah, who took hold of the ark of the covenant to steady it, with the result that “Jehovah’s anger blazed against Uzzah and the true God struck him down there for the irreverent act.”—2Sa 6:3-7.

2 Samuel

*** it-2 p. 1145 Uzzah ***

Notwithstanding Uzzah’s presumably good intentions to prevent the Ark from falling, it was judged as an “irreverent act.” (2Sa 6:7) This was because deliberate disobedience was involved. Jehovah had instructed that under no circumstances was the Ark to be touched by unauthorized persons, a warning of public knowledge that carried with it the death penalty for violators. (Nu 4:15, 19, 20)

(2 SAMUEL 6:8) But David became angry because Jehovah’s wrath had broken through against Uzʹzah; and that place has been called Peʹrez-uzʹzah down to this day.


6:8, 9. In a trialsome situation, David first became angry, then afraid—perhaps even blaming Jehovah for the tragedy. We must guard against blaming Jehovah for problems that result from ignoring his commands.


David as king had to bear some responsibility for this. His reaction shows that even those who have a good relationship with Jehovah can occasionally react badly to trialsome situations. First David became angry. Then he grew afraid. (2 Samuel 6:8, 9) His trusting relationship with Jehovah was severely tested. Here was an occasion when seemingly he failed to throw his burden on Jehovah, when he did not follow his commands. Might that be the situation with us sometimes? Do we ever blame Jehovah for problems that result because we ignore his instructions?—Proverbs 19:3.

(2 SAMUEL 6:9) So David became fearful of Jehovah on that day and said: “How can the Ark of Jehovah come to me?”


6:8, 9. In a trialsome situation, David first became angry, then afraid—perhaps even blaming Jehovah for the tragedy. We must guard against blaming Jehovah for problems that result from ignoring his commands.


David as king had to bear some responsibility for this. His reaction shows that even those who have a good relationship with Jehovah can occasionally react badly to trialsome situations. First David became angry. Then he grew afraid. (2 Samuel 6:8, 9) His trusting relationship with Jehovah was severely tested. Here was an occasion when seemingly he failed to throw his burden on Jehovah, when he did not follow his commands. Might that be the situation with us sometimes? Do we ever blame Jehovah for problems that result because we ignore his instructions?—Proverbs 19:3.

2 Samuel

(2 SAMUEL 6:16) But when the Ark of Jehovah came into the City of David, Saul’s daughter Miʹchal looked down through the window and saw King David leaping and dancing around before Jehovah; and she began to despise him in her heart.

*** w93 8/1 p. 5 Communication—More Than Just Talk ***

Understanding the Past

Experiences in childhood do much to shape our thinking in adulthood. Since marriage mates come from different families, conflicting views are inevitable.

An incident recorded in the Bible illustrates this. When the ark of the covenant was returned to Jerusalem, David publicly expressed his enthusiasm. But what about his wife Michal? The Bible relates: “Michal, Saul’s daughter, herself looked down through the window and got to see King David leaping and dancing around before Jehovah; and she began to despise him in her heart.”—2 Samuel 6:14-16.

Michal displayed the faithless disposition of her unrighteous father, Saul. Bible commentators C. F. Keil and F. Delitzsch suggest that this is why Michal is referred to in verse 16 as “Saul’s daughter” rather than as David’s wife. In any case, the ensuing dispute between them makes it clear that David and Michal did not share the same view of this joyous event.—2 Samuel 6:20-23.

(2 SAMUEL 6:19) Further, he distributed to all the people, to the whole multitude of Israel, to each man and woman, a ring-shaped loaf of bread, a date cake, and a raisin cake, and then all the people left, each to his own house.

*** it-1 p. 387 Cake ***

After the ark of the covenant had been brought to Jerusalem, David “apportioned to all the people, to the whole crowd of Israel, man as well as woman, to each one a ring-shaped cake [Heb., chal·lathʹ] of bread and a date cake [Heb., ʼesh·parʹ] and a raisin cake [Heb., ʼashi·shahʹ], after which all the people went each to his own house.” (2Sa 6:19) The raisin cake consisted of compressed dried grapes or raisins. However, it is possible that at least some of the raisin cakes prepared in ancient times were made from raisins and flour.

(2 SAMUEL 6:20) When David returned to bless his own household, Saul’s daughter Miʹchal came out to meet him. She said: “How glorious the king of Israel made himself when he uncovered himself today before the eyes of the slave girls of his servants, just as an empty-headed man openly uncovers himself!”

2 Samuel

*** w06 6/15 p. 31 A Lesson About Pride and Humility ***A Lesson About Pride and Humility

AN INCIDENT in the life of King David highlights the difference between true humility and wicked pride. It happened after David had conquered Jerusalem and made it his capital city. David looked to Jehovah as the real King of Israel, so he arranged for the Ark, which symbolized God’s presence, to be brought into the city. This event was so important to David that he showed his joy for all to see as he followed the priests who carried the Ark. The inhabitants of Jerusalem saw their king “skipping about” and “dancing . . . with all his power.”—1 Chronicles 15:15, 16, 29; 2 Samuel 6:11-16.

David’s wife Michal, however, did not join that joyful procession. She watched from a window, and rather than admiring David’s way of directing praise to Jehovah, she “began to despise him in her heart.” (2 Samuel 6:16) Why did Michal feel this way? Evidently, she attached too much importance to being the daughter of Israel’s first king, Saul, and now the wife of Israel’s second king. She could have felt that her husband, the king, should not have lowered himself to the level of the common people and shared in their mode of celebrating. Such haughty feelings were revealed in the way she greeted David when he returned home. With sarcasm she said: “How glorious the king of Israel made himself today when he uncovered himself today to the eyes of the slave girls of his servants, just as one of the empty-headed men uncovers himself outright!”—2 Samuel 6:20.

*** w00 6/15 pp. 12-13 Honor the Ones Given Authority Over You ***

Disrespect Leads to Disapproval5 From the history of King David, we can see how Jehovah views those who look down

on God-given authority. When David had the ark of the covenant brought to Jerusalem, his wife Michal “got to see King David leaping and dancing around before Jehovah; and she began to despise him in her heart.” Michal should have recognized David as not only the family head but also the king of the land. However, she voiced her feelings in sarcasm: “How glorious the king of Israel made himself today when he uncovered himself today to the eyes of the slave girls of his servants, just as one of the empty-headed men uncovers himself outright!” A result of this was that Michal never produced children.—2 Samuel 6:14-23.

*** it-2 p. 395 Michal ***

Punished for Disrespect to David. When David as king had the ark of the covenant brought to Jerusalem and displayed his joy for Jehovah’s worship by dancing exuberantly, “being girded with an ephod of linen,” Michal observed him from a window and “began to despise him in her heart.” Upon David’s return to his household, Michal expressed her feelings sarcastically, revealing a lack of appreciation of the kind of zeal David had displayed for Jehovah’s worship and indicating that she felt he had acted in an undignified manner. David then rebuked her and also evidently penalized her by having no further sexual relations with her, so that she died childless.—2Sa 6:14-23.

2 Samuel

(2 SAMUEL 6:22) and I will humble myself even more than this and become low even in my own eyes. But by the slave girls whom you mentioned, I will be glorified.”

*** w06 6/15 p. 31 A Lesson About Pride and Humility ***

David added: “I will make myself even more lightly esteemed than this, and I will become low in my eyes; and with the slave girls whom you mentioned, with them I am determined to glorify myself.”—2 Samuel 6:21, 22.

Yes, David was determined to keep on serving Jehovah with humility. This attitude helps us to understand why Jehovah called David “a man agreeable to my heart.” (Acts 13:22; 1 Samuel 13:14) In fact, David was following the finest example of humility—that of Jehovah God himself. Interestingly, the expression David used when he said to Michal, “I will become low” is from a Hebrew root verb that is also used to describe God’s own view of mankind. Although Jehovah is the greatest Personage in the universe, Psalm 113:6, 7 describes him as “condescending [coming down from one’s rank or dignity in dealing with an inferior] to look on heaven and earth, raising up the lowly one from the very dust; he exalts the poor one from the ashpit itself.”

*** it-2 p. 300 Malediction ***

It is derived from the root verb qa·lalʹ, which literally means “be light”; but, when used in a figurative sense, means “call down evil upon,” “treat with contempt.” (Ex 18:22; Le 20:9; 2Sa 19:43) This is the word David used when he told Michal he would make himself even more “lightly esteemed” than what she had accused him of doing. (2Sa 6:20-22)

(2 SAMUEL 6:23) So Saul’s daughter Miʹchal had no children down to the day of her death.

*** it-1 p. 52 Adriel ***

All of Adriel’s five sons were later surrendered for execution to help atone for Saul’s attempted annihilation of the Gibeonites. (2Sa 21:8, 9) In this account Michal rather than Merab is spoken of as the mother of Adriel’s five sons. Since Michal died childless (2Sa 6:23) and is nowhere spoken of as having been the wife of Adriel, some translators view the appearance of Michal’s name as a scribal error. Nearly all Hebrew manuscripts, however, use Michal’s name, and the traditional explanation is that Merab, Michal’s older sister, died early after having borne five sons to Adriel and that Michal thereafter undertook the bringing up of her sister’s five boys, thus resulting in their being spoken of as her sons. Isaac Leeser’s translation reads at 2 Samuel 21:8: “And the five sons of Michal the daughter of Saul, whom she had brought up for Adriel.”

*** it-2 pp. 373-374 Merab ***

Merab bore five sons to Adriel. However, David later gave these sons and two other members of Saul’s household to the Gibeonites, who put all seven to death. This was

2 Samuel

done to atone for Saul’s having tried to annihilate the Gibeonites.—2Sa 21:1-10.

Merab’s Sister Rears Her Sons. According to the Masoretic text, 2 Samuel 21:8 speaks of “the five sons of Michal the daughter of Saul whom she bore to Adriel.” Yet 2 Samuel 6:23 says that Michal died childless. It appears that some scribes have tried to resolve this difficulty by substituting the name of Merab for Michal at 2 Samuel 21:8. This seems apparent from the fact that the Greek Septuagint (Lagardian edition) and two Hebrew manuscripts read “Merab” in this verse. However, a traditional explanation of 2 Samuel 21:8 as it appears in almost all other Hebrew manuscripts is as follows:

Michal’s sister Merab was the wife of Adriel and bore him the five sons in question. But Merab died early, and her sister Michal, rejected by David and childless, undertook the rearing, or bringing up, of the five boys. Hence, they were spoken of as Michal’s children instead of those of Merab. In harmony with this view of 2 Samuel 21:8, the Bible translation by Isaac Leeser speaks of “the five sons of Michal the daughter of Saul, whom she had brought up for Adriel,” and a footnote thereon states: “As Michal was David’s wife; but the children were those of Merab, the oldest daughter of Saul, who were probably educated by her sister.” The Targums read: “The five sons of Merab (which Michal, Saul’s daughter, brought up) which she bare.” Other factors, not revealed in the Scriptures, may have a bearing on the way the text was set down.

*** it-2 p. 395 Michal ***

Rears Her Sister’s Children. The account at 2 Samuel 21:8 speaks of “the five sons of Michal the daughter of Saul whom she bore to Adriel,” these being among the members of Saul’s household whom David gave to the Gibeonites in atonement for Saul’s attempt to annihilate them. (2Sa 21:1-10) The apparent conflict between 2 Samuel 21:8 and 2 Samuel 6:23, which shows that Michal died childless, may be resolved by the view taken by some commentators, namely, that these children were the five sons of Michal’s sister Merab and that Michal raised them following the early death of their mother.—See MERAB.

*** it-2 p. 395 Michal ***

Punished for Disrespect to David. When David as king had the ark of the covenant brought to Jerusalem and displayed his joy for Jehovah’s worship by dancing exuberantly, “being girded with an ephod of linen,” Michal observed him from a window and “began to despise him in her heart.” Upon David’s return to his household, Michal expressed her feelings sarcastically, revealing a lack of appreciation of the kind of zeal David had displayed for Jehovah’s worship and indicating that she felt he had acted in an undignified manner. David then rebuked her and also evidently penalized her by having no further sexual relations with her, so that she died childless.—2Sa 6:14-23.

(2 SAMUEL 7:3) Nathan replied to the king: “Go and do whatever is in your heart, for Jehovah is with you.”

2 Samuel

*** w12 2/15 pp. 24-25 Nathan—Loyal Advocate of Pure Worship ***

Upon that Nathan said to the king: ‘Everything that is in your heart—go, do, because Jehovah is with you.’”—2 Sam. 7:2, 3.

As a faithful worshipper of Jehovah, Nathan enthusiastically endorsed David’s plan to construct the first permanent center of pure worship on earth. On that occasion, however, Nathan apparently expressed his own feelings instead of speaking in Jehovah’s name. That night, God instructed his prophet to take a different message to the king: David would not build Jehovah’s temple. The person to do so would be one of David’s sons. But Nathan announced that God was making a covenant with David to the effect that his throne would become “firmly established to time indefinite.”—2 Sam. 7:4-16.

God’s will did not harmonize with Nathan’s judgment with respect to temple construction. Without murmuring, however, this humble prophet acquiesced to Jehovah’s purpose and cooperated with it. What a fine example to follow if God should correct us in some way! Nathan’s subsequent acts as a prophet show that he did not lose God’s favor.

(2 SAMUEL 7:8) Now say this to my servant David, ‘This is what Jehovah of armies says: “I took you from the pastures, from following the flock, to become a leader over my people Israel.

*** it-1 p. 586 David ***

All this training while caring for sheep prepared David for the greater role of shepherding Jehovah’s people, as it is written: “[Jehovah] chose David his servant and took him from the pens of the flock. From following the females giving suck he brought him in to be a shepherd over Jacob his people and over Israel his inheritance.” (Ps 78:70, 71; 2Sa 7:8) However, when David first left his father’s sheep it was not to take over the kingship.

(2 SAMUEL 7:12) When your days come to an end and you are laid to rest with your forefathers, then I will raise up your offspring after you, your own son, and I will firmly establish his kingdom.

*** w89 2/1 p. 14 pars. 20-21 Covenants Involving God’s Eternal Purpose ***

Well into David’s reign, Jehovah chose to make a covenant with David. First He said: “I shall certainly raise up your seed after you, which will come out of your inward parts; and I shall indeed firmly establish his kingdom. He is the one that will build a house for my name, and I shall certainly establish the throne of his kingdom firmly to time indefinite.” (2 Samuel 7:12, 13) As there indicated, David’s son Solomon became the next king, and he was used to construct a house, or temple, for God in Jerusalem. Yet, there was more.

21 Jehovah went on to make this covenant with David: “Your house and your kingdom will certainly be steadfast to time indefinite before you; your very throne will become one firmly established to time indefinite.” (2 Samuel 7:16) Plainly, God was thus establishing a

2 Samuel

kingly dynasty for Israel in David’s family. It was not to be just a constant succession of Davidic kings. Eventually, someone in David’s line would come to rule “to time indefinite, and his throne [would be] as the sun in front of [God].”—Psalm 89:20, 29, 34-36; Isaiah 55:3, 4.

(2 SAMUEL 7:13) He is the one who will build a house for my name, and I will firmly establish the throne of his kingdom forever.

*** w89 2/1 p. 14 pars. 20-21 Covenants Involving God’s Eternal Purpose ***

Well into David’s reign, Jehovah chose to make a covenant with David. First He said: “I shall certainly raise up your seed after you, which will come out of your inward parts; and I shall indeed firmly establish his kingdom. He is the one that will build a house for my name, and I shall certainly establish the throne of his kingdom firmly to time indefinite.” (2 Samuel 7:12, 13) As there indicated, David’s son Solomon became the next king, and he was used to construct a house, or temple, for God in Jerusalem. Yet, there was more.

21 Jehovah went on to make this covenant with David: “Your house and your kingdom will certainly be steadfast to time indefinite before you; your very throne will become one firmly established to time indefinite.” (2 Samuel 7:16) Plainly, God was thus establishing a kingly dynasty for Israel in David’s family. It was not to be just a constant succession of Davidic kings. Eventually, someone in David’s line would come to rule “to time indefinite, and his throne [would be] as the sun in front of [God].”—Psalm 89:20, 29, 34-36; Isaiah 55:3, 4.

(2 SAMUEL 7:14) I will become his father, and he will become my son. When he does wrong, I will reprove him with the rod of men and with the strokes of the sons of men.

*** si pp. 63-64 par. 31 Bible Book Number 10—2 Samuel ***

That the prophecy, “I myself shall become his father, and he himself will become my son” (2 Sam. 7:14), really pointed forward to Jesus is shown by Hebrews 1:5. This was also testified to by Jehovah’s voice speaking from heaven: “This is my Son, the beloved, whom I have approved.” (Matt. 3:17; 17:5)

*** it-1 p. 273 Beating ***

When Jehovah made a covenant with David for a kingdom, He told David that the throne would be established in his line but that if his dynasty or any of his line of descent should do wrong, Jehovah would “reprove him with the rod of men and with the strokes of the sons of Adam.” (2Sa 7:14; Ps 89:32) This did take place when Jehovah allowed the kings of the Gentile nations to defeat the kings of Judah, particularly when Nebuchadnezzar, the king of Babylon, removed Zedekiah from the throne in Jerusalem.—Jer 52:1-11.

2 Samuel

*** it-2 p. 818 Rod, Staff ***

When Jehovah made a covenant for the kingdom with David, he said of the line of kings of David’s dynasty: “I myself shall become his father, and he himself will become my son. When he does wrong, I will also reprove him with the rod of men and with the strokes of the sons of Adam.” (2Sa 7:14) Here the rod of discipline that Jehovah as a Father would use was the authority of the governments of the world, such as Babylon. This nation was used to overturn the kingdom of God in the hands of the kings of David’s line, until ‘he should come whose legal right it is.’ (Eze 21:27) In 70 C.E., the Roman armies under General Titus were a “rod” to execute punishment on unfaithful Jerusalem.—Da 9:26, 27.

(2 SAMUEL 7:16) Your house and your kingdom will be secure forever before you; your throne will be firmly established forever.”’”

*** w10 4/1 p. 20 “Your Kingdom Will Certainly Be Steadfast” ***

Jehovah is touched by David’s heartfelt desire. In response to David’s devotion and in line with prophecy, God makes a covenant with David that He will raise up someone in David’s royal line who will rule forever. Nathan conveys God’s solemn promise to David: “Your house and your kingdom will certainly be steadfast to time indefinite before you; your very throne will become one firmly established to time indefinite.” (Verse 16) Who is the permanent Heir of this covenant—the One who will rule forever?—Psalm 89:20, 29, 34-36.

Jesus of Nazareth was a descendant of David. When announcing Jesus’ birth, an angel said: “Jehovah God will give him the throne of David his father, and he will rule as king over the house of Jacob forever, and there will be no end of his kingdom.” (Luke 1:32, 33) So the covenant with David finds its fulfillment in Jesus Christ. Hence, he rules, not by human choice, but through a solemn promise of God that gives him the right to rule forever. Let us remember that God’s promises always come true.—Isaiah 55:10, 11.

*** w06 12/15 p. 4 Jesus’ Birth—How It Brings Peace ***

This one will be great and will be called Son of the Most High; and Jehovah God will give him the throne of David his father, and he will rule as king over the house of Jacob forever, and there will be no end of his kingdom.” Mary questioned how this was to be, since she, a virgin, was not having intercourse with a man. Gabriel responded that the child would be conceived by means of God’s holy spirit. This would be no ordinary child.—Luke 1:28-35.

A Foretold King

Gabriel’s words must have helped Mary to discern that the son she would bear was the subject of ancient prophecies. The disclosure that Jehovah would give Mary’s son “the throne of David his father” would make her—and indeed any Jewish person acquainted with the Scriptures—think of the promise that God had made to King David of Israel.

Through the prophet Nathan, Jehovah had told David: “Your house and your kingdom will certainly be steadfast to time indefinite before you; your very throne will become one

2 Samuel

firmly established to time indefinite.” (2 Samuel 7:4, 16)

*** w89 2/1 pp. 14-15 pars. 21-22 Covenants Involving God’s Eternal Purpose ***21 Jehovah went on to make this covenant with David: “Your house and your kingdom

will certainly be steadfast to time indefinite before you; your very throne will become one firmly established to time indefinite.” (2 Samuel 7:16) Plainly, God was thus establishing a kingly dynasty for Israel in David’s family. It was not to be just a constant succession of Davidic kings. Eventually, someone in David’s line would come to rule “to time indefinite, and his throne [would be] as the sun in front of [God].”—Psalm 89:20, 29, 34-36; Isaiah 55:3, 4.

22 It is evident, then, that the Davidic covenant further narrowed down the line of the Seed. Even the first-century Jews realized that the Messiah would have to be a descendant of David. (John 7:41, 42) Jesus Christ, the primary part of the seed of the Abrahamic covenant, qualified to become the permanent Heir of this Davidic Kingdom, as an angel testified. (Luke 1:31-33) Jesus thus gained the right to rule over the Promised Land, the earthly realm over which David had reigned. This should increase our confidence in Jesus; he rules, not by illegal usurpation, but through an established legal arrangement, a divine covenant.

*** it-1 p. 524 Covenant ***

Covenant With King David. The covenant with David was made at some time during David’s reign in Jerusalem (1070-1038 B.C.E.), the parties being Jehovah and David as representative of his family. (2Sa 7:11-16) The terms of this covenant were that a son from David’s line would possess the throne forever, and that this son would build a house for Jehovah’s name. God’s purpose in this covenant was to provide a kingly dynasty for the Jews; to give Jesus, as David’s heir, the legal right to the throne of David, “Jehovah’s throne” (1Ch 29:23; Lu 1:32); and to provide identification for Jesus as the Messiah. (Eze 21:25-27; Mt 1:6-16; Lu 3:23-31) This covenant included no priesthood; the Levitical priesthood served in conjunction with kings of David’s line; priesthood and kingship were strictly separate under the Law. Since Jehovah acknowledges this kingship and works through it forever, the covenant has everlasting duration.—Isa 9:7; 2Pe 1:11.

(2 SAMUEL 8:1) Some time later, David defeated the Phi·lisʹtines and subdued them, and David took Methʹeg-amʹmah out of the hands of the Phi·lisʹtines.

*** it-2 p. 389 Metheg-ammah ***METHEG-AMMAH

(Methʹeg-amʹmah) [Bridle of Ammah (possibly, Cubit)].

A place taken from the Philistines by King David. (2Sa 8:1) Since no site by that name is known, Metheg-ammah may well be a figurative term designating one of the principal Philistine cities. The parallel passage at 1 Chronicles 18:1 says, “Gath and its dependent

2 Samuel

towns.” At 2 Samuel 8:1 the American Standard Version evidently took the element “ammah” in Metheg-ammah to be from the Hebrew word for “mother” and translated Metheg-ammah as “the bridle of the mother city.” This thought is conveyed by An American Translation, which reads “the control of the metropolis” instead of “Metheg-ammah.”

(2 SAMUEL 8:2) He defeated the Moʹab·ites and made them lie down on the ground and measured them with a line. He measured out two lines to be put to death, and one full line to be kept alive. And the Moʹab·ites became David’s servants and brought tribute.


8:2. A prophecy uttered some 400 years earlier is fulfilled. (Numbers 24:17) Jehovah’s word always comes true.


8:2—How many Moabites were executed after Israel’s conflict with them? The number may have been determined by measuring rather than by counting. It seems that David had the Moabites lie down side by side on the ground in a row. Next, he had the row measured with the length of a line, or a cord. Apparently, two line measures, or two thirds of the Moabites, were put to death, and one line measure, or one third of them, were spared.

*** it-2 p. 206 Last Days ***

Balaam’s Prophecy. It was before the Israelites entered the Promised Land that the prophet Balaam said to Moab’s King Balak: “Do come, let me advise you what this people [Israel] will do to your people afterward in the end of the days. . . . A star will certainly step forth out of Jacob, and a scepter will indeed rise out of Israel. And he will certainly break apart the temples of Moab’s head and the cranium of all the sons of tumult of war.” (Nu 24:14-17) In the initial fulfillment of this prophecy, the “star” proved to be King David, the subduer of the Moabites. (2Sa 8:2)

*** it-2 p. 420 Moab ***

Apparently at the end of the conflict two thirds of Moab’s fighting men were put to death. It seems that David had them lie down on the ground in a row and then measured this row to determine the two thirds to be put to death and the one third to be preserved alive. (2Sa 8:2, 11, 12; 1Ch 18:2, 11)

(2 SAMUEL 8:3) David defeated Had·ad·eʹzer the son of Reʹhob the king of Zoʹbah as he was on his way to restore his authority at the Eu·phraʹtes River.

2 Samuel

*** it-1 p. 143 Aram ***

Aram-Zobah was an Aramaean kingdom referred to as an enemy of Saul’s rule (1117-1078 B.C.E.). (1Sa 14:47) It appears to have been situated to the N of Damascus and exercised dominion N as far as Hamath and E to the Euphrates. When David was fighting Israel’s enemies he came into conflict with Hadadezer, powerful king of Aram-Zobah, and defeated him. (2Sa 8:3, 4; 1Ch 18:3; compare Ps 60:Sup.)

*** it-1 p. 1015 Hadadezer ***HADADEZER

(Had·ad·eʹzer) [Hadad Is a Helper].

Son of Rehob and king of Zobah, a Syrian (Aramaean) kingdom that is thought to have been situated N of Damascus (2Sa 8:3, 5; 1Ki 11:23; 1Ch 18:3, 5) and that included vassalages. (2Sa 10:19) Before being defeated by King David, Hadadezer had waged warfare against Toi (Tou) the king of Hamath.—2Sa 8:9, 10; 1Ch 18:9, 10.

After the Syrians who had been hired by the Ammonites to fight against David were defeated, Hadadezer strengthened his forces by enlisting additional Syrians from the region of the Euphrates. (2Sa 10:6, 15, 16; 1Ch 19:16) This may be alluded to at 2 Samuel 8:3 (compare 1Ch 18:3), where the reference seems to be to Hadadezer’s seeking to put his control back again at the river Euphrates. On this, Cook’s Commentary notes that the Hebrew literally means “to cause his hand to return” and states: “The exact force of the metaphor must . . . be decided by the context. If, as is most probable, this verse relates to the circumstances more fully detailed [at 2Sa 10:15-19], the meaning of the phrase here will be when he (Hadadezer) went to renew his attack (upon Israel), or to recruit his strength against Israel, at the river Euphrates.”

(2 SAMUEL 8:4) David captured 1,700 horsemen and 20,000 foot soldiers from him. Then David hamstrung all but 100 of the chariot horses.

*** it-1 p. 1015 Hadadezer ***

David also captured many of Hadadezer’s horses, horsemen, chariots, and footmen. The variation in the enumeration of these at 2 Samuel 8:4 and 1 Chronicles 18:4 may have arisen through scribal error. In the Greek Septuagint both passages indicate that 1,000 chariots and 7,000 horsemen were captured, and therefore 1 Chronicles 18:4 perhaps preserves the original reading.

*** it-1 p. 1026 Hamstring ***

In carrying out war operations, the Israelites hamstrung the horses of their enemies; on one occasion Joshua was specifically directed to do so by Jehovah. (Jos 11:6, 9; 2Sa 8:3, 4; 1Ch 18:3, 4) This was the simplest method of putting horses out of the battle, and after being disabled in this way, the horses undoubtedly were killed, destroyed along with the war chariots. By not appropriating to themselves the horses of their enemies and then

2 Samuel

using them in warfare, the Israelites would be safeguarded from being ensnared into relying on horses instead of on Jehovah for protection.—Compare De 17:16; Isa 31:1, 3.

*** it-1 p. 1145 Horse ***

King David of Israel was mindful of Jehovah’s prohibition against multiplying horses. In his victory over Hadadezer of Zobah, David could have added many horses to his army, but, instead, he kept only the number he deemed sufficient for his immediate purposes and ordered the remainder to be hamstrung.—2Sa 8:3, 4; 1Ch 18:3, 4; compare Jos 11:6, 9; see HAMSTRING.

(2 SAMUEL 8:7) Moreover, David took the circular shields of gold from the servants of Had·ad·eʹzer and brought them to Jerusalem.


David also took much copper from Betah (apparently also called Tibhath) and Berothai (perhaps the same as Cun), two cities of Hadadezer’s realm, and brought the gold shields belonging to Hadadezer’s servants, probably the vassal kings, to Jerusalem. (2Sa 8:7, 8; 1Ch 18:7, 8; compare 2Sa 10:19.)

(2 SAMUEL 8:8) From Beʹtah and Be·roʹthai, cities of Had·ad·eʹzer, King David took a great quantity of copper.

*** it-1 p. 292 Betah ***BETAH

(Beʹtah).

A town mentioned along with Berothai in connection with David’s defeat of Hadadezer, king of Zobah. (2Sa 8:8) The site is unknown, although the Aramaean kingdom of Zobah is considered to have been to the N of Damascus. In a parallel account of David’s victory, 1 Chronicles 18:8 refers to “Tibhath,” and some lexicographers consider Tibhath to be the more correct rendering. The Syriac Peshitta reads “Tebah” instead of Betah at 2 Samuel 8:8. It is to be noted that simply by an inversion of the first two Hebrew consonants Betah becomes Tebah. Since Betah (or Tibhath) was an Aramaean city, some scholars associate it with Tebah, the son of Nahor.—Ge 22:24; see TIBHATH.

*** it-1 p. 291 Berothah ***BEROTHAH

(Be·roʹthah), Berothai (Be·roʹthai) [Wells].

In Ezekiel’s vision concerning the territorial inheritance of Israel, Berothah is listed as on the northern boundary in the area between Hamath and Damascus. (Eze 47:16) It

2 Samuel

appears to be the same as Berothai of 2 Samuel 8:8, a city belonging to Hadadezer king of Zobah, from which David carried away “copper in very great quantity.” In the parallel record at 1 Chronicles 18:8 the name Cun appears in its place. Berothah (or Berothai) is generally identified with present-day Britel (Bereitan), about 10 km (6 mi) SW of Baalbek in the valley known as the Beqaʽ, lying between the Lebanon and the Anti-Lebanon mountains.

(2 SAMUEL 8:11) King David sanctified these to Jehovah, along with the silver and the gold that he had sanctified from all the nations that he had subdued:

*** it-1 p. 93 Ammonites ***

During David’s rule. The Ammonites also suffered defeat at the hands of David, spoils or tribute being taken from them. (1Ch 18:11) The account of this at 2 Samuel 8:11, 12 forms part of a summary of David’s conquests, and this summary may not necessarily be in complete chronological order with the preceding and subsequent accounts. Thus 2 Samuel 10:1, 2 suggests a comparatively peaceful relationship existing between Ammon and Israel during David’s rule up to the time of King Nahash’s death.

(2 SAMUEL 8:12) from Syria and Moʹab, from the Amʹmon·ites, the Phi·lisʹtines, the A·malʹek·ites, and from the spoil of Had·ad·eʹzer the son of Reʹhob the king of Zoʹbah.


During David’s rule. The Ammonites also suffered defeat at the hands of David, spoils or tribute being taken from them. (1Ch 18:11) The account of this at 2 Samuel 8:11, 12 forms part of a summary of David’s conquests, and this summary may not necessarily be in complete chronological order with the preceding and subsequent accounts. Thus 2 Samuel 10:1, 2 suggests a comparatively peaceful relationship existing between Ammon and Israel during David’s rule up to the time of King Nahash’s death.

(2 SAMUEL 8:13) David also made a name for himself when he came back from striking down 18,000 Eʹdom·ites in the Valley of Salt.

*** it-1 pp. 680-681 Edom ***

David, as king, won a major victory over the Edomites in the Valley of Salt. (2Sa 8:13; see SALT, VALLEY OF.) While the action provoking the battle is not stated, Edomite aggression was doubtless responsible, perhaps because the Edomites’ thought that David’s campaigns into Syria had left the southern part of his kingdom vulnerable to invasion. At 1 Chronicles 18:12 and in the superscription of Psalm 60, Abishai and Joab respectively are described as effecting the conquest of the Edomites. Since David was commander in chief and Joab was his principal general, while Abishai was a divisional commander under Joab, it can be seen how the accounts could differ in crediting the

2 Samuel

victory, depending upon the viewpoint taken, even as is the case in modern times. Similarly the difference in figures in these texts is likely due to the narrator’s particular view of the different aspects or campaigns of the war. (Compare 1Ki 11:15, 16.) At any rate, David stationed garrisons of Israelite troops throughout Edom, and Edom’s remaining population became subject to Israel. (2Sa 8:14; 1Ch 18:13) The “yoke” of Jacob now rested heavily on the neck of Edom (Esau).—Ge 27:40; compare Nu 24:18.

(2 SAMUEL 8:17) Zaʹdok the son of A·hiʹtub and A·himʹe·lech the son of A·biʹa·thar were priests, and Se·raiʹah was secretary.

*** it-1 p. 18 Abiathar ***

The evidence indicates that Abiathar was the sole high priest during David’s reign and that Zadok then occupied a position secondary to him.—1Ki 2:27, 35; Mr 2:26.

The text at 2 Samuel 8:17 has caused some question in this regard, since it says that “Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests” then, but does not mention Abiathar as high priest. Some suggest that the names of Ahimelech and Abiathar were transposed by a scribal error so that the text should read “Abiathar the son of Ahimelech,” even as it does in the Syriac Peshitta. However, the record at 1 Chronicles (18:16; 24:3, 6, 31) confirms the order of the names in this verse as found in the Masoretic text. It therefore appears more likely that Zadok and Ahimelech are mentioned simply as secondary priests under High Priest Abiathar, and that Abiathar’s position was, in this instance, assumed to be understood.—1Ch 16:37-40; compare Nu 3:32.

(2 SAMUEL 8:18) Be·naiʹah the son of Je·hoiʹa·da was over the Cherʹe·thites and the Pelʹe·thites. And David’s sons became chief ministers.

*** it-2 pp. 686-687 Priest ***

The word “priest” was also used occasionally to denote a “lieutenant” or “chief minister or official.” In the list of the chief officers serving under King David the record reads: “As for the sons of David, they became priests.”—2Sa 8:18; compare 2Sa 20:26; 1Ki 4:5; 1Ch 18:17.

2 Samuel

Chapters 9 -12

(2 SAMUEL 9:4) The king asked him: “Where is he?” Ziʹba replied to the king: “He is in the house of Maʹchir the son of Amʹmi·el at Lo-deʹbar.”

*** it-1 p. 746 Time of David ***Lo-debar 2Sa 9:1-5

(2 SAMUEL 9:7) David said to him: “Do not be afraid, for I will certainly show loyal love to you for the sake of your father Jonʹa·than, and I will return to you all the land of Saul your grandfather, and you will always dine at my table.”

*** w02 5/15 p. 19 par. 5 Show Loving-Kindness to Those in Need ***5 By comparison, consider the hospitality that King David showed to Mephibosheth, the

son of his friend Jonathan. David told Mephibosheth: “You yourself will eat bread at my table constantly.” Explaining why he was making this provision, David told him: “Without fail I shall exercise loving-kindness toward you for the sake of Jonathan your father.” (2 Samuel 9:6, 7, 13) David’s enduring hospitality is rightly referred to as an exercise of loving-kindness, not merely kindness, for it was an evidence of his loyalty to an established relationship. (1 Samuel 18:3; 20:15, 42)

(2 SAMUEL 9:8) At that he prostrated himself and said: “What is your servant, that you have turned your attention to a dead dog like me?”

*** it-1 p. 644 Dog ***

Similarly, Mephibosheth, the son of Jonathan, in speaking to King David, referred to himself as “the dead dog,” the lowest condition possible. (2Sa 9:8; see also 2Sa 3:8; 16:9; 2Ki 8:13.)

(2 SAMUEL 9:11) Then Ziʹba said to the king: “Your servant will do all that my lord the king commands his servant to do.” So Me·phibʹo·sheth ate at David’s table like one of the sons of the king.

*** it-2 p. 1234 Ziba ***ZIBA

(Ziʹba).

The servant of Saul’s household from whom David, on inquiry, learned of Jonathan’s

2 Samuel

lame son Mephibosheth. David brought Mephibosheth to Jerusalem and assigned Ziba, his 15 sons, and his 20 servants to care for Mephibosheth’s inheritance. (2Sa 9:2-12 [The reference to “my table” in verse 11 is generally thought to be a scribal error for “David’s table”; another possibility is that Ziba may have been repeating David’s exact words.])

(2 SAMUEL 9:12) Now Me·phibʹo·sheth also had a young son named Miʹca; and all those who lived in Ziʹba’s house became servants of Me·phibʹo·sheth.

*** it-2 p. 379 Merib-baal ***

The name Merib-baal is found in two somewhat different Hebrew forms (Merivʹ baʹʽal and Meri-vaʹʽal) at 1 Chronicles 9:40. The first form is also used at 1 Chronicles 8:34. Indicating similar identity is the fact that Mephibosheth had a boy named Mica and Merib-baal had a son named Micah. (Compare 2Sa 9:12 with 1Ch 9:40.) The forms “Mica” and “Micah” are due merely to a slight variation in the Hebrew spelling of these names.

(2 SAMUEL 10:2) At that David said: “I will show loyal love toward Haʹnun the son of Naʹhash as his father showed loyal love toward me.” So David sent his servants to offer him comfort over the loss of his father. But when David’s servants came into the land of the Amʹmon·ites,

*** it-1 p. 746 Time of David ***Ammon 2Sa 10:1-14; 12:26-31

(2 SAMUEL 10:4) So Haʹnun took the servants of David and shaved off half their beards and cut their garments in half at their buttocks and sent them away.

*** it-1 p. 266 Beard ***

when Hanun the king of Ammon grossly insulted David’s ambassadors by cutting off half their beards, David sympathetically told his men to stay in Jericho until their beards grew abundantly again. The Ammonites knew that it was a signal insult to David and that they had become foul-smelling in his eyes over the incident, and so they prepared for war.—2Sa 10:4-6; 1Ch 19:1-6.

(2 SAMUEL 10:5) When David was told, he at once sent men to meet them, because the men had been deeply humiliated; and the king told them: “Stay in Jerʹi·cho until your beards grow back, and then return.”

*** it-1 p. 266 Beard ***

when Hanun the king of Ammon grossly insulted David’s ambassadors by cutting off

2 Samuel

half their beards, David sympathetically told his men to stay in Jericho until their beards grew abundantly again. The Ammonites knew that it was a signal insult to David and that they had become foul-smelling in his eyes over the incident, and so they prepared for war.—2Sa 10:4-6; 1Ch 19:1-6.

(2 SAMUEL 10:6) In time the Amʹmon·ites saw that they had become a stench to David, so the Amʹmon·ites sent and hired Syrians of Beth-reʹhob and Syrians of Zoʹbah, 20,000 foot soldiers; and the king of Maʹa·cah, with 1,000 men; and from Ishʹtob, 12,000 men.

*** it-1 p. 143 Aram ***

Aram-maacah is mentioned along with Zobah, Rehob, and Ishtob as among the Aramaean kingdoms from which the Ammonites hired chariots and horsemen to war against David. The king of Aram-maacah joined these mercenary forces, which David’s army soon put to flight. (1Ch 19:6-15; 2Sa 10:6-14) The kingdom of Maacah probably lay E of the Jordan, with Mount Hermon on its N side.—Jos 12:5; 13:11.

*** it-1 p. 746 Time of David ***Maacah 2Sa 10:6-8

(2 SAMUEL 10:16) So Had·ad·eʹzer sent for the Syrians in the region of the River, and then they came to Heʹlam, with Shoʹbach the chief of the army of Had·ad·eʹzer leading them.


After the Syrians who had been hired by the Ammonites to fight against David were defeated, Hadadezer strengthened his forces by enlisting additional Syrians from the region of the Euphrates. (2Sa 10:6, 15, 16; 1Ch 19:16) This may be alluded to at 2 Samuel 8:3 (compare 1Ch 18:3), where the reference seems to be to Hadadezer’s seeking to put his control back again at the river Euphrates. On this, Cook’s Commentary notes that the Hebrew literally means “to cause his hand to return” and states: “The exact force of the metaphor must . . . be decided by the context. If, as is most probable, this verse relates to the circumstances more fully detailed [at 2Sa 10:15-19], the meaning of the phrase here will be when he (Hadadezer) went to renew his attack (upon Israel), or to recruit his strength against Israel, at the river Euphrates.”

(2 SAMUEL 10:18) But the Syrians fled from Israel; and David killed 700 charioteers and 40,000 horsemen of the Syrians, and he struck down Shoʹbach the chief of their army, who died there.


2 Samuel

At Helam the forces of Hadadezer under the command of Shobach (Shophach) met those of David and were defeated. Immediately afterward, Hadadezer’s vassals made peace with Israel. (2Sa 10:17-19; 1Ch 19:17-19) In the conflict 40,000 Syrian horsemen were killed. Perhaps in order to escape through rough terrain, these horsemen dismounted and were slain as footmen. This could account for their being called “horsemen” at 2 Samuel 10:18 and “men on foot” at 1 Chronicles 19:18. The difference in the number of Syrian charioteers killed in battle is usually attributed to scribal error, the lower figure of 700 charioteers being considered the correct one.

(2 SAMUEL 11:1) At the start of the year, at the time when kings go on campaigns, David sent Joʹab and his servants and the entire army of Israel to bring the Amʹmon·ites to ruin, and they besieged Rabʹbah, while David stayed in Jerusalem.

*** it-1 p. 746 Time of David ***Rabbah 2Sa 11:1, 14-25; 12:26-31

(2 SAMUEL 11:3) David sent someone to inquire about the woman, and he reported: “Is this not Bath-sheʹba the daughter of E·liʹam and the wife of U·riʹah the Hitʹtite?”

*** it-1 p. 91 Ammiel ***

3. Father of Bath-sheba, Uriah’s wife later taken by David. (1Ch 3:5) At 2 Samuel 11:3, he is called Eliam, which is simply a transposition of the components of the name Ammiel and means “God of the People.” He was possibly the son of Ahithophel, the Gilonite, who was David’s counselor but who turned traitor.—2Sa 23:34; 15:31.

*** it-1 p. 708 Eliam ***

1. Father of Bath-sheba. (2Sa 11:3) Called Ammiel at 1 Chronicles 3:5.

(2 SAMUEL 11:4) Then David sent messengers to bring her. So she came in to him, and he lay down with her. (This happened while she was purifying herself from her uncleanness.) Afterward, she returned to her house.

*** it-2 p. 856 Sanctification ***

The word is used to mean purifying or cleansing, as at 2 Samuel 11:4, which reads: “She was sanctifying herself from her uncleanness.”

(2 SAMUEL 11:21) Who struck down A·bimʹe·lech the son of Je·rubʹbe·sheth? Was it not a woman who threw an upper millstone on him from the top of the wall, causing his death at Theʹbez? Why did you have to go so close to the wall?’ Then say, ‘Your servant U·riʹah the

2 Samuel

Hitʹtite also died.’”

*** it-2 p. 39 Jerubbesheth ***JERUBBESHETH

(Je·rubʹbe·sheth) [Let the Shameful Thing Make a Legal Defense (Contend)].

The name of Judge Gideon found at 2 Samuel 11:21. Evidently this is a form of Jerubbaal, the name given to Gideon by his father Joash when Gideon pulled down the altar of Baal. (Jg 6:30-32) Some scholars believe that the writer of Second Samuel replaced baʹʽal with the Hebrew word for “shame” (boʹsheth) in order not to use the name of the false god Baal as part of a proper name.—See GIDEON.

(2 SAMUEL 11:24) And the archers were shooting at your servants from the top of the wall, and some of the servants of the king died; your servant U·riʹah the Hitʹtite also died.”

*** it-2 p. 78 Joab ***

Cooperates in bringing Uriah’s death. It was during the siege of Rabbah that David sent a letter by Uriah telling Joab to place Uriah in the heaviest part of the battle so that he would be killed. Joab went along with the arrangement in full cooperation, but in his report to the king on the outcome of the battle, he adroitly used the fact to block David from reprimanding him because he had lost valiant men in the battle by sending them too close to the city wall. In his report Joab said: “Some of the servants of the king died; and your servant Uriah the Hittite also died.” As Joab had calculated, David’s answer contained no tone of displeasure but one of encouragement to Joab.—2Sa 11:14-25; see DAVID.

(2 SAMUEL 12:1) So Jehovah sent Nathan to David. He came in to him and said: “There were two men in one city, the one rich and the other poor.

*** w10 5/1 p. 30 When “a Heart Broken and Crushed” Seeks Forgiveness ***

Jehovah sends the prophet Nathan to David. (Verse 1) Guided by holy spirit, Nathan approaches the king with tact, knowing he must choose his words carefully. How can he remove the veil of self-deception and get David to see the enormity of his sins?

(2 SAMUEL 12:5) At this David grew very angry against the man, and he said to Nathan: “As surely as Jehovah is living, the man who did this deserves to die!


Preparing a lamb for a visitor was a hospitable gesture. But stealing a lamb was a crime, the penalty for which was fourfold compensation. (Exodus 22:1) In David’s view, the rich man acted mercilessly by taking the lamb. He thereby deprived the poor man of an

2 Samuel

animal that might have provided his family with milk and wool and even have served as the beginning of a flock of sheep.


Evidently thinking that the story was true, David is outraged and blurts out: “The man doing this deserves to die!” Why? “Because he did not have compassion,” explains David.—Verses 2-6.

(2 SAMUEL 12:10) Now a sword will never depart from your own house, because you despised me by taking the wife of U·riʹah the Hitʹtite as your wife.’


As Nathan speaks for God, it is clear that Jehovah takes David’s actions personally. By breaking God’s laws, David has shown a lack of respect for the Lawgiver. “You despised me,” God says. (Verse 10)

*** it-1 p. 33 Absalom ***

Two years passed. Sheepshearing time came, a festive occasion, and Absalom arranged a feast at Baal-hazor about 22 km (14 mi) NNE of Jerusalem, inviting the king’s sons and David himself. When his father begged off from attending, Absalom pressed him to agree to send Amnon, his firstborn, in his stead. (Pr 10:18) At the feast, when Amnon was in “a merry mood with wine,” Absalom ordered his servants to slay him. The other sons headed back to Jerusalem, and Absalom went into exile with his Syrian grandfather in the kingdom of Geshur to the E of the Sea of Galilee. (2Sa 13:23-38) The “sword” foretold by the prophet Nathan had now entered David’s “house” and would continue there for the rest of his life.—2Sa 12:10.

*** it-1 p. 96 Amnon ***

Tamar’s full brother, Absalom, nursed a hatred of Amnon for this act, and two years later at a sheepshearing festival Absalom had his servants murder Amnon when he was “in a merry mood with wine.” (2Sa 13:20-29) Since Amnon, as David’s eldest son, was heir apparent to the throne, his death may also have been viewed as desirable by Absalom as a means to better his own possibilities of gaining the kingship. With this event the prophecy made by Nathan following David’s own misconduct with the wife of Uriah began to undergo fulfillment.—2Sa 12:10; see ABSALOM.

(2 SAMUEL 12:11) This is what Jehovah says: ‘Here I am bringing against you calamity from within your own house; and before your own eyes, I will take your wives and give them to another man, and he will lie down with your wives in broad daylight.

2 Samuel

*** si p. 62 par. 21 Bible Book Number 10—2 Samuel ***21 Back in Jerusalem, at Ahithophel’s suggestion, the usurper Absalom has relations

with his father’s concubines “under the eyes of all Israel.” This is in fulfillment of Nathan’s prophetic judgment. (16:22; 12:11) Also, Ahithophel counsels Absalom to take a force of 12,000 men and hunt David down in the wilderness. However, Hushai, who has won his way into Absalom’s confidence, recommends a different course. And just as David has prayed, the counsel of Ahithophel is frustrated. Judaslike, the frustrated Ahithophel goes home and strangles himself.

*** it-1 p. 34 Absalom ***

Then, acting on Ahithophel’s counsel, Absalom publicly had relations with his father’s concubines as proof of the complete break between himself and David and of his unrelenting determination to maintain control of the throne. (2Sa 16:15-23) In this way the latter part of Nathan’s inspired prophecy saw fulfillment.—2Sa 12:11.

*** it-1 p. 590 David ***

Jehovah was watching, however, and uncovered the whole reprehensible matter. If Jehovah had permitted the case involving David and Bath-sheba to be handled by human judges under the Mosaic Law, both of the wrongdoers would have been put to death, and of course, the unborn offspring of their adultery would have died with the mother. (De 5:18; 22:22) However, Jehovah dealt with the case himself and showed mercy to David because of the Kingdom covenant (2Sa 7:11-16), no doubt because David himself had shown mercy (1Sa 24:4-7; compare Jas 2:13) and because of repentance that God observed on the part of the wrongdoers. (Ps 51:1-4) But they did not escape all punishment. By the mouth of the prophet Nathan, Jehovah pronounced: “Here I am raising up against you calamity out of your own house.”—2Sa 12:1-12.

And so it proved to be. The adulterine child born to Bath-sheba soon died, even though David fasted and mourned over the sick child for seven days. (2Sa 12:15-23) Then David’s firstborn son Amnon raped his own half sister Tamar, and he was subsequently murdered by her brother, to the grief of his father. (2Sa 13:1-33) Later, Absalom, the third and beloved son of David, not only attempted to usurp the throne but openly despised and publicly disgraced his father by having relations with David’s concubines. (2Sa 15:1–16:22) Finally, the humiliation reached its peak when civil war plunged the country into a struggle of son against father, ending in Absalom’s death, contrary to the wishes of David and much to his grief. (2Sa 17:1–18:33) During his flight from Absalom, David composed Psalm 3, in which he says, “Salvation belongs to Jehovah.”—Ps 3:8.

*** it-2 p. 1043 Sun ***

“Under the eyes” of the sun or “in front of the sun” meant “in the open, for all to see.”—2Sa 12:11, 12.

(2 SAMUEL 12:12) Although you acted in secret, I will do this in front of all Israel and in

2 Samuel

broad daylight.’”

*** it-2 p. 1043 Sun ***

“Under the eyes” of the sun or “in front of the sun” meant “in the open, for all to see.”—2Sa 12:11, 12.

(2 SAMUEL 12:14) Nevertheless, because you have treated Jehovah with utter disrespect in this matter, the son just born to you will certainly die.”

*** w86 3/15 p. 31 Questions From Readers ***

David and Bath-sheba were both married persons when they committed adultery and she became pregnant. Their adultery was a grave sin punishable by death under God’s law. (2 Samuel 11:1-5; Deuteronomy 5:18; 22:22) So if God had permitted them to be dealt with by humans under the Law, the son developing in her womb would have died with its mother. But Jehovah chose to handle their case differently, which “the Judge of all the earth” certainly had a right to do.—Genesis 18:25.

When confronted with his guilt, David acknowledged: “I have sinned against Jehovah.” Then God’s spokesman told David: “Jehovah, in turn, does let your sin pass by. You will not die.” (2 Samuel 12:13) David was shown mercy because of the Kingdom covenant. Moreover, since God is able to read hearts, he must have evaluated the genuineness of David’s repentance and concluded that there was a basis for extending mercy to David and Bath-sheba. Yet they would not escape all the deserts of their error. They were told: “Notwithstanding this, because you have unquestionably treated Jehovah with disrespect by this thing, also the son himself, just born to you, will positively die.”—2 Samuel 12:14.

God ‘dealt a blow’ involving their child to whom they were not entitled; the boy became sick and died. A person today might tend to focus on the child’s death and feel that a harsh judgment was executed. However, it is good to bear in mind that had the adultery been handled by and proved before human judges under the Law, all three (David, Bath-sheba, and the son in her womb) would have lost their lives. Viewed in that light, God’s permitting two of them to survive was merciful. Furthermore, at this late date we do not have all the facts, such as information about the health of the infant immediately after birth. We can, nonetheless, accept God’s handling of the matter, confident that what he did was impartial, wise, and righteous. Even David later acknowledged: “As for the true God, perfect is his way.”—2 Samuel 22:31; compare Job 34:12; Isaiah 55:11.

That is consistent with David’s reaction after he heard God’s judgment. While the child was sick, David grieved and fasted. But once death occurred, David appreciated that the matter had ended. (2 Samuel 12:22, 23) So, trusting God’s judgment, David proceeded to comfort Bath-sheba (now his legal wife), assuring her that their marriage relationship would continue.

(2 SAMUEL 12:25) and he sent word through Nathan the prophet to name him Jed·i·diʹah,

2 Samuel

for the sake of Jehovah.

*** it-2 p. 987 Solomon ***

called his name Jedidiah, for the sake of Jehovah.” (2Sa 12:24, 25) Solomon later had three full brothers, sons of David and Bath-sheba: Shimea, Shobab, and Nathan.—1Ch 3:5.

Jehovah’s Promise to David. Jehovah had declared to David, before Solomon’s birth, that a son would be born to him and that his name would be Solomon, and that this one would build a house to His name. The name Jedidiah (meaning “Beloved of Jah”) seems to have been given as an indication to David that Jehovah had now blessed his marriage to Bath-sheba and that the fruitage thereby produced was approved by him. But this was not the name by which the child was commonly known.

(2 SAMUEL 12:26) Joʹab continued fighting against Rabʹbah of the Amʹmon·ites, and he captured the royal city.

*** it-1 p. 746 Time of David ***Rabbah 2Sa 11:1, 14-25; 12:26-31

(2 SAMUEL 12:27) So Joʹab sent messengers to David and said: “I have fought against Rabʹbah, and I have captured the city of waters.

*** it-2 p. 78 Joab ***

Supports David’s kingship. At the siege of Rabbah of Ammon, Joab appeared to evince loyalty to David as Jehovah’s anointed king. He took “the city of waters,” possibly meaning that part of the city containing its water supply or the fort protecting its water supply. With this vital part of the city taken, the capital city could not hold out much longer, and surrender would be inevitable. Instead of pressing the siege of the city to a successful climax by himself, Joab (whether actually out of respect for the king, for Israel’s good, or for his own advancement) seemed to show the proper regard for his earthly sovereign. He said that he preferred to have Jehovah’s anointed king complete the capture of the enemy’s royal city and earn the fame for this exploit, even though he, Joab, had done the vital preliminary work.—2Sa 12:26-31; 1Ch 20:1-3.

*** it-2 p. 724 Rabbah ***

In time Joab succeeded in his fight against Rabbah to the point of capturing “the city of waters.” (2Sa 12:27) Since Joab then informed David of the situation so that the king would come and complete the conquest and thus get credit for capturing Rabbah, it seems that Joab captured only a portion of the city. The expression “city of waters” may refer to a part on the riverbank, as distinguished from some other part of the city, or it may mean that he secured control of the city’s principal water supply.—2Sa 12:26-28.

2 Samuel

(2 SAMUEL 12:28) Now gather the rest of the troops and encamp against the city and capture it. Otherwise, I will be the one to capture the city, and it will be credited to me.”

*** it-2 p. 78 Joab ***

Supports David’s kingship. At the siege of Rabbah of Ammon, Joab appeared to evince loyalty to David as Jehovah’s anointed king. He took “the city of waters,” possibly meaning that part of the city containing its water supply or the fort protecting its water supply. With this vital part of the city taken, the capital city could not hold out much longer, and surrender would be inevitable. Instead of pressing the siege of the city to a successful climax by himself, Joab (whether actually out of respect for the king, for Israel’s good, or for his own advancement) seemed to show the proper regard for his earthly sovereign. He said that he preferred to have Jehovah’s anointed king complete the capture of the enemy’s royal city and earn the fame for this exploit, even though he, Joab, had done the vital preliminary work.—2Sa 12:26-31; 1Ch 20:1-3.

*** it-2 pp. 467-468 Name ***

Joab chose not to complete the capture of Rabbah in order not to have his name called upon that city, that is, so as not to be credited with its capture.—2Sa 12:28.

(2 SAMUEL 12:30) Then he took the crown of Malʹcam from its head. The weight of it was a talent of gold, along with precious stones, and it was placed on David’s head. He also took a vast amount of spoil from the city.


While the account at 1 Chronicles 20:1, 2 does not seem to indicate a protracted period, it would not be unusual if the siege had lasted into the following year. The full conquest of the Ammonite capital was finally effected by David.—2Sa 12:26-29.

“The crown of Malcam,” referred to in the capture of Rabbah, was evidently a crown placed on the head of the Ammonite idol god, elsewhere called Molech or Milcom. While the Revised Standard Version translates the Hebrew term Mal·kamʹ here as “their king,” it does not seem logical that a human king is referred to, inasmuch as the crown weighed “a talent of gold” (c. 34 kg; 92 lb t). It also seems likely that the crown’s being placed on David’s head was only a momentary act, perhaps to demonstrate the victory over this false god.—2Sa 12:30.

*** it-2 p. 424 Molech ***

It is generally agreed that the Malcam referred to at 2 Samuel 12:30 and 1 Chronicles 20:2 is the idol image of the Ammonite god Milcom, or Molech, although the Hebrew term could be rendered “their king.” (Compare KJ; AS.) Earlier in the Biblical account the Ammonite king is referred to by his name Hanun (2Sa 10:1-4); hence, it is reasonable to

2 Samuel

conclude that the name Hanun rather than Malcam would have appeared in the Scriptural record if the king rather than the idol were intended. Also, it is thought unlikely that a king would have worn a crown weighing about 34 kg (92 lb t). For the same reason it has been suggested that David placed Malcam’s crown on his head only temporarily, perhaps to denote his victory over the false god. According to the reading of the Targum, which has been adopted by numerous translators, the crown had only one precious jewel. This has given rise to the view that it was the precious jewel, rather than the crown itself, that came to be on David’s head.

(2 SAMUEL 12:31) And he brought out the people who were in it and put them to work at sawing stones, at working with sharp iron instruments and with iron axes, and at brickmaking. That was what he did to all the cities of the Amʹmon·ites. Finally David and all the troops returned to Jerusalem.

*** w05 2/15 p. 27 Questions From Readers ***Questions From Readers

Did David, a man agreeable to God’s own heart, treat his captives savagely, as some conclude from 2 Samuel 12:31 and 1 Chronicles 20:3?

No. David merely consigned the Ammonite captives to forced labor. David’s actions have been misunderstood because of the way some Bible translations render these verses.

Describing the treatment meted out to the Ammonites, those Bible versions portray David as barbaric and cruel. For example, 2 Samuel 12:31, according to the King James Version, reads: “He brought forth the people that were therein, and put them under saws, and under harrows of iron, and under axes of iron, and made them pass through the brickkiln: and thus did he unto all the cities of the children of Ammon.” The account at 1 Chronicles 20:3 is rendered similarly.

However, as noted by Bible scholar Samuel Rolles Driver, cruelty “is alien to all that we know of the personal character and temper of David.” Thus, a comment in The Anchor Bible states: “David is setting up work crews of captives for the economic exploitation of the conquered territory, evidently standard practice for victorious kings.” Along the same line, Adam Clarke comments: “The meaning therefore is, He made the people slaves, and employed them in sawing, making iron harrows, or mining, . . . and in hewing of wood, and making of brick. Sawing asunder, hacking, chopping, and hewing human beings, have no place in this text, no more than they had in David’s conduct towards the Ammonites.”

Reflecting this more accurate understanding, various modern translations make it clear that David should not be charged with inhumane treatment. Note the rendering of the New English Translation (2003): “He removed the people who were in it and made them do hard labor with saws, iron picks, and iron axes, putting them to work at the brick kiln. This was his policy with all the Ammonite cities.” (2 Samuel 12:31) “He took the city’s residents and made them work with saws, iron picks, and axes. David did this to all the cities of the Ammonites.” (1 Chronicles 20:3) The rendering of the New World Translation is also in

2 Samuel

keeping with the latest scholarship: “The people that were in it, he brought out that he might put them at sawing stones and at sharp instruments of iron and at axes of iron, and he made them serve at brickmaking.” (2 Samuel 12:31) “The people that were in it he brought out, and he kept them employed at sawing stones and at sharp instruments of iron and at axes; and that was the way David proceeded to do to all the cities of the sons of Ammon.”—1 Chronicles 20:3.

David did not subject the defeated Ammonites to barbarous torture and gruesome massacres. He did not copy the sadistic and brutal war customs of his day.

[Footnote]

By a difference of one letter, the Hebrew text can read “he put them into the saw” or “he cut (sawed) them in pieces.” Moreover, the word for “brick kiln” can also mean “brick mold.” Such a mold would be too narrow for anyone to pass through.


Because of some renderings of 2 Samuel 12:31 (KJ, AS, Dy), many have understood that the defeated Ammonites were cruelly sawed, axed, and burned to death by David. Later translations (RS, AT, NW, JB), however, evidently give the correct sense, showing that the Ammonites were put to forced labor working with saws and axes and in making bricks. This is substantiated by the fact that the Hebrew term rendered “brickkiln” in some translations is now known to refer instead to a wooden mold in which the clay was formed into a brick shape.

*** it-2 p. 151 Kiln ***

The rendering of 2 Samuel 12:31 in the King James Version makes it appear that David caused Ammonite captives to “pass through the brickkiln,” but the sense of the Hebrew text, by a correction of one letter, appears to be that he “made them serve at brickmaking.”—NW; AT; RS.

2 Samuel

Chapters 13 -15

(2 SAMUEL 13:15) Then Amʹnon began hating her with a very intense hatred, so that his hatred for her became greater than the love he had felt for her. Amʹnon said to her: “Get up; go away!”

*** it-1 p. 96 Amnon ***

Amnon developed a passionate desire for lovely Tamar, Absalom’s sister, to the point of lovesickness. Following the advice of his cousin Jehonadab, Amnon feigned illness and induced King David to send Tamar to Amnon’s private quarters to prepare “bread of consolation” in his presence. He then used the opportunity to violate his half sister forcibly, despite her pleading and reasoning with him. His case illustrates how extremely selfish erotic love can be, for, having satisfied his desire, Amnon then had Tamar put out into the street as someone repugnant to him, someone whose very presence doubtless made him feel unclean.—2Sa 13:1-19.

(2 SAMUEL 13:17) With that he called his young attendant and said: “Get this person out of my presence, please, and lock the door behind her.”

*** it-1 p. 96 Amnon ***

Amnon developed a passionate desire for lovely Tamar, Absalom’s sister, to the point of lovesickness. Following the advice of his cousin Jehonadab, Amnon feigned illness and induced King David to send Tamar to Amnon’s private quarters to prepare “bread of consolation” in his presence. He then used the opportunity to violate his half sister forcibly, despite her pleading and reasoning with him. His case illustrates how extremely selfish erotic love can be, for, having satisfied his desire, Amnon then had Tamar put out into the street as someone repugnant to him, someone whose very presence doubtless made him feel unclean.—2Sa 13:1-19.

(2 SAMUEL 13:19) Then Taʹmar put ashes on her head, and she ripped apart the fine robe she was wearing; and she kept her hands on her head and walked off, crying out as she walked.

*** it-1 p. 218 Attitudes and Gestures ***

laying one’s hands on his own head denoted grief or shame, even to the point of being stunned. (2Sa 13:19; Jer 2:37) Some believe that the latter gesture signified that the heavy hand of God’s affliction was resting on the mourner.

(2 SAMUEL 13:20) At this her brother Abʹsa·lom asked her: “Was it your brother Amʹnon

2 Samuel

who was with you? And now keep silent, my sister. He is your brother. Do not let your heart dwell on this matter.” Then Taʹmar lived in isolation at the house of her brother Abʹsa·lom.

*** it-1 p. 32 Absalom ***

Murder of Amnon. The beauty of Absalom’s sister Tamar caused his older half brother Amnon to become infatuated with her. Feigning illness, Amnon contrived to have Tamar sent to his quarters to cook for him, and then he forcibly violated her. Amnon’s erotic love turned to contemptuous hate and he had Tamar put out into the street. Ripping apart her striped gown that had distinguished her as a virgin daughter of the king, and with ashes on her head, Tamar was met by Absalom. He quickly sized up the situation and voiced immediate suspicion of Amnon, indicating a prior alertness to his half brother’s passionate desire. Absalom instructed his sister to raise no accusation, however, and took her into his home to reside.—2Sa 13:1-20.

According to John Kitto, Absalom’s taking charge of Tamar, rather than her father’s doing so, was in harmony with the Eastern custom, whereby, in a polygamous family, children of the same mother are the more closely knit together and the daughters “come under the special care and protection of their brother, who, . . . in all that affects their safety and honor, is more looked to than the father himself.” (Daily Bible Illustrations, Samuel, Saul, and David, 1857, p. 384) Much earlier, it was Levi and Simeon, two of Dinah’s full brothers, who took it upon themselves to avenge their sister’s dishonor.—Ge 34:25.

(2 SAMUEL 13:21) When King David heard about all these things, he became very angry. But he would not hurt the feelings of Amʹnon his son, because he loved him, for he was his firstborn.

*** it-1 pp. 32-33 Absalom ***

Hearing of his daughter’s humiliation, David reacted with great anger but, perhaps due to the fact that no direct or formal accusation was made with the support of evidence or witnesses, took no judicial action against the offender. (De 19:15) Absalom may have preferred not to have an issue made of Amnon’s violation of the Levitical law (Le 18:9; 20:17), to avoid unsavory publicity for his family and name, but he, nevertheless, nursed a murderous hatred for Amnon while outwardly controlling himself until the propitious moment for exacting vengeance in his own way. (Compare Pr 26:24-26; Le 19:17.) From this point forward his life is a study in perfidy, occupying the major part of six chapters of Second Samuel.—2Sa 13:21, 22.

(2 SAMUEL 13:22) And Abʹsa·lom said nothing to Amʹnon, either bad or good; for Abʹsa·lom hated Amʹnon because he had humiliated his sister Taʹmar.

*** it-1 p. 33 Absalom ***

2 Samuel

Absalom may have preferred not to have an issue made of Amnon’s violation of the Levitical law (Le 18:9; 20:17), to avoid unsavory publicity for his family and name, but he, nevertheless, nursed a murderous hatred for Amnon while outwardly controlling himself until the propitious moment for exacting vengeance in his own way. (Compare Pr 26:24-26; Le 19:17.) From this point forward his life is a study in perfidy, occupying the major part of six chapters of Second Samuel.—2Sa 13:21, 22.

(2 SAMUEL 13:23) After two full years, Abʹsa·lom’s sheepshearers were at Baʹal-haʹzor, near Eʹphra·im, and Abʹsa·lom invited all the sons of the king.

*** it-1 pp. 754-755 Ephraim ***

3. A city generally considered to be the same as the Ephrain captured by Abijah the king of Judah from Jeroboam the king of Israel. (2Ch 13:19) In the first century C.E., when the religious leaders took counsel to kill him, Jesus Christ, with his disciples, went to Ephraim in the country near the wilderness. (Joh 11:53, 54) The site commonly suggested for this city is the village of et-Taiyiba, about 6 km (3.5 mi) ENE of Bethel and 3 km (2 mi) ESE of the suggested location of Baal-hazor. (2Sa 13:23)

(2 SAMUEL 13:27) But Abʹsa·lom urged him, so he sent Amʹnon and all the king’s sons with him.

*** it-1 p. 33 Absalom ***

Two years passed. Sheepshearing time came, a festive occasion, and Absalom arranged a feast at Baal-hazor about 22 km (14 mi) NNE of Jerusalem, inviting the king’s sons and David himself. When his father begged off from attending, Absalom pressed him to agree to send Amnon, his firstborn, in his stead. (Pr 10:18) At the feast, when Amnon was in “a merry mood with wine,” Absalom ordered his servants to slay him. The other sons headed back to Jerusalem, and Absalom went into exile with his Syrian grandfather in the kingdom of Geshur to the E of the Sea of Galilee. (2Sa 13:23-38)

(2 SAMUEL 13:28) Then Abʹsa·lom ordered his attendants: “Watch, and when Amʹnon’s heart is in a cheerful mood from the wine, I will say to you, ‘Strike down Amʹnon!’ You must then put him to death. Do not be afraid. Is it not I who commands you? Be strong and courageous.”

*** it-1 p. 96 Amnon ***

Tamar’s full brother, Absalom, nursed a hatred of Amnon for this act, and two years later at a sheepshearing festival Absalom had his servants murder Amnon when he was “in a merry mood with wine.” (2Sa 13:20-29) Since Amnon, as David’s eldest son, was heir apparent to the throne, his death may also have been viewed as desirable by Absalom as a means to better his own possibilities of gaining the kingship. With this event the

2 Samuel

prophecy made by Nathan following David’s own misconduct with the wife of Uriah began to undergo fulfillment.—2Sa 12:10; see ABSALOM.

(2 SAMUEL 13:37) But Abʹsa·lom fled and went to Talʹmai the son of Am·miʹhud the king of Geshʹur. David mourned his son for many days.

*** it-1 p. 746 Time of David ***Geshur 2Sa 3:3; 13:37, 38

(2 SAMUEL 14:1) Now Joʹab the son of Ze·ruʹiah learned that the king’s heart longed for Abʹsa·lom.

*** it-1 p. 33 Absalom ***

Restoration to Favor. When three years’ time had eased the pain of the loss of his firstborn, David felt paternal longing for Absalom. Joab, reading his royal uncle’s thoughts, by means of stratagem opened the way for David to extend a probationary pardon allowing Absalom to be repatriated but without the right to appear in his father’s court. (2Sa 13:39; 14:1-24)

(2 SAMUEL 14:2) So Joʹab sent to Te·koʹa and summoned from there a clever woman and told her: “Act like you are in mourning, please, and put on garments of mourning, and do not rub yourself with oil. Behave like a woman who has been mourning over someone dead for a long time.

*** it-1 p. 113 Anointed, Anointing ***

To refrain from rubbing one’s body with oil was regarded as a sign of mourning. (2Sa 14:2; Da 10:2, 3)

*** it-1 p. 746 Time of David ***Tekoa 2Sa 14:1-4

(2 SAMUEL 14:7) Now the whole family has risen up against me, your servant, and they are saying, ‘Hand over the one who struck his brother, so that we may put him to death for the life of his brother whom he killed, even if it means wiping out the heir!’ They would extinguish the last glowing coal that I have left and leave to my husband neither a name nor a survivor on the surface of the earth.”


14:7—What is symbolized by “the glow of my charcoals”? The glow of slow-

2 Samuel

burning charcoal is used to denote a living offspring.

*** it-1 p. 426 Charcoal ***

The glow of slow-burning charcoal was used by the “wise woman” of Tekoa as an illustration of living posterity.—2Sa 14:1-7.

(2 SAMUEL 14:11) But she said: “Please, let the king remember Jehovah your God, so that the avenger of blood does not bring ruin and annihilate my son.” To this he said: “As surely as Jehovah is living, not one of your son’s hairs will fall to the ground.”

*** it-1 p. 1021 Hair ***

‘Not a hair of your head will perish (or, fall)’ is a statement guaranteeing full and complete protection and safety. (Lu 21:18; 1Sa 14:45; 2Sa 14:11; 1Ki 1:52; Ac 27:34)

(2 SAMUEL 14:24) However, the king said: “Let him return to his own house, but he may not see my face.” So Abʹsa·lom returned to his own house, and he did not see the face of the king.

*** it-1 p. 33 Absalom ***

Restoration to Favor. When three years’ time had eased the pain of the loss of his firstborn, David felt paternal longing for Absalom. Joab, reading his royal uncle’s thoughts, by means of stratagem opened the way for David to extend a probationary pardon allowing Absalom to be repatriated but without the right to appear in his father’s court. (2Sa 13:39; 14:1-24)

(2 SAMUEL 14:26) When he shaved his head—he had to shave it at the end of every year because it was so heavy for him—the hair of his head weighed 200 shekels by the royal stone weight.

*** it-1 p. 32 Absalom ***

Physical beauty ran strong in Absalom’s family. He was nationally praised for his outstanding beauty; his luxuriant growth of hair, doubtless made heavier by the use of oil or ointments, weighed some 200 shekels (2.3 kg; 5 lb) when annually cut. His sister Tamar was also beautiful, and his daughter, named for her aunt, was “most beautiful in appearance.” (2Sa 14:25-27; 13:1)

*** it-2 p. 918 Shekel ***

2 Samuel

Second Samuel 14:26 may indicate that there was a “royal” shekel different from the common shekel, or the reference may be to a standard weight kept at the royal palace.

(2 SAMUEL 14:27) To Abʹsa·lom were born three sons and one daughter, whose name was Taʹmar. She was a very beautiful woman.

*** it-1 p. 34 Absalom ***

Absalom’s Monument. A pillar had been erected by Absalom in “the Low Plain of the King,” also called “the Low Plain of Shaveh,” near Jerusalem. (2Sa 18:18; Ge 14:17) He had erected it because of having no sons to keep his name alive after his death. It thus appears that his three sons mentioned at 2 Samuel 14:27 had died when young.

(2 SAMUEL 14:33) So Joʹab went in to the king and told him. Then he called Abʹsa·lom, who came in to the king and prostrated himself before him, falling with his face to the ground before the king. Then the king kissed Abʹsa·lom.

*** it-1 p. 33 Absalom ***

Absalom endured this ostracized status for two years and then began maneuvering for full pardon. When Joab, as an official of the king’s court, refused to visit him, Absalom peremptorily had Joab’s barley field burned and, when the indignant Joab came, told him he wanted a final decision by the king and said, “If there is any error in me, he must then put me to death.” When Joab relayed the message, David received his son, who thereupon fell on the ground in symbol of complete submission, and the king gave him the kiss of full pardon.—2Sa 14:28-33.

(2 SAMUEL 15:1) After all these things, Abʹsa·lom acquired for himself a chariot and horses and 50 men to run before him.

*** it-1 p. 860 Forerunner ***

It was the Oriental custom that runners go before the royal chariot to prepare and announce the king’s coming and to assist him generally. (1Sa 8:11) Absalom and Adonijah, in imitation of such regal dignity and to add prestige and seeming sanction to their respective rebellions, placed 50 runners before their personal chariots.—2Sa 15:1; 1Ki 1:5; see RUNNERS.

(2 SAMUEL 15:2) Abʹsa·lom would rise up early and stand at the side of the road to the city gate. Whenever any man had a legal case that was to come to the king for judgment, Abʹsa·lom would call him and say: “From what city are you?” and he would say: “Your servant is from one of the tribes of Israel.”

2 Samuel

*** it-1 p. 893 Gate, Gateway ***

The gates were the city’s news centers not only because of the arrival of travelers and merchants but also because nearly all the workmen, especially those working in the fields, went in and out of the gate every day. So the gate was the place for meeting others. (Ru 4:1; 2Sa 15:2)

(2 SAMUEL 15:5) And when a man came near to bow down to him, Abʹsa·lom would extend his hand and grab hold of him and kiss him.

*** it-2 p. 523 Obeisance ***

When men started to bow down before David’s son Absalom, he grabbed them and kissed them, evidently to further his political ambitions by making a show of putting himself on a level with them. (2Sa 15:5, 6)

(2 SAMUEL 15:6) Abʹsa·lom would do this to all the Israelites who would come in to the king for judgment; so Abʹsa·lom kept stealing the hearts of the men of Israel.

*** w12 7/15 p. 13 Serve the God of Freedom ***

HE STOLE THEIR HEARTS5 The Bible contains many examples of those who were a bad influence on others. One

such example is Absalom, a son of King David. Absalom was an exceptionally good-looking man. In time, however, like Satan, he let greedy ambition fill his heart, for he began to covet his father’s throne, to which he was not entitled. In a sly attempt to seize the kingship, Absalom feigned deep concern for his fellow Israelites while cleverly insinuating that the king’s court lacked regard for them. Yes, just like the Devil in the garden of Eden, Absalom presented himself as a benefactor, at the same time cruelly maligning his own father.—2 Sam. 15:1-5.

6 Did Absalom’s clever scheme succeed? To some extent, yes, for the Bible account states: “Absalom kept stealing the hearts of the men of Israel.” (2 Sam. 15:6) In the end, though, Absalom’s arrogance led to his own downfall. And tragically, it also led to his death and the death of the thousands who were overreached by him.—2 Sam. 18:7, 14-17.

7 Why were those Israelites so easily deceived? Perhaps they desired the things Absalom promised them. Or maybe they were swayed by his physical appearance. Whatever the case, we can be sure of this: They lacked loyalty to Jehovah and his appointed king. Today, Satan continues to use “Absaloms” in his attempt to steal the hearts of Jehovah’s servants. ‘Jehovah’s standards are too restrictive,’ they may say. ‘And look at all those people who do not serve Jehovah. They have all the fun!’

2 Samuel

*** it-1 p. 33 Absalom ***

At any rate, once restored to royal rank, Absalom began an underhanded political campaign. With consummate skill he feigned great concern for the public welfare and presented himself as a man of the people. He carefully insinuated to the people, particularly those of the tribes outside Judah, that the king’s court was lacking in interest in their problems and was greatly in need of a warmhearted man like Absalom.—2Sa 15:1-6.

(2 SAMUEL 15:7) At the end of four years, Abʹsa·lom said to the king: “Let me go, please, to Hebʹron to pay my vow that I made to Jehovah.

*** it-1 p. 33 Absalom ***

The phrase “at the end of forty years” found at 2 Samuel 15:7 is uncertain in its application, and in the Greek Septuagint (Lagardian edition), Syriac Peshitta, and Latin Vulgate it is rendered as “four years.” But it is not likely that Absalom would wait a total of six years to fulfill a vow, if the “four years” were viewed as counting from the time of his complete reinstatement. (2Sa 14:28) Since a three-year famine, a war with the Philistines, and Adonijah’s attempt at the throne all took place during David’s reign but after the events now considered, it is evident that the writer’s starting point of “forty years” would have to have begun considerably prior to the beginning of David’s 40-year reign, and perhaps means 40 years from his first anointing by Samuel. This would then allow for Absalom’s being still a “young man” at this point (2Sa 18:5), since he was born sometime between 1077 and 1070 B.C.E.

(2 SAMUEL 15:10) Abʹsa·lom now sent spies through all the tribes of Israel, saying: “As soon as you hear the sound of the horn, announce, ‘Abʹsa·lom has become king in Hebʹron!’”

*** it-1 pp. 1083-1084 Hebron ***

Some years later David’s son Absalom returned to Hebron and there initiated his unsuccessful usurpation of his father’s kingship. (2Sa 15:7-10) It was likely because of Hebron’s historical importance as onetime capital of Judah, as well as because of its being his native city, that Absalom chose this city as the starting point of his drive for the throne.

(2 SAMUEL 15:14) At once David said to all his servants with him in Jerusalem: “Get up, and let us run away, for none of us will escape from Abʹsa·lom! Hurry, for fear he may quickly overtake us and bring disaster on us and strike the city with the sword!”


On one occasion, however, David saw fit to abandon the city before the advance of rebel forces led by his own son, Absalom. The king’s retreat may have been to avoid

2 Samuel

having blood shed in civil war at this place where Jehovah’s name rested. (2Sa 15:13-17) Whatever the motive for the retreat, it led to the fulfillment of the inspired prophecy spoken by Nathan. (2Sa 12:11; 16:15-23)

(2 SAMUEL 15:17) And the king continued on his way out with all the people following, and they stopped at Beth-merʹhak.

*** w09 5/15 p. 27 Imitate the Loyalty of Ittai ***

Picture the scene as David, fleeing Jerusalem, comes to a halt at a place called Beth-merhak, meaning “The Far House.” It is perhaps the last house in Jerusalem in the direction of the Mount of Olives before crossing the Kidron Valley. (2 Sam. 15:17; ftn.)

*** it-1 p. 301 Beth-merhak ***BETH-MERHAK

(Beth-merʹhak) [House Far Away; Distant House].

When King David withdrew from Jerusalem because of the rebellion of his son Absalom, he stopped at Beth-merhak, perhaps the last house of Jerusalem in the direction of the Mount of Olives before crossing the Kidron Valley. (2Sa 15:17, 23) It appears that at this point King David reviewed his forces as they were crossing over the valley, thus indicating that David was not engaged in a wild, panicky flight but, rather, was making an orderly withdrawal from the city.—2Sa 15:18-26.

(2 SAMUEL 15:18) All his servants leaving with him and all the Cherʹe·thites, the Pelʹe·thites, and the Gitʹtites, 600 men who had followed him from Gath, were passing by as the king reviewed them.

*** it-1 p. 431 Cherethites ***

Though apparently foreign born, the Cherethites of David’s day were not mere mercenaries, acting solely out of personal gain (as is often wrongly argued), but they were genuinely devoted to David as Jehovah’s anointed. This was amply demonstrated by their faithfully sticking with David when he was forced to evacuate Jerusalem because “the heart of the men of Israel” had come to be with rebel Absalom. (2Sa 15:13, 18)

(2 SAMUEL 15:19) Then the king said to Itʹtai the Gitʹtite: “Why should you also go with us? Go back and dwell with the new king, for you are a foreigner and also an exile from your place.


With heartfelt empathy, David says to Ittai: “Why should you yourself also go with us?

2 Samuel

Go back and dwell with the king [evidently meaning Absalom]; for you are a foreigner and, besides, you are an exile from your place.


2 Sam. 15:19,

(2 SAMUEL 15:23) Everyone in the land was weeping loudly while all these people crossed over, and the king was standing by the Kidʹron Valley; all the people were crossing over to the road leading to the wilderness.

*** it-1 p. 301 Beth-merhak ***BETH-MERHAK

(Beth-merʹhak) [House Far Away; Distant House].

When King David withdrew from Jerusalem because of the rebellion of his son Absalom, he stopped at Beth-merhak, perhaps the last house of Jerusalem in the direction of the Mount of Olives before crossing the Kidron Valley. (2Sa 15:17, 23) It appears that at this point King David reviewed his forces as they were crossing over the valley, thus indicating that David was not engaged in a wild, panicky flight but, rather, was making an orderly withdrawal from the city.—2Sa 15:18-26.

2 Samuel

Chapters 16 -18

(2 SAMUEL 16:3) The king now said: “And where is the son of your master?” At this Ziʹba said to the king: “He is staying in Jerusalem, for he said, ‘Today the house of Israel will give back the royal rule of my father to me.’”

*** w02 2/15 p. 15 They Coped With Thorns in Their Flesh ***

An ambitious scheme of that kind would have been out of character for such an appreciative, humble man as Mephibosheth. No doubt he well knew the faithful record set by his father, Jonathan. Although a son of King Saul, Jonathan had humbly recognized David as Jehovah’s choice to be king over Israel. (1 Samuel 20:12-17) As the God-fearing parent of Mephibosheth and a loyal friend to David, Jonathan would not have taught his young son to aspire to royal power.

*** w02 2/15 pp. 14-15 par. 11 They Coped With Thorns in Their Flesh ***11 Later on, Mephibosheth had to contend with another thorn in his flesh. His servant

Ziba slandered him before King David, who was then fleeing Jerusalem because of the rebellion of Absalom, David’s son. Ziba said that Mephibosheth had disloyally stayed behind in Jerusalem in the hope of acquiring the kingship for himself. David believed Ziba’s slander and turned over all of Mephibosheth’s property to that liar!—2 Samuel 16:1-4.

(2 SAMUEL 16:5) When King David reached Ba·huʹrim, a man of the family of Saul’s house named Shimʹe·i, the son of Geʹra, came out shouting curses as he approached.

*** it-1 p. 746 Time of David ***Bahurim 2Sa 3:13-16; 16:5-13

(2 SAMUEL 16:9) Then A·bishʹai the son of Ze·ruʹiah said to the king: “Why should this dead dog curse my lord the king? Let me go over, please, and take off his head.”

*** w99 5/1 p. 32 A Victory Over Evil ***A Victory Over Evil

“WHY should this dead dog call down evil upon my lord the king? Let me go over, please, and take off his head.” This request came from Abishai, an Israelite army chief. It was his angry response when he heard his lord, King David, being hatefully abused by a Benjamite named Shimei.—2 Samuel 16:5-9.

Abishai was yielding to a philosophy commonly espoused today—the principle of

2 Samuel

fighting fire with fire. Yes, Abishai wanted to make Shimei suffer for the insults that he had heaped upon David.

(2 SAMUEL 16:10) But the king said: “What do I have to do with you, you sons of Ze·ruʹiah? Let him curse me, for Jehovah has said to him, ‘Curse David!’ So who should say, ‘Why are you doing this?’”

*** it-2 p. 301 Malediction ***

Because David recognized that only Jehovah can make a malediction effective, he rejected Abishai’s angry request to be allowed to go and ‘take off the head’ of Shimei, who was abusively calling down evil on David. David said: “Let him alone that he may call down evil, for Jehovah has said so to him! Perhaps Jehovah will see with his eye, and Jehovah will actually restore to me goodness instead of his malediction this day.” (2Sa 16:5-12; compare Ps 109:17, 18, 28.)

(2 SAMUEL 16:11) David then said to A·bishʹai and all his servants: “Here my own son, who came from my own body, is seeking my life, and how much more now a Benʹja·min·ite! Leave him alone so that he may curse me, for Jehovah told him to!

*** w99 5/1 p. 32 A Victory Over Evil ***

What, though, was David’s reaction? David restrained Abishai, saying: “Let him alone.” Although innocent of Shimei’s charges, David humbly resisted the temptation to retaliate. Instead, he left the matter in Jehovah’s hands.—2 Samuel 16:10-13.

When David returned to the throne after fleeing from an unsuccessful revolt by his son, among the first to greet him and ask for forgiveness was Shimei. Again Abishai wanted to kill him, but again David did not allow it.—2 Samuel 19:15-23.

In this instance, David proved to be a worthy picture of Jesus Christ, of whom the apostle Peter wrote: “When he was being reviled, he did not go reviling in return . . . but kept on committing himself to the one who judges righteously.”—1 Peter 2:23.

Today, Christians are admonished to be “humble in mind, not paying back injury for injury.” (1 Peter 3:8, 9) By following the course set by David and Jesus Christ, we too can “keep conquering the evil with the good.”—Romans 12:17-21.

(2 SAMUEL 16:16) When Huʹshai the Arʹchite, David’s friend, came in to Abʹsa·lom, Huʹshai said to Abʹsa·lom: “Long live the king! Long live the king!”

*** it-1 p. 34 Absalom ***

Occupying Jerusalem and the palace, Absalom accepted Hushai’s apparent defection to his side after first making a sarcastic reference to Hushai’s being the faithful

2 Samuel

“companion” of David. Then, acting on Ahithophel’s counsel, Absalom publicly had relations with his father’s concubines as proof of the complete break between himself and David and of his unrelenting determination to maintain control of the throne. (2Sa 16:15-23) In this way the latter part of Nathan’s inspired prophecy saw fulfillment.—2Sa 12:11.

(2 SAMUEL 16:17) At this Abʹsa·lom said to Huʹshai: “Is this your loyal love toward your friend? Why did you not go with your friend?”

*** it-1 p. 34 Absalom ***

Occupying Jerusalem and the palace, Absalom accepted Hushai’s apparent defection to his side after first making a sarcastic reference to Hushai’s being the faithful “companion” of David. Then, acting on Ahithophel’s counsel, Absalom publicly had relations with his father’s concubines as proof of the complete break between himself and David and of his unrelenting determination to maintain control of the throne. (2Sa 16:15-23) In this way the latter part of Nathan’s inspired prophecy saw fulfillment.—2Sa 12:11.

(2 SAMUEL 16:21) At that A·hithʹo·phel said to Abʹsa·lom: “Have relations with your father’s concubines, those whom he left behind to take care of the house. Then all Israel will hear that you have made yourself a stench to your father, and those who support you will be strengthened.”

*** w05 5/15 p. 13 Mari—Ancient Queen of the Desert ***

The tablets found at Mari also shed light on certain Bible passages. For example, the tablets indicate that taking possession of an enemy’s harem was “a fundamental fact of royal conduct at the time.” The counsel of the traitor Ahithophel to King David’s son Absalom to have relations with his father’s concubines was by no means original.—2 Samuel 16:21, 22.

*** it-1 p. 34 Absalom ***

Then, acting on Ahithophel’s counsel, Absalom publicly had relations with his father’s concubines as proof of the complete break between himself and David and of his unrelenting determination to maintain control of the throne. (2Sa 16:15-23) In this way the latter part of Nathan’s inspired prophecy saw fulfillment.—2Sa 12:11.

(2 SAMUEL 16:22) So they pitched a tent for Abʹsa·lom on the roof, and Abʹsa·lom had relations with the concubines of his father before the eyes of all Israel.

*** si p. 62 par. 21 Bible Book Number 10—2 Samuel ***21 Back in Jerusalem, at Ahithophel’s suggestion, the usurper Absalom has relations

with his father’s concubines “under the eyes of all Israel.” This is in fulfillment of Nathan’s

2 Samuel

prophetic judgment. (16:22; 12:11) Also, Ahithophel counsels Absalom to take a force of 12,000 men and hunt David down in the wilderness. However, Hushai, who has won his way into Absalom’s confidence, recommends a different course. And just as David has prayed, the counsel of Ahithophel is frustrated. Judaslike, the frustrated Ahithophel goes home and strangles himself.

*** it-1 p. 495 Concubine ***

Since by Oriental custom the wives and concubines of a king could only become those of his legal successor, Absalom, who demonstrated the greatest disrespect for David, tried to strengthen his efforts to get the kingship by having relations with the ten concubines of his father David. (2Sa 16:21, 22)

*** it-2 p. 157 King ***

Wives and property. The marriage and family customs of the Judean kings included the practice of having a plurality of wives and concubines, although the Law stipulated that the king was not to multiply wives to himself. (De 17:17) The concubines were considered to be crown property and were passed on to the successor to the throne along with the rights and property of the king. To marry or take possession of one of the deceased king’s concubines was tantamount to publishing a claim to the throne. Hence, Absalom’s having relations with the concubines of his father, King David, and Adonijah’s requesting as wife Abishag, David’s nurse and companion in his old age, were equivalent to claims on the throne. (2Sa 16:21, 22; 1Ki 2:15-17, 22) These were treasonable acts.

(2 SAMUEL 17:10) Even the courageous man whose heart is like that of a lion will surely melt in fear, for all Israel knows that your father is a mighty man and that the men with him are courageous.

*** w96 7/15 p. 32 You Can Have “the Heart of the Lion” ***You Can Have “the Heart of the Lion”

THE Bible sometimes uses the lion as a symbol of courage and confidence. Valiant or courageous men are described as having “the heart of the lion,” and the righteous are said to be “like a young lion that is confident.” (2 Samuel 17:10; Proverbs 28:1) Especially when challenged, the lion shows it deserves its reputation as “the mightiest among the beasts.”—Proverbs 30:30.

It is to the lion’s fearlessness that Jehovah God likens his determination to protect his people. Isaiah 31:4, 5 states: “Just as the lion growls, even the maned young lion, over its prey, when there is called out against it a full number of shepherds, and in spite of their voice he will not be terrified and in spite of their commotion he will not stoop; in the same way Jehovah of armies will come down to wage war over Mount Zion . . . Defending her, he will also certainly deliver her. Sparing her, he must also cause her to escape.” Jehovah thus assures his servants of his active care, particularly in the face of adversity.

2 Samuel

The Bible compares mankind’s greatest adversary, Satan the Devil, to a roaring, ravenous lion. To avoid becoming his prey, we are told in the Scriptures: “Keep your senses, be watchful.” (1 Peter 5:8) One way to do this is to avoid fatal spiritual drowsiness. In this regard Jesus said: “Pay attention to yourselves that your hearts never become weighed down with overeating and heavy drinking and anxieties of life.” (Luke 21:34-36) Yes, being spiritually awake in these “last days” can give us “the heart of the lion,” one that is ‘steadfast, reliant on Jehovah.’—2 Timothy 3:1; Psalm 112:7, 8.

(2 SAMUEL 17:12) We will come against him wherever he is found, and we will come upon him just like the dew that falls on the ground; and not one of them will survive, not he nor any of the men with him.

*** it-1 p. 624 Dew ***

Dewdrops are quiet and numerous. Perhaps to denote stealthiness or a multitude as numerous as dewdrops, Hushai told Absalom: “We ourselves will be upon [David] just as the dew falls upon the ground.” (2Sa 17:12)

(2 SAMUEL 17:17) Jonʹa·than and A·himʹa·az were staying at En-roʹgel; so a servant girl went off and told them and they went to tell King David, for they did not dare to be seen entering the city.

*** gl p. 21 Jerusalem and the Temple of Solomon ***En-rogel

*** gl p. 20 Jerusalem and the Temple of Solomon ***

En-rogel to the south supplied fresh water, especially vital during enemy attacks.—2Sa 17:17.

(2 SAMUEL 17:23) When A·hithʹo·phel saw that his advice had not been acted on, he saddled a donkey and went to his house in his hometown. After he gave instructions to his household, he hanged himself. So he died and was buried in the burial place of his forefathers.

*** it-1 p. 34 Absalom ***

Ahithophel, evidently realizing that Absalom’s revolt would fail, committed suicide.—2Sa 17:1-14, 23.

*** it-1 pp. 65-66 Ahithophel ***

Later this once-close companion treacherously turned traitor and joined David’s son

2 Samuel

Absalom in a coup against the king. As a ringleader in the rebellion, he advised Absalom to violate David’s concubines, and he asked permission to raise an army of 12,000 and immediately hunt down and kill David while David was in a disorganized and weakened state. (2Sa 15:31; 16:15, 21; 17:1-4) When Jehovah thwarted this bold scheme, and the counsel of Hushai was followed, Ahithophel evidently realized that Absalom’s revolt would fail. (2Sa 15:32-34; 17:5-14) He committed suicide and was buried with his forefathers. (2Sa 17:23) Apart from wartime, this is the only case of suicide mentioned in the Hebrew Scriptures.

*** it-1 p. 1031 Hanging ***

In two cases of suicide recorded in the Bible, strangulation by hanging was employed. Ahithophel, David’s traitorous counselor, strangled himself (“hanged himself,” LXX). (2Sa 17:23) Ahithophel’s action was prophetic of that of one of Jesus’ apostles who proved to be traitorous, Judas Iscariot. (Ps 41:9; Joh 13:18) Judas hanged himself also. (Mt 27:5)

(2 SAMUEL 17:24) Meanwhile, David went to Ma·ha·naʹim, and Abʹsa·lom crossed the Jordan with all the men of Israel.

*** it-1 p. 746 Time of David ***Mahanaim 2Sa 2:8-10; 17:24-29

(2 SAMUEL 17:25) Abʹsa·lom put A·maʹsa in charge of the army in place of Joʹab; A·maʹsa was the son of a man named Ithʹra the Israelite, who had relations with Abʹi·gail the daughter of Naʹhash, the sister of Ze·ruʹiah, Joʹab’s mother.

*** it-1 p. 21 Abigail ***

2. One of David’s two sisters. (1Ch 2:13-17) Some scholars believe that she was only a half sister, being related by mother but not by father. At 2 Samuel 17:25 Abigail is called “the daughter of Nahash.” Rabbinic tradition holds that Nahash is simply another name for Jesse, David’s father. The Greek Septuagint (Lagardian edition) has “Jesse” instead of “Nahash” in this verse. A number of modern translations also read this way. (See AT; JB; NC [Spanish].) However, it is noteworthy that the record at 1 Chronicles 2:13-16 does not call Abigail and Zeruiah ‘daughters of Jesse’ but rather “sisters” of Jesse’s sons, including David. This allows for the possibility that their mother had first been married to a man named Nahash, to whom she bore Abigail and Zeruiah before becoming Jesse’s wife and the mother of his sons. It cannot, therefore, be stated dogmatically that Abigail was the daughter of Jesse.—See NAHASH No. 2.

*** it-2 p. 51 Jesse ***

The two sisters of David, Abigail and Zeruiah, are nowhere called Jesse’s daughters, but one is called “the daughter of Nahash.” (1Ch 2:16, 17; 2Sa 17:25) It may be that

2 Samuel

Nahash was the former husband of Jesse’s wife, making her girls half sisters to Jesse’s sons, unless Nahash is another name for Jesse, or even the name of his wife, as some have suggested.

*** it-2 p. 461 Nahash ***

2. The father of David’s sister or half sister Abigail and possibly the father of Zeruiah. He was the grandfather of Amasa, and perhaps also of Abishai, Asahel, and Joab. (2Sa 17:25; 1Ch 2:16, 17) Abigail is called “the daughter of Nahash,” but she and her sister are not directly called the daughters of Jesse, David’s father, though they are referred to as the “sisters” of Jesse’s sons, including David. This leaves several possible relationships: (1) That Nahash was a woman, Jesse’s wife and the mother of all involved (the name could be given to either sex), but this is not very likely because women were usually introduced into a genealogy only for special reasons, which here seem to be missing. (2) That Nahash was another name for Jesse, as is suggested by early Jewish tradition. The Greek Septuagint (Lagardian edition) has “Jesse” instead of Nahash in 2 Samuel 17:25.

(2 SAMUEL 17:28) brought beds, basins, clay pots, wheat, barley, flour, roasted grain, broad beans, lentils, parched grain,

*** it-1 p. 843 Food ***

Grain was often eaten roasted, either by taking a bunch of the grain ears together and holding them over a fire or by roasting them in a pan. (Ru 2:14; 2Sa 17:28)

(2 SAMUEL 17:29) honey, butter, sheep, and cheese. They brought all of this out for David and the people with him to eat, for they said: “The people are hungry and tired and thirsty in the wilderness.”

*** it-1 p. 430 Cheese ***

During the civil war instigated by Absalom, friends sent David provisions of food, including “curds of cattle,” and these too may have been soft cheeses.—2Sa 17:29.

(2 SAMUEL 18:5) Then the king gave Joʹab and A·bishʹai and Itʹtai this order: “Deal gently with the young man Abʹsa·lom for my sake.” All the men heard it when the king gave all the chiefs the order about Abʹsa·lom.

*** it-1 p. 924 Gentleness ***

At 2 Samuel 18:5 David, a man of war, because of fatherly love, commanded Joab to deal gently with his rebellious son Absalom. The Hebrew word here (ʼat) has reference to a going softly or a gentle motion.

2 Samuel

(2 SAMUEL 18:6) The men went out to the field to meet Israel, and the battle took place in the forest of Eʹphra·im.

*** it-1 p. 755 Ephraim ***

4. “The forest of Ephraim” was an area on the E side of the Jordan where the army of King David fought with that of his rebellious son Absalom. (2Sa 18:6-8) The actual site of the forest of Ephraim in the land of Gilead is unknown, but it was probably in the vicinity of Mahanaim.—2Sa 17:22, 24, 26.

(2 SAMUEL 18:8) The battle spread through the whole region. Furthermore, the forest devoured more of the people than the sword did on that day.

*** w87 3/15 p. 31 Questions From Readers ***Questions From Readers

▪ What is meant at 2 Samuel 18:8, which says: “The forest did more in eating up the people than the sword did”?

King David’s handsome son Absalom usurped the throne and forced his father to flee Jerusalem. Thereafter, in the forest of Ephraim (perhaps east of the Jordan River) a battle took place between Absalom’s forces and those loyal to Jehovah’s anointed king, David. The account at 2 Samuel 18:6, 7 reports that in the fierce battle David’s men slaughtered 20,000 rebels. In part, the next verse adds: “Furthermore, the forest did more in eating up the people than the sword did in eating them up on that day.”

Some have suggested that this refers to rebel soldiers’ being devoured by wild beasts dwelling in the woods. (1 Samuel 17:36; 2 Kings 2:24) But such literal eating by animals need not be meant, any more than that “the sword” literally ate those slain in battle. Actually, the battle “got to be spread out over all the land that was in sight.” So a more likely explanation is that Absalom’s routed men, who were fleeing in panic through the rocky forest, perhaps fell into pits and hidden ravines, and became entangled in dense underbrush. Interestingly, the account goes on to relate that Absalom himself became a victim of the forest. Apparently because of his abundant hair, his head got caught in a big tree, leaving him helplessly exposed to a fatal attack by Joab and his men. Absalom’s corpse was ‘pitched in the forest into a big hollow, and a very big pile of stones was raised up over him.’—2 Samuel 18:9-17.

(2 SAMUEL 18:9) Abʹsa·lom eventually found himself facing the servants of David. Abʹsa·lom was riding on a mule, and the mule went under the thick branches of a large tree, and his head got entangled in the big tree, so that he was suspended in midair while the mule he had been riding kept going.

2 Samuel

*** it-1 p. 34 Absalom ***

Decisive Battle and Death. Absalom’s newly formed forces were administered a crushing defeat by David’s experienced fighters. The battle reached into the forest of Ephraim. Absalom, riding away on his royal mule, passed under the low branches of a large tree and apparently got his head enmeshed in the fork of a branch so that he was left suspended in the air.

(2 SAMUEL 18:12) But the man said to Joʹab: “Even if I were handed 1,000 pieces of silver, I could not lift my hand against the king’s son, for we heard the king order you and A·bishʹai and Itʹtai, ‘Whoever you are, watch over the young man Abʹsa·lom.’

*** it-1 p. 34 Absalom ***

The man who reported to Joab that he had seen him said he would not have disobeyed David’s request by slaying Absalom for “a thousand pieces of silver [if shekels, c. $2,200],”

(2 SAMUEL 18:18) Now Abʹsa·lom, while he was alive, had taken and set up for himself a pillar in the Valley of the King, for he said: “I have no son to preserve the memory of my name.” So he named the pillar after himself, and it is called Abʹsa·lom’s Monument to this day.

*** it-1 pp. 34-35 Absalom ***

Absalom’s Monument. A pillar had been erected by Absalom in “the Low Plain of the King,” also called “the Low Plain of Shaveh,” near Jerusalem. (2Sa 18:18; Ge 14:17) He had erected it because of having no sons to keep his name alive after his death. It thus appears that his three sons mentioned at 2 Samuel 14:27 had died when young. Absalom was not buried at the place of his monument but was left in a hollow in the forest of Ephraim.—2Sa 18:6, 17.

There is a pillar cut out of the rock in the Kidron Valley that has been called the Tomb of Absalom, but its architecture indicates it is from the Greco-Roman period, perhaps of the time of Herod. So there is no basis for associating the name of Absalom with it.

*** it-2 p. 911 Shaveh, Low Plain of ***

Centuries later, Absalom erected his monument in “the Low Plain of the King,” apparently the same place and likely near Jerusalem. (2Sa 18:18) Josephus indicated that Absalom’s Monument was set up “two stades [370 m; 1,214 ft] distant from Jerusalem.” (Jewish Antiquities, VII, 243 [x, 3]) However, the exact location of the Low Plain of Shaveh cannot now be ascertained.

(2 SAMUEL 18:33) This disturbed the king, and he went up to the roof chamber over the gateway and wept, saying as he walked: “My son Abʹsa·lom, my son, my son Abʹsa·lom! If

2 Samuel

only I had died instead of you, Abʹsa·lom my son, my son!”

*** g94 3/8 p. 26 Help for Your Grief ***

THE sting of death not only pains but numbs most survivors—husband, wife, father, mother, son, daughter, or friend. The wise may ask questions but hear no comforting answers, and the strong may weep under the weight of grief but get no solace. Bible readers may be reminded of the outcry of David at the execution of treacherous Absalom: “My son Absalom, my son, my son Absalom! O that I might have died, I myself, instead of you, Absalom my son, my son!” (2 Samuel 18:33) This was not the cry of a king concerning a traitor; it was the cry of a father for his dead son.

2 Samuel

Chapters 19 -21

(2 SAMUEL 19:23) Then the king said to Shimʹe·i: “You will not die.” And the king gave him his oath.

*** it-2 pp. 930-931 Shimei ***

Again Abishai wanted to kill him, but again David did not allow it, this time swearing that he would not put Shimei to death. (2Sa 19:15-23) However, before his death David told Solomon to “bring his gray hairs down to Sheol with blood.”—1Ki 2:8, 9.

At the start of his reign, Solomon called Shimei and ordered him to move to Jerusalem and not to leave the city; if he ever left the city, he would be put to death. Shimei agreed to these terms, but three years later he left the city to recover two of his slaves who had fled to Gath. On learning of this violation, Solomon called Shimei to account for breaking his oath to Jehovah and ordered Benaiah to execute him.—1Ki 2:36-46.

(2 SAMUEL 19:24) Me·phibʹo·sheth, the grandson of Saul, also came down to meet the king. He had not cared for his feet or trimmed his mustache or washed his garments from the day the king left until the day he returned in peace.

*** it-1 p. 266 Beard ***

During extreme grief, shame, or humiliation, a man might pluck hairs from his beard, or he might leave the beard or the mustache untended. (Ezr 9:3) It may have been the untended beard of Mephibosheth, son of Jonathan, that indicated to David that Mephibosheth was perhaps telling the truth when he said that his servant Ziba had slandered him, and that Mephibosheth was actually mourning while David was a refugee from Absalom, contrary to what Ziba had reported. (2Sa 16:3; 19:24-30)

*** it-1 p. 1021 Hair ***

To neglect the hair or beard, likely leaving them untrimmed and untended, was a sign of mourning. (2Sa 19:24)

(2 SAMUEL 19:27) But he slandered your servant to my lord the king. However, my lord the king is like an angel of the true God, so do whatever seems good to you.

*** it-2 p. 373 Mephibosheth ***

When David asked why Mephibosheth had not gone with him, Mephibosheth gave the explanation that his servant had tricked him and also said: “So he slandered your servant to my lord the king. But my lord the king is as an angel of the true God” (that is, he would

2 Samuel

see the matter in its true light).

*** it-2 p. 373 Mephibosheth ***

2Sa 19:24-30;

(2 SAMUEL 19:29) However, the king said to him: “Why keep on speaking like this? I have decided that you and Ziʹba should share the field.”


19:29—Why did David respond the way he did to Mephibosheth’s explanation? Upon hearing Mephibosheth, David must have realized that he erred when he took Ziba’s words at face value. (2 Samuel 16:1-4; 19:24-28) Very likely, this irritated David, and he did not want to hear anything further about the matter.

(2 SAMUEL 19:31) Then Bar·zilʹlai the Gilʹe·ad·ite came down from Ro·geʹlim to the Jordan to escort the king to the Jordan.

*** it-1 p. 746 Time of David ***Rogelim 2Sa 19:31, 32

(2 SAMUEL 19:33) So the king said to Bar·zilʹlai: “Cross over with me, and I will supply you with food in Jerusalem.”

*** w07 7/15 p. 14 Barzillai—A Man Aware of His Limitations ***

On that occasion, David extended to aged Barzillai this invitation: “You yourself cross over with me, and I shall certainly supply you with food with me in Jerusalem.”—2 Samuel 19:15, 31, 33.

Undoubtedly, David had greatly appreciated Barzillai’s help. It does not seem that the king merely wanted to return the favor by providing material necessities. Wealthy Barzillai did not need that kind of assistance. David may have wanted him at the royal court because of that aged man’s admirable qualities. Having a permanent place there would have been an honor, allowing Barzillai to enjoy the privileges of the king’s friendship.

(2 SAMUEL 19:34) But Bar·zilʹlai said to the king: “How many days of my life are left that I should go up with the king to Jerusalem?


Modesty and Realism

2 Samuel

Responding to King David’s invitation, Barzillai said: “What are the days of the years of my life like, that I should go up with the king to Jerusalem? I am eighty years old today. Could I discern between good and bad, or could your servant taste what I ate and what I drank, or could I listen anymore to the voice of male and female singers?” (2 Samuel 19:34, 35) Thus, Barzillai respectfully turned down the invitation and declined a fine privilege. But why?

One reason for Barzillai’s decision may have been his advanced age and the limitations that went along with it. Barzillai may have felt that he would not live much longer. (Psalm 90:10) He had done what he could to support David, but he was also aware of the limitations that advanced age placed upon him. Barzillai did not allow the thought of prestige and prominence to prevent him from realistically evaluating his capabilities. Unlike ambitious Absalom, Barzillai wisely displayed modesty.—Proverbs 11:2.

(2 SAMUEL 19:35) I am 80 years old today. Can I discern between good and bad? Can I, your servant, taste what I eat and drink? Can I still listen to the voice of male and female singers? So why should your servant be an added burden to my lord the king?

*** w07 7/15 pp. 14-15 Barzillai—A Man Aware of His Limitations ***

Modesty and Realism

Responding to King David’s invitation, Barzillai said: “What are the days of the years of my life like, that I should go up with the king to Jerusalem? I am eighty years old today. Could I discern between good and bad, or could your servant taste what I ate and what I drank, or could I listen anymore to the voice of male and female singers?” (2 Samuel 19:34, 35) Thus, Barzillai respectfully turned down the invitation and declined a fine privilege. But why?

One reason for Barzillai’s decision may have been his advanced age and the limitations that went along with it. Barzillai may have felt that he would not live much longer. (Psalm 90:10) He had done what he could to support David, but he was also aware of the limitations that advanced age placed upon him. Barzillai did not allow the thought of prestige and prominence to prevent him from realistically evaluating his capabilities. Unlike ambitious Absalom, Barzillai wisely displayed modesty.—Proverbs 11:2.

Another reason for Barzillai’s decision may have been a desire that his limitations in no way hinder the activity of the divinely appointed king. Barzillai asked: “Why should your servant become a burden anymore to my lord the king?” (2 Samuel 19:35) Although he still supported David, Barzillai likely believed that a younger man could carry out assignments more effectively.

(2 SAMUEL 19:37) Let your servant return, please, and let me die in my city near the burial place of my father and my mother. But here is your servant Chimʹham. Let him cross over with my lord the king, and you may do for him what seems good to you.”

2 Samuel


2 Samuel 19:37


Although he still supported David, Barzillai likely believed that a younger man could carry out assignments more effectively. Presumably referring to his own son, Barzillai said: “Here is your servant Chimham. Let him cross over with my lord the king; and you do to him what is good in your eyes.” Instead of being offended, David accepted this suggestion.

(2 SAMUEL 20:8) When they were near the great stone in Gibʹe·on, A·maʹsa came to meet them. Now Joʹab was wearing his battle clothing, and he had a sword in its sheath strapped to his hip. When he stepped forward, the sword fell out.

*** it-1 p. 169 Arms, Armor ***

Second Samuel 20:8 allows for the possibility that Joab deliberately adjusted his sword so that it fell from its sheath and then merely held the weapon in his hand instead of sheathing it once again. Unsuspecting Amasa perhaps thought it had fallen accidentally, and he was unconcerned. That proved fatal.

*** it-1 p. 746 Time of David ***Gibeon 2Sa 2:12-17; 20:8-10

(2 SAMUEL 20:10) A·maʹsa was not on guard against the sword that was in Joʹab’s hand, and Joʹab stabbed him with it in the abdomen, and his intestines spilled out on the ground. He did not have to stab him again; once was enough to kill him. Then Joʹab and his brother A·bishʹai chased after Sheʹba the son of Bichʹri.

*** it-1 p. 87 Amasa ***

Finally, when the latecomer Amasa met them, Joab, pretending to give an affectionate kiss, grabbed Amasa by the beard with one hand and used the sword in his other hand to rip Amasa’s abdomen open. (2Sa 20:4-12) This may have been deserved recompense for Amasa’s siding with Absalom but certainly not at the hand from which it came. David therefore commanded Solomon that Amasa should be avenged through the death of Joab.—1Ki 2:5, 32.

(2 SAMUEL 20:14) Sheʹba passed through all the tribes of Israel to Abel of Beth-maʹa·cah. The Bichʹrites gathered together and also went in after him.

*** it-1 p. 746 Time of David ***

2 Samuel

Abel-beth-maacah 2Sa 20:14-22

(2 SAMUEL 20:19) I represent the peaceable and faithful ones of Israel. You are seeking to destroy a city that is like a mother in Israel. Why should you do away with the inheritance of Jehovah?”

*** it-1 p. 16 Abel-beth-maacah ***

David’s men under Joab besieged the city when the rebel Sheba fled there. Thereupon, a wise woman, speaking for “the peaceable and faithful ones of Israel,” pleaded with Joab not to destroy Abel, from of old the place to inquire for wise judgments, hence “a mother in Israel”; meaning also, probably, a metropolis or city having dependent towns. Heeding this woman’s advice, the inhabitants pitched Sheba’s head over the wall, and the city was spared.—2Sa 20:14-22.

(2 SAMUEL 20:23) Now Joʹab was in charge of all the army of Israel; Be·naiʹah the son of Je·hoiʹa·da was over the Cherʹe·thites and the Pelʹe·thites.

*** it-1 p. 419 Carian Bodyguard ***

Many scholars consider the Carian bodyguard to be another name for the Cherethites, mentioned as serving in the military forces of David and Solomon. In the view of some scholars, the Cherethites also functioned as a special bodyguard for these kings. (2Sa 8:18; 1Ki 1:38; 1Ch 18:17) This connection of the Carian bodyguard with the Cherethites is additionally based on the fact that the Masoretic text says “Carian bodyguard” at 2 Samuel 20:23, while the reading in its margin, as well as in many Hebrew manuscripts, is “Cherethites.”

(2 SAMUEL 20:26) And Iʹra the Jaʹir·ite also became a chief minister for David.

*** it-1 p. 1215 Ira ***

1. A Jairite listed among King David’s leading officers as “a priest of David.” (2Sa 20:26) Ira perhaps was a descendant of the Jair mentioned at Numbers 32:41, and therefore, in this case the designation “priest” may signify “chief minister,” “prince.” There is no Biblical evidence that the Jairites were Levites. However, if the reading of the Syriac Peshitta is correct, Ira may have been a priest from the Levite city of Jattir (Jathir).—Compare 2Sa 8:18; 1Ch 6:57; 18:17.

*** it-1 p. 1250 Jairite ***JAIRITE

(Jaʹir·ite) [Of (Belonging to) Jair].

2 Samuel

The designation of Ira the “priest of David.” (2Sa 20:26) Perhaps Ira was a descendant of the Manassite Jair. But if the Syriac Peshitta is correct, he may have been a priest from the Levite city of Jattir.—See IRA No. 1.

(2 SAMUEL 21:1) Now there was a famine in the days of David for three consecutive years, so David consulted Jehovah, and Jehovah said: “There is bloodguilt on Saul and on his house, because he put the Gibʹe·on·ites to death.”

*** it-1 p. 932 Gibeon ***

The fact that bloodguilt was upon both Saul and his household suggests that, although Saul probably took the lead in the murderous action, the “sons” of Saul may directly or indirectly have shared in it. (2Sa 21:1-9) In that event this would not be a case of sons dying for the sins of their fathers (De 24:16) but would involve the administration of retributive justice in harmony with the law “soul will be for soul.”—De 19:21.

*** it-1 p. 932 Gibeon ***

Throughout the centuries, the original Gibeonites continued to exist as a people, although King Saul schemed to destroy them. The Gibeonites, however, patiently waited on Jehovah to reveal the injustice. This he did by means of a three-year famine in David’s reign.

(2 SAMUEL 21:2) So the king called the Gibʹe·on·ites and spoke to them. (Incidentally, the Gibʹe·on·ites were not Israelites but Amʹor·ites who remained, and the Israelites had sworn to spare them, but Saul sought to strike them down in his zeal for the people of Israel and Judah.)

*** it-1 p. 1125 Hivites ***

They are called “Amorites” at 2 Samuel 21:2, but this is evidently because “Amorite” was a term often applied to the Canaanite nations in general, since the Amorites were one of the most powerful tribes. (See AMORITE.)

(2 SAMUEL 21:4) The Gibʹe·on·ites said to him: “It is not a matter of silver or gold for us in connection with Saul and his household; nor can we put any man to death in Israel.” At that he said: “Whatever you say, I will do for you.”

*** it-1 p. 932 Gibeon ***

The Gibeonites rightly answered that it was not “a matter of silver or gold,” because, according to the Law, no ransom could be accepted for a murderer. (Nu 35:30, 31) They also recognized that they could not put a man to death without legal authorization. Therefore, not until David’s further questioning did they request that seven “sons” of Saul

2 Samuel

be handed over to them. The fact that bloodguilt was upon both Saul and his household suggests that, although Saul probably took the lead in the murderous action, the “sons” of Saul may directly or indirectly have shared in it. (2Sa 21:1-9) In that event this would not be a case of sons dying for the sins of their fathers (De 24:16) but would involve the administration of retributive justice in harmony with the law “soul will be for soul.”—De 19:21.

(2 SAMUEL 21:6) let seven of his sons be given to us. We will hang their dead bodies before Jehovah in Gibʹe·ah of Saul, the chosen one of Jehovah.” The king then said: “I will hand them over.”

*** it-1 p. 932 Gibeon ***

Therefore, not until David’s further questioning did they request that seven “sons” of Saul be handed over to them. The fact that bloodguilt was upon both Saul and his household suggests that, although Saul probably took the lead in the murderous action, the “sons” of Saul may directly or indirectly have shared in it. (2Sa 21:1-9) In that event this would not be a case of sons dying for the sins of their fathers (De 24:16) but would involve the administration of retributive justice in harmony with the law “soul will be for soul.”—De 19:21.

(2 SAMUEL 21:8) So the king took Ar·moʹni and Me·phibʹo·sheth, the two sons of Rizʹpah the daughter of Aʹiah whom she bore to Saul, and the five sons of Miʹchal the daughter of Saul whom she bore to Aʹdri·el the son of Bar·zilʹlai the Me·holʹath·ite.


21:8—How can it be said that Saul’s daughter Michal had five sons, when 2 Samuel 6:23 states that she died childless? The most widely accepted explanation is that these were the sons of Michal’s sister Merab, who married Adriel. Likely, Merab died early, and childless Michal brought up the boys.

*** it-1 p. 16 Abel-meholah ***

It was evidently the home of Adriel the Meholathite, a son-in-law of Saul. (1Sa 18:19; 2Sa 21:8)

*** it-1 p. 52 Adriel ***

All of Adriel’s five sons were later surrendered for execution to help atone for Saul’s attempted annihilation of the Gibeonites. (2Sa 21:8, 9) In this account Michal rather than Merab is spoken of as the mother of Adriel’s five sons. Since Michal died childless (2Sa 6:23) and is nowhere spoken of as having been the wife of Adriel, some translators view the appearance of Michal’s name as a scribal error. Nearly all Hebrew manuscripts, however, use Michal’s name, and the traditional explanation is that Merab, Michal’s older

2 Samuel

sister, died early after having borne five sons to Adriel and that Michal thereafter undertook the bringing up of her sister’s five boys, thus resulting in their being spoken of as her sons. Isaac Leeser’s translation reads at 2 Samuel 21:8: “And the five sons of Michal the daughter of Saul, whom she had brought up for Adriel.”

*** it-2 pp. 373-374 Merab ***

Merab bore five sons to Adriel. However, David later gave these sons and two other members of Saul’s household to the Gibeonites, who put all seven to death. This was done to atone for Saul’s having tried to annihilate the Gibeonites.—2Sa 21:1-10.

Merab’s Sister Rears Her Sons. According to the Masoretic text, 2 Samuel 21:8 speaks of “the five sons of Michal the daughter of Saul whom she bore to Adriel.” Yet 2 Samuel 6:23 says that Michal died childless. It appears that some scribes have tried to resolve this difficulty by substituting the name of Merab for Michal at 2 Samuel 21:8. This seems apparent from the fact that the Greek Septuagint (Lagardian edition) and two Hebrew manuscripts read “Merab” in this verse. However, a traditional explanation of 2 Samuel 21:8 as it appears in almost all other Hebrew manuscripts is as follows:

Michal’s sister Merab was the wife of Adriel and bore him the five sons in question. But Merab died early, and her sister Michal, rejected by David and childless, undertook the rearing, or bringing up, of the five boys. Hence, they were spoken of as Michal’s children instead of those of Merab. In harmony with this view of 2 Samuel 21:8, the Bible translation by Isaac Leeser speaks of “the five sons of Michal the daughter of Saul, whom she had brought up for Adriel,” and a footnote thereon states: “As Michal was David’s wife; but the children were those of Merab, the oldest daughter of Saul, who were probably educated by her sister.” The Targums read: “The five sons of Merab (which Michal, Saul’s daughter, brought up) which she bare.” Other factors, not revealed in the Scriptures, may have a bearing on the way the text was set down.

*** it-2 p. 395 Michal ***

Rears Her Sister’s Children. The account at 2 Samuel 21:8 speaks of “the five sons of Michal the daughter of Saul whom she bore to Adriel,” these being among the members of Saul’s household whom David gave to the Gibeonites in atonement for Saul’s attempt to annihilate them. (2Sa 21:1-10) The apparent conflict between 2 Samuel 21:8 and 2 Samuel 6:23, which shows that Michal died childless, may be resolved by the view taken by some commentators, namely, that these children were the five sons of Michal’s sister Merab and that Michal raised them following the early death of their mother.—See MERAB.

(2 SAMUEL 21:9) Then he handed them over to the Gibʹe·on·ites, and they hung their dead bodies on the mountain before Jehovah. All seven of them died together; they were put to death in the first days of harvest, at the start of the barley harvest.

*** it-1 p. 1030 Hanging ***

2 Samuel

The two sons and five grandsons of Saul whom David turned over to the Gibeonites for execution were not buried before nightfall. They were left in the open from the start of the barley harvest (March-April) until rain came, evidently after the harvest season was completed. The reason the Gibeonites were allowed to follow a different procedure in this instance seems to be because a national sin had been committed by King Saul, who had put some of the Gibeonites to death, thus violating the covenant made with them by Joshua centuries earlier. (Jos 9:15) Now God had caused the land to suffer a three-year famine as evidence of his anger. Therefore the bodies of the hanged ones were left exposed until Jehovah indicated that his wrath had been appeased by ending the drought period with a downpour of rain. David then had the bones of the men buried, after which “God let himself be entreated for the land.”—2Sa 21:1-14.

(2 SAMUEL 21:10) Then Rizʹpah the daughter of Aʹiah took sackcloth and spread it out on the rock from the start of harvest until rain poured down from the heavens on the bodies; she did not allow the birds of the heavens to land on them by day nor the wild beasts of the field to come near by night.


21:9, 10—For how long did Rizpah keep up a vigil for her two sons and the five grandsons of Saul who were put to death by the Gibeonites? These seven were hanged “in the first days of harvest”—March or April. Their dead bodies were left exposed on a mountain. Rizpah guarded the seven bodies by day and by night until Jehovah showed by ending the drought that his anger had subsided. Any heavy downpour of rain would have been very unlikely before the completion of the harvest season in October. Hence, Rizpah may have kept up the vigil for as long as five or six months. Thereafter, David had the bones of the men buried.

*** it-1 p. 377 Burial, Burial Places ***

To be deprived of burial was considered calamitous (Jer 14:16) and is stated as being a divine means of expressing God’s repudiation of persons due to their wrong course. (Jer 8:1, 2; 9:22; 25:32, 33; Isa 14:19, 20; compare Re 11:7-9.) The body was thereby exposed to be consumed as food by animals and carrion-eating birds. (Ps 79:1-3; Jer 16:4) The pathetic picture of Rizpah’s refusing to abandon her dead sons’ bodies, perhaps for months, until they were finally accorded a burial vividly portrays the importance attached to the matter.—2Sa 21:9-14.

*** it-1 p. 1030 Hanging ***

The two sons and five grandsons of Saul whom David turned over to the Gibeonites for execution were not buried before nightfall. They were left in the open from the start of the barley harvest (March-April) until rain came, evidently after the harvest season was completed. The reason the Gibeonites were allowed to follow a different procedure in this instance seems to be because a national sin had been committed by King Saul, who had put some of the Gibeonites to death, thus violating the covenant made with them by

2 Samuel

Joshua centuries earlier. (Jos 9:15) Now God had caused the land to suffer a three-year famine as evidence of his anger. Therefore the bodies of the hanged ones were left exposed until Jehovah indicated that his wrath had been appeased by ending the drought period with a downpour of rain. David then had the bones of the men buried, after which “God let himself be entreated for the land.”—2Sa 21:1-14.

*** it-2 p. 815 Rizpah ***

Rizpah had given birth to two sons by Saul, Armoni and Mephibosheth. Long after Saul’s death, David took these two sons of Rizpah along with five other descendants of Saul and handed them over to the Gibeonites, to be slain, in order to remove bloodguilt from the land. The seven were exposed on a mountain, where Rizpah guarded their bodies from the birds and wild beasts “from the start of harvest until water poured down upon them from the heavens.” (2Sa 21:1-10) This indefinite period of time may have been five or six months, unless, as some suggest, there was an exceptional, out-of-season downpour. Such a heavy rain before October would have been most unusual. (1Sa 12:17, 18; Pr 26:1) David finally heard of the matter and relieved Rizpah of her vigil by having the bodies buried.—2Sa 21:11-14.

(2 SAMUEL 21:12) So David went and took the bones of Saul and the bones of his son Jonʹa·than from the leaders of Jaʹbesh-gilʹe·ad, who had stolen them from the public square of Beth-shan, where the Phi·lisʹtines had hung them on the day that the Phi·lisʹtines struck down Saul on Gil·boʹa.

*** it-2 p. 1093 Thief ***

In some cases, stealing may refer to the justified act of taking what one has a right to take, the emphasis being on the stealthy manner in which the act is executed. For example, Israelites ‘stole’ the body of Saul from the public square of Beth-shan. (2Sa 21:12)

(2 SAMUEL 21:15) Once again there was war between the Phi·lisʹtines and Israel. So David and his servants went down and fought the Phi·lisʹtines, but David became exhausted.

*** w13 1/15 pp. 30-31 Christian Elders—‘Fellow Workers for Our Joy’ ***

“ABISHAI . . . CAME TO HIS HELP”13 Shortly after young David had been anointed as king, he stood face-to-face with

Goliath, one of the Rephaim, a race of giants. Courageous David killed the giant. (1 Sam. 17:4, 48-51; 1 Chron. 20:5, 8) Years later, during a battle with the Philistines, David again stood face-to-face with a giant. His name was Ishbi-benob, also one of the Rephaim. (2 Sam. 21:16; ftn.) This time, however, the giant nearly killed David. Why? Not because David had lost his courage but because he had lost his strength. The record states: “David

2 Samuel

grew tired.” As soon as Ishbi-benob noticed David’s moment of physical weakness, he “got to think of striking David down.” But then, just before the giant thrust his weapon into David, “at once, Abishai the son of Zeruiah came to his [David’s] help and struck the Philistine down and put him to death.” (2 Sam. 21:15-17) What a narrow escape! How grateful David must have been that Abishai had kept an eye on him and had quickly come to his aid when his life was in danger! What lessons can we draw from this account?

14 Worldwide, we as Jehovah’s people are carrying out our ministry despite the obstacles that Satan and his agents place in our path. Some of us have stood face-to-face with giant challenges, but with full reliance on Jehovah, we took on those “Goliaths” and conquered them. However, at times, the constant battle against the pressures of this world leaves us tired and discouraged. In that weakened condition, we are vulnerable and in danger of being ‘struck down’ by pressures we otherwise would have dealt with successfully. At such moments, the timely support given by an elder can help us to regain our joy and our strength, as many have experienced. A pioneer in her mid-60’s related: “Some time ago, I did not feel well, and field service tired me out. An elder noticed my lack of energy and approached me. We had an encouraging conversation based on a Bible passage. I applied the suggestions he gave me, and I benefited.” She added: “How loving of that elder to take note of my weak condition and to give me help!” Yes, it is heartening to know that we have elders who keep a loving eye on us and who, much like Abishai of old, stand ready to ‘come to our help.’

(2 SAMUEL 21:16) A descendant of the Rephʹa·im named Ishʹbi-beʹnob, whose copper spear weighed 300 shekels and who was armed with a new sword, intended to strike David down.



Goliath, one of the Rephaim, a race of giants. Courageous David killed the giant. (1 Sam. 17:4, 48-51; 1 Chron. 20:5, 8) Years later, during a battle with the Philistines, David again stood face-to-face with a giant. His name was Ishbi-benob, also one of the Rephaim. (2 Sam. 21:16; ftn.) This time, however, the giant nearly killed David. Why? Not because David had lost his courage but because he had lost his strength. The record states: “David grew tired.” As soon as Ishbi-benob noticed David’s moment of physical weakness, he “got to think of striking David down.” But then, just before the giant thrust his weapon into David, “at once, Abishai the son of Zeruiah came to his [David’s] help and struck the Philistine down and put him to death.” (2 Sam. 21:15-17) What a narrow escape! How grateful David must have been that Abishai had kept an eye on him and had quickly come to his aid when his life was in danger! What lessons can we draw from this account?

14 Worldwide, we as Jehovah’s people are carrying out our ministry despite the obstacles that Satan and his agents place in our path. Some of us have stood face-to-face with giant challenges, but with full reliance on Jehovah, we took on those “Goliaths” and conquered them. However, at times, the constant battle against the pressures of this world

2 Samuel

leaves us tired and discouraged. In that weakened condition, we are vulnerable and in danger of being ‘struck down’ by pressures we otherwise would have dealt with successfully. At such moments, the timely support given by an elder can help us to regain our joy and our strength, as many have experienced. A pioneer in her mid-60’s related: “Some time ago, I did not feel well, and field service tired me out. An elder noticed my lack of energy and approached me. We had an encouraging conversation based on a Bible passage. I applied the suggestions he gave me, and I benefited.” She added: “How loving of that elder to take note of my weak condition and to give me help!” Yes, it is heartening to know that we have elders who keep a loving eye on us and who, much like Abishai of old, stand ready to ‘come to our help.’

*** it-1 p. 1224 Ishbi-benob ***ISHBI-BENOB

(Ishʹbi-beʹnob).

One of four Rephaim (the giant race of Canaanites) who were prominent during the last wars with Israel in David’s reign. Ishbi-benob carried a copper spear weighing 300 shekels (3.4 kg; 7.5 lb) and was on the verge of killing David when fast-acting Abishai himself put the giant to death.—2Sa 21:15-17, 22.

(2 SAMUEL 21:17) At once A·bishʹai the son of Ze·ruʹiah came to his aid and struck the Phi·lisʹtine down and put him to death. At that time the men of David swore this oath to him: “You must not go out with us to battle anymore! You must not extinguish the lamp of Israel!”



Goliath, one of the Rephaim, a race of giants. Courageous David killed the giant. (1 Sam. 17:4, 48-51; 1 Chron. 20:5, 8) Years later, during a battle with the Philistines, David again stood face-to-face with a giant. His name was Ishbi-benob, also one of the Rephaim. (2 Sam. 21:16; ftn.) This time, however, the giant nearly killed David. Why? Not because David had lost his courage but because he had lost his strength. The record states: “David grew tired.” As soon as Ishbi-benob noticed David’s moment of physical weakness, he “got to think of striking David down.” But then, just before the giant thrust his weapon into David, “at once, Abishai the son of Zeruiah came to his [David’s] help and struck the Philistine down and put him to death.” (2 Sam. 21:15-17) What a narrow escape! How grateful David must have been that Abishai had kept an eye on him and had quickly come to his aid when his life was in danger! What lessons can we draw from this account?

14 Worldwide, we as Jehovah’s people are carrying out our ministry despite the obstacles that Satan and his agents place in our path. Some of us have stood face-to-face with giant challenges, but with full reliance on Jehovah, we took on those “Goliaths” and conquered them. However, at times, the constant battle against the pressures of this world

2 Samuel

leaves us tired and discouraged. In that weakened condition, we are vulnerable and in danger of being ‘struck down’ by pressures we otherwise would have dealt with successfully. At such moments, the timely support given by an elder can help us to regain our joy and our strength, as many have experienced. A pioneer in her mid-60’s related: “Some time ago, I did not feel well, and field service tired me out. An elder noticed my lack of energy and approached me. We had an encouraging conversation based on a Bible passage. I applied the suggestions he gave me, and I benefited.” She added: “How loving of that elder to take note of my weak condition and to give me help!” Yes, it is heartening to know that we have elders who keep a loving eye on us and who, much like Abishai of old, stand ready to ‘come to our help.’

*** it-2 p. 195 Lamp ***

Kings of the Line of David. Jehovah God established King David on the throne of Israel, and David proved to be a wise guide and leader of the nation, under God’s direction. He was therefore called “the lamp of Israel.” (2Sa 21:17) In his kingdom covenant with David, Jehovah promised: “Your very throne will become one firmly established to time indefinite.” (2Sa 7:11-16) Accordingly, the dynasty, or family line, of rulers from David through his son Solomon was as a “lamp” to Israel.—1Ki 11:36; 15:4; 2Ki 8:19; 2Ch 21:7.

When King Zedekiah was dethroned and taken captive to Babylon to die there, it appeared that “the lamp” was extinguished. But Jehovah had not abandoned his covenant. He merely held rulership on the throne in abeyance “until he comes who has the legal right.” (Eze 21:27) Jesus Christ, the Messiah, the “son of David,” was heir to that throne forever. Thus “the lamp” of David will never go out. Jesus is therefore an everlasting lamp as the one who possesses the Kingdom forever.—Mt 1:1; Lu 1:32.

(2 SAMUEL 21:18) After this, war broke out again with the Phi·lisʹtines at Gob. At that time Sibʹbe·cai the Huʹshath·ite struck down Saph, who was a descendant of the Rephʹa·im.

*** it-1 p. 968 Gob ***GOB

A site where David’s men twice struck down giant warriors of the Philistines’ forces. (2Sa 21:18, 19) The parallel narrative at 1 Chronicles 20:4 lists the place of the first encounter as “Gezer” (“Gath” in some copies of the Greek Septuagint and the Syriac Peshitta), while leaving the place of the second encounter unnamed. (1Ch 20:5) Both accounts, however, show that a third confrontation took place at “Gath” (2Sa 21:20; 1Ch 20:6), and therefore many scholars have assumed that “Gob” is a scribal error for “Gath.” To others, however, it seems unlikely that such an oversight would occur twice in consecutive verses, and they conclude that Gob may simply have been the name of a now unidentified site near Gezer.

(2 SAMUEL 21:19) And war broke out again with the Phi·lisʹtines at Gob, and El·haʹnan

2 Samuel

the son of Jaʹa·re-orʹe·gim the Bethʹle·hem·ite struck down Go·liʹath the Gitʹtite, whose spear had a shaft like the beam of loom workers.

*** it-1 p. 706 Elhanan ***

1. The son of Jair who, in war with the Philistines, struck down Lahmi the brother of Goliath the Gittite. (1Ch 20:5) In 2 Samuel 21:19 Elhanan is identified as “the son of Jaare-oregim the Bethlehemite,” and it is said that he struck down Goliath. However, many scholars think that the original reading of 2 Samuel 21:19 corresponded to 1 Chronicles 20:5, the differences in the two texts having arisen through scribal error.—See JAARE-OREGIM; LAHMI.

*** it-1 p. 968 Gob ***GOB

A site where David’s men twice struck down giant warriors of the Philistines’ forces. (2Sa 21:18, 19) The parallel narrative at 1 Chronicles 20:4 lists the place of the first encounter as “Gezer” (“Gath” in some copies of the Greek Septuagint and the Syriac Peshitta), while leaving the place of the second encounter unnamed. (1Ch 20:5) Both accounts, however, show that a third confrontation took place at “Gath” (2Sa 21:20; 1Ch 20:6), and therefore many scholars have assumed that “Gob” is a scribal error for “Gath.” To others, however, it seems unlikely that such an oversight would occur twice in consecutive verses, and they conclude that Gob may simply have been the name of a now unidentified site near Gezer.

*** it-1 p. 984 Goliath ***

A passage that has caused some difficulty is found at 2 Samuel 21:19, where it is stated: “Elhanan the son of Jaare-oregim the Bethlehemite got to strike down Goliath the Gittite, the shaft of whose spear was like the beam of loom workers.” The parallel account at 1 Chronicles 20:5 reads: “Elhanan the son of Jair got to strike down Lahmi the brother of Goliath the Gittite, the shaft of whose spear was like the beam of loom workers.”

Several suggestions have been made for an explanation of the problem. The Targum preserves a tradition that Elhanan is to be identified with David. The Soncino Books of the Bible, edited by A. Cohen (London, 1951, 1952), comment that there is no difficulty in the assumption that there were two Goliaths, commenting also that Goliath may have been a descriptive title like “Pharaoh,” “Rabshakeh,” “Sultan.” The fact that one text refers to “Jaare-oregim,” whereas the other reads “Jair,” and also that only the account in Second Samuel contains the term “Bethlehemite [Heb., behth hal·lach·miʹ],” while the Chronicles account alone contains the name “Lahmi [ʼeth-Lach·miʹ],” has been suggested by the majority of commentators to be the result of a copyist’s error.—See JAARE-OREGIM; LAHMI.

*** it-1 p. 1239 Jaare-oregim ***JAARE-OREGIM

2 Samuel

(Jaʹa·re-orʹe·gim).

A name appearing only at 2 Samuel 21:19. It is generally believed that scribal error has given rise to this name and that the correct reading is preserved in the parallel text at 1 Chronicles 20:5. “Jaare” is considered to be an alteration of “Jair,” and “oregim” (ʼo·reghimʹ, “weavers” or “loom workers”) is thought to have been copied inadvertently from a line below in the same verse.

*** it-2 p. 189 Lahmi ***LAHMI

(Lahʹmi) [My Bread].

The brother of Goliath the Gittite. The account at 1 Chronicles 20:5 reads, in part, “Elhanan the son of Jair got to strike down Lahmi the brother of Goliath the Gittite,” during a war with the Philistines. However, in a parallel text at 2 Samuel 21:19 the reading is: “Elhanan the son of Jaare-oregim the Bethlehemite got to strike down Goliath the Gittite.” In the latter text it appears that ʼeth-lach·miʹ (in English, “Lahmi,” the Hebrew term ʼeth merely denoting that Lahmi is the object of a verb) was misread by a copyist to be behth hal·lach·miʹ (“Bethlehemite”). Therefore the original probably read, “got to strike down Lahmi,” just as the parallel text at 1 Chronicles 20:5 reads. This would make the two texts harmonize on this point. Lahmi, then, was evidently the brother of the Goliath that David killed. On the other hand, it is possible that there were two Goliaths.—See GOLIATH.

(2 SAMUEL 21:21) He kept taunting Israel. So Jonʹa·than the son of Shimʹe·i, David’s brother, struck him down.

*** w89 1/1 p. 28 par. 18 United Under a Banner of Love ***

Oh, the modern-day Rephaim—political kinsmen of “Goliath”—may keep taunting spiritual Israel. (2 Samuel 21:21, 22)

(2 SAMUEL 21:22) These four were descendants of the Rephʹa·im in Gath, and they fell by the hand of David and by the hand of his servants.

*** w89 1/1 p. 20 par. 8 “To Jehovah Belongs the Battle” ***

Satan’s world continues to produce political champions, comparable to Goliath’s kinsmen, the Rephaim. These dictatorial rulerships taunt Jehovah and try to bully his witnesses into submission, but as always, the battle and the victory belong to Jehovah.—2 Samuel 21:15-22.

*** w89 1/1 p. 28 par. 18 United Under a Banner of Love ***

Oh, the modern-day Rephaim—political kinsmen of “Goliath”—may keep taunting

2 Samuel

spiritual Israel. (2 Samuel 21:21, 22)

Chapters 22 - 24

(2 SAMUEL 22:8) Back and forth the earth began to shake and rock; The foundations of the heavens trembled And shook back and forth because he had been angered.

*** it-1 p. 1064 Heaven ***

At 2 Samuel 22:8-15, David apparently uses the figure of a tremendous storm to represent the effect of God’s intervention on David’s behalf, freeing him from his enemies. The fierceness of this symbolic storm agitates the foundation of the heavens, and they ‘bend down’ with dark low-lying clouds. Compare the literal storm conditions described at Exodus 19:16-18; also the poetic expressions at Isaiah 64:1, 2.

(2 SAMUEL 22:10) He made the heavens bend as he descended, And thick gloom was beneath his feet.

*** it-1 p. 1064 Heaven ***

At 2 Samuel 22:8-15, David apparently uses the figure of a tremendous storm to represent the effect of God’s intervention on David’s behalf, freeing him from his enemies. The fierceness of this symbolic storm agitates the foundation of the heavens, and they ‘bend down’ with dark low-lying clouds. Compare the literal storm conditions described at Exodus 19:16-18; also the poetic expressions at Isaiah 64:1, 2.

(2 SAMUEL 22:11) He rode on a cherub and came flying. He was visible on the wings of a spirit.

*** it-1 p. 432 Cherub ***

In symbol, the cherubs served as “the representation of the chariot” of Jehovah upon which he rode (1Ch 28:18), and the wings of the cherubs offered both guarding protection and swiftness in travel. So David, in poetic song, described the speed with which Jehovah came to his aid, like one who “came riding upon a cherub and came flying” even “upon the wings of a spirit.”—2Sa 22:11; Ps 18:10.

(2 SAMUEL 22:12) Then he put darkness around him as a shelter, In dark waters and thick clouds.

2 Samuel

*** it-1 p. 356 Booth ***

Jehovah pictures himself as dwelling in a booth of clouds when he temporarily descends from heaven to earth. There majestic omnipotence conceals itself, and from there come the crashings of thunder. (Ps 18:9, 11; 2Sa 22:10, 12; Job 36:29)

(2 SAMUEL 22:26) With someone loyal you act in loyalty; With the blameless, mighty man, you deal blamelessly;

*** w10 6/1 p. 26 “You Will Act in Loyalty” ***

We find the answer in the words of David recorded at 2 Samuel 22:26. A man of unshakable faith, David in poetic song says of Jehovah God: “With someone loyal you will act in loyalty.” David was confident that no matter how other humans might disappoint him, Jehovah would remain loyal to him.

Let us take a closer look at David’s words. The Hebrew term translated “act in loyalty” may also be rendered “act in loving-kindness.” True loyalty is rooted in love. Jehovah lovingly attaches himself to those who are loyal to him.

Note, too, that loyalty is more than just a feeling; it is active, not passive. Jehovah acts in loyalty, as David learned firsthand. During the darkest periods of David’s life, Jehovah acted in his behalf, loyally protecting and guiding the faithful king. A grateful David credited Jehovah with delivering him “out of the palm of all his enemies.”—2 Samuel 22:1.

What do David’s words mean for us? Jehovah does not waver or change. (James 1:17) He remains true to his standards and is ever faithful to his word of promise. In another of his psalms, David wrote: “Jehovah . . . will not leave his loyal ones.”—Psalm 37:28.

Jehovah values our loyalty. He treasures our loyal obedience to him, and he urges us to imitate him in showing loyalty in our dealings with others. (Ephesians 4:24; 5:1) If we display loyalty in these ways, we can trust that he will never abandon us. No matter how other humans may let us down, we can count on Jehovah to act loyally in our behalf, helping us to face successfully whatever trials may come our way. Are you moved to draw closer to Jehovah, “the loyal One”?—Revelation 16:5.

[Footnote]

Second Samuel 22:26 parallels Psalm 18:25. One Bible translation renders that psalm: “To the loyal You show Yourself full of love.”—The Psalms for Today.

*** w02 8/15 p. 5 To Whom Should You Be Loyal? ***

True Loyalty—An Expression of Love

King David said to Jehovah God: “With someone loyal you will act in loyalty.” (2 Samuel 22:26) The Hebrew word translated “loyalty” here conveys the idea of kindness that lovingly attaches itself to an object until its purpose in connection with that object is realized. With an attitude like that of a mother with a suckling child, Jehovah lovingly attaches himself to those who are loyal to him. To his loyal servants in ancient Israel,

2 Samuel

Jehovah said: “Can a wife forget her suckling so that she should not pity the son of her belly? Even these women can forget, yet I myself shall not forget you.” (Isaiah 49:15) Those who are willing to put loyalty to God above all else are assured of his loving care.

*** w92 11/15 p. 19 Serve Jehovah Loyally ***

What It Means to Be Loyal3 David’s song of deliverance gives us this comforting assurance: “With someone loyal

you [Jehovah] will act in loyalty.” (2 Samuel 22:26) It is the Hebrew adjective cha·sidhʹ that denotes “someone loyal,” or “one of loving-kindness.” (Psalm 18:25, footnote) The noun cheʹsedh contains the thought of kindness that lovingly attaches itself to an object until its purpose in connection therewith is realized. Jehovah expresses that sort of kindness for his servants, even as they express it for him. This righteous, holy loyalty is rendered “loving-kindness” and “loyal love.” (Genesis 20:13; 21:23) In the Greek Scriptures, “loyalty” carries the idea of holiness and reverence, expressed in the noun ho·si·oʹtes and the adjective hoʹsi·os. Such loyalty includes faithfulness and devotion and means being devout and carefully performing all duties toward God. To be loyal to Jehovah means to stick to him with devotion so strong that it acts like a powerful adhesive.

4 Jehovah’s own loyalty is shown in many ways. For example, he takes judicial action against the wicked because of loyal love for his people and loyalty to justice and righteousness. (Revelation 15:3, 4; 16:5) Loyalty to his covenant with Abraham moved him to be long-suffering toward the Israelites. (2 Kings 13:23) Those loyal to God can count on his help to the end of their loyal course and can be sure that he will remember them. (Psalm 37:27, 28; 97:10) Jesus was strengthened by the knowledge that as God’s chief “loyal one,” his soul would not be left in Sheol.—Psalm 16:10; Acts 2:25, 27.

(2 SAMUEL 22:35) He trains my hands for warfare; My arms can bend a bow of copper.

*** it-1 p. 170 Arms, Armor ***

The reference to “a bow of copper” is likely to be understood as meaning a wooden bow mounted with copper. (2Sa 22:35)

(2 SAMUEL 22:36) You give me your shield of salvation, And your humility makes me great.

*** w12 11/15 p. 17 par. 7 Cultivate the Spirit of a Lesser One ***7 God’s example of humility had a tremendous effect on the psalmist David. He sang to

Jehovah: “You will give me your shield of salvation, and it is your humility that makes me great.” (2 Sam. 22:36) David attributed any greatness he had in Israel to Jehovah’s humility—to God’s condescending, or humbling himself, to pay attention to him. (Ps. 113:5-7) Is it any different with us? In the way of qualities, abilities, and privileges, what do any of us have that we “did not receive” from Jehovah? (1 Cor. 4:7) The person who conducts

2 Samuel

himself as a lesser one is “great” in that he becomes more valuable as a servant of Jehovah. (Luke 9:48, ftn.)

*** w10 9/15 p. 14 par. 11 Unity Identifies True Worship ***

Remarkably, Jehovah is an example of humility in that he deals with imperfect people like us. David wrote: “It is your [God’s] humility that makes me great.” (2 Sam. 22:36)

*** w04 11/1 p. 29 What Jehovah’s Humility Means for Us ***What Jehovah’s Humility Means for Us

DAVID was a man who knew adversity. He suffered mistreatment at the hands of King Saul, his jealous father-in-law. Three times Saul tried to kill David with a spear and for years hunted him incessantly, forcing him to become a fugitive. (1 Samuel 18:11; 19:10; 26:20) Yet, Jehovah proved to be with David. Jehovah saved him not only from Saul but also from other enemies. We can, therefore, appreciate David’s sentiments, expressed in song: “Jehovah is my crag and my stronghold and the Provider of escape for me. . . . You [Jehovah] will give me your shield of salvation, and it is your humility that makes me great.” (2 Samuel 22:2, 36) David achieved a measure of greatness in Israel. How, then, was Jehovah’s humility involved?

When the Scriptures speak of Jehovah as being humble, they do not mean that he is limited in any way or that he is subject to others. Instead, this beautiful quality indicates that he has deep compassion for humans who sincerely strive to gain his approval and extends mercy to them. At Psalm 113:6, 7, we read: “[Jehovah] is condescending to look on heaven and earth, raising up the lowly one from the very dust.” His “condescending” means that “he bends down to see” or that “he is humbling Himself to look.” (Today’s English Version; Young’s Literal Translation of the Holy Bible) So from the heavens Jehovah himself ‘bent down,’ or ‘humbled himself,’ in order to pay attention to David, an imperfect but humble man who desired to serve God. Therefore, David reassures us: “Jehovah is high, and yet the humble one he sees.” (Psalm 138:6) The merciful, patient, and compassionate way in which Jehovah dealt with David should encourage all who seek to do God’s will.

*** it-1 p. 1159 Humility ***

A Quality of God. Jehovah God himself includes humility among his qualities. This is not because there is any inferiority on his part or any submission to others. Rather, he shows humility in exercising mercy and great compassion upon lowly sinners. That he deals with sinners at all and has provided his Son as a sacrifice for mankind’s sins is an expression of his humility. Jehovah God has permitted evil for some 6,000 years and let mankind be brought forth, even though their father Adam had sinned. Through undeserved kindness, mercy was thereby shown to Adam’s offspring, giving them opportunity for everlasting life. (Ro 8:20, 21) All of this displays, along with other fine qualities of God, his humility.

King David saw and appreciated this quality in God’s undeserved kindness to him. After

2 Samuel

Jehovah had delivered him out of the hand of all his enemies, he sang: “You will give me your shield of salvation, and it is your humility that makes me great.” (2Sa 22:36; Ps 18:35) Though in his great dignity he sits in his exalted place in the highest heavens, it can nevertheless be said of Jehovah: “Who is like Jehovah our God, him who is making his dwelling on high? He is condescending to look on heaven and earth, raising up the lowly one from the very dust; he exalts the poor one from the ashpit itself, to make him sit with nobles, with the nobles of his people.”—Ps 113:5-8.

(2 SAMUEL 22:41) You will make my enemies retreat from me; I will put an end to those who hate me.

*** it-1 p. 219 Attitudes and Gestures ***

Hand or foot on the back of the neck of one’s enemies is a figurative way of describing the defeat of an enemy, his being put to rout and fleeing away, being pursued and caught.—Ge 49:8; Jos 10:24; 2Sa 22:41; Ps 18:40.

*** it-2 p. 483 Neck ***

Therefore, to ‘have one’s hand on the back of the neck’ of his enemies was to conquer, or subdue, them. (Ge 49:8; 2Sa 22:41; Ps 18:40) With similar significance, on monuments of Egypt and Assyria, monarchs are represented in battle scenes as treading on the necks of their enemies. Likewise, Joshua ordered his army commanders: “Come forward. Place your feet on the back of the necks of these kings.”—Jos 10:24.

(2 SAMUEL 23:2) The spirit of Jehovah spoke through me; His word was on my tongue.

*** si p. 102 par. 10 Bible Book Number 19—Psalms ***10 The authenticity of these most ancient songs to Jehovah’s praise is amply testified to

by their being in complete harmony with the rest of the Scriptures. The book of Psalms is quoted numerous times by the writers of the Christian Greek Scriptures. (Ps. 5:9 [Rom. 3:13]; Ps. 10:7 [Rom. 3:14]; Ps. 24:1 [1 Cor. 10:26]; Ps. 50:14 [Matt. 5:33]; Ps. 78:24 [John 6:31]; Ps. 102:25-27 [Heb. 1:10-12]; Ps. 112:9 [2 Cor. 9:9]) David himself said in his last song: “The spirit of Jehovah it was that spoke by me, and his word was upon my tongue.” It was this spirit that had operated upon him from the day of his anointing by Samuel. (2 Sam. 23:2; 1 Sam. 16:13) Additionally, the apostles quoted from the Psalms. Peter referred to “scripture . . . which the holy spirit spoke beforehand by David’s mouth,” and in a number of quotations from the Psalms, the writer to the Hebrews referred to them either as statements spoken by God or introduced them with the words, “just as the holy spirit says.”—Acts 1:16; 4:25; Heb. 1:5-14; 3:7; 5:5, 6.

(2 SAMUEL 23:3) The God of Israel spoke; To me the Rock of Israel said: ‘When the one ruling over mankind is righteous, Ruling in the fear of God,

2 Samuel

*** w09 5/1 p. 14 Word Pictures in the Bible—Do You Understand Them? ***

The Bible also likens Jehovah to inanimate things. He is described as “the Rock of Israel,” as a “crag,” and as a “stronghold.” (2 Samuel 23:3; Psalm 18:2; Deuteronomy 32:4) What is the point of similarity? Just as a large rock is solidly placed, unmovable, so Jehovah God can be a solid Source of security for you.

*** w95 12/15 p. 26 Righteousness Exalts a Nation ***Righteousness Exalts a Nation

AFTER days of rain, what a pleasure it is to wake up and see the sun shining in a cloudless sky! The earth has been refreshed, and now the vegetation can grow luxuriantly. Jehovah God once used such a picture to illustrate the blessings of righteous rule. To King David he said: “When one ruling over mankind is righteous, ruling in the fear of God, then it is as the light of morning, when the sun shines forth, a morning without clouds. From brightness, from rain, there is grass out of the earth.”—2 Samuel 23:3, 4.

*** it-1 p. 1177 Illustrations ***

Frequently the prophets used a word or an expression in speaking of a person or a group with a view to imparting its characteristics to the individual or the group, that is, metaphorically. For example, Jehovah is described as “the Rock of Israel,” as a “crag,” and as a “stronghold,” thus conveying the idea that God is a solid source of security. (2Sa 23:3; Ps 18:2)

(2 SAMUEL 23:4) It is like the morning light when the sun shines, A morning without clouds. It is like the brightness after the rain, Making grass sprout from the earth.’

*** w95 12/15 p. 26 Righteousness Exalts a Nation ***Righteousness Exalts a Nation

AFTER days of rain, what a pleasure it is to wake up and see the sun shining in a cloudless sky! The earth has been refreshed, and now the vegetation can grow luxuriantly. Jehovah God once used such a picture to illustrate the blessings of righteous rule. To King David he said: “When one ruling over mankind is righteous, ruling in the fear of God, then it is as the light of morning, when the sun shines forth, a morning without clouds. From brightness, from rain, there is grass out of the earth.”—2 Samuel 23:3, 4.

(2 SAMUEL 23:8) These are the names of David’s mighty warriors: Joʹsheb-bas·sheʹbeth a Tah·cheʹmo·nite, the head of the three. He brandished his spear over 800 slain at one time.

*** w05 10/1 p. 10 par. 3 Highlights From the Book of First Chronicles ***

2 Samuel

11:11—Why is the number of slain 300 and not 800 as in the parallel account at 2 Samuel 23:8? The head of David’s three most valiant men was Jashobeam, or Josheb-basshebeth. The other two mighty men were Eleazar and Shammah. (2 Samuel 23:8-11) The reason for the difference in the two accounts may well be that they refer to different deeds performed by the same man.

*** it-2 p. 113 Josheb-basshebeth ***JOSHEB-BASSHEBETH

(Joʹsheb-bas·sheʹbeth).

The head one of David’s three most outstanding mighty men. (2Sa 23:8) At 1 Chronicles 11:11 he is called Jashobeam, which is probably the more correct form. There are other scribal difficulties with the text in 2 Samuel 23:8, making it necessary for the obscure Hebrew in the Masoretic text (which appears to read, “He was Adino the Eznite”) to be corrected to read “He was brandishing his spear.” (NW) Other modern translations read similarly. (AT; RS; Mo; Ro, ftn; JB) Thus Samuel is made to agree with the book of Chronicles and with the construction pattern in this section of material. It is “the three” that are being discussed, but to introduce another name, Adino, makes four. Additionally, each of the three mighty men has one of his deeds credited to him, so if the overpowering of the 800 were attributed to someone else, there would be no deed credited here to Josheb-basshebeth (Jashobeam).—See JASHOBEAM No. 2.

There is a possibility that the deed ascribed to Josheb-basshebeth at 2 Samuel 23:8 is not the same as that mentioned at 1 Chronicles 11:11. This may explain why the Samuel account speaks of 800 slain, whereas the Chronicles account refers to 300 slain.

(2 SAMUEL 23:11) Next to him was Shamʹmah the son of Aʹgee the Harʹa·rite. The Phi·lisʹtines gathered together at Leʹhi, where there was a plot of land full of lentils; and the people fled because of the Phi·lisʹtines.

*** it-2 p. 236 Lehi ***

Later, according to the rendering of numerous translators, Shammah struck down many Philistines assembled at Lehi. (2Sa 23:11, 12; AT, JB, NW, RS) However, the Hebrew term la·chai·yahʹ literally means “into the tent village,” and, by a slight change in vowel pointing, is rendered “to Lehi.”

(2 SAMUEL 23:15) Then David expressed his longing: “If only I could have a drink of the water from the cistern by the gate of Bethʹle·hem!”

*** it-1 p. 300 Bethlehem ***

Later, as a fugitive, David longed for a drink of water from a cistern at Bethlehem, then the site of a Philistine outpost. (2Sa 23:14, 15; 1Ch 11:16, 17) It may be noted that three

2 Samuel

wells are still found on the N side of the town.

(2 SAMUEL 23:16) At that the three mighty warriors forced their way into the camp of the Phi·lisʹtines and drew water from the cistern by the gate of Bethʹle·hem and brought it to David; but he refused to drink it and poured it out to Jehovah.

*** lv chap. 7 p. 77 par. 7 Do You Value Life as God Does? ***7 David, “a man agreeable to [God’s] heart,” grasped the principles behind God’s law on

blood. (Acts 13:22) On one occasion when he was very thirsty, three of his men forced their way into the enemy camp, drew water from a cistern, and brought it to him. How did David react? “Should I drink the blood of the men going at the risk of their lives?” he asked. In David’s eyes, the water was, in effect, the lifeblood of his men. So despite his thirst, he “poured it out to Jehovah.”—2 Samuel 23:15-17.

(2 SAMUEL 23:17) He said: “It is unthinkable on my part, O Jehovah, that I should do this! Should I drink the blood of the men going at the risk of their lives?” So he refused to drink it. These are the things that his three mighty warriors did.

*** lv chap. 7 p. 77 par. 7 Do You Value Life as God Does? ***7 David, “a man agreeable to [God’s] heart,” grasped the principles behind God’s law on

blood. (Acts 13:22) On one occasion when he was very thirsty, three of his men forced their way into the enemy camp, drew water from a cistern, and brought it to him. How did David react? “Should I drink the blood of the men going at the risk of their lives?” he asked. In David’s eyes, the water was, in effect, the lifeblood of his men. So despite his thirst, he “poured it out to Jehovah.”—2 Samuel 23:15-17.


23:15-17. David had such a deep respect for God’s law on life and blood that on this occasion, he refrained from doing what even resembled a violation of that law. We must cultivate such an attitude toward all of God’s commands.

*** si p. 63 par. 26 Bible Book Number 10—2 Samuel ***

David expresses the desire: “O that I might have a drink of the water from the cistern of Bethlehem that is at the gate!” (23:15) At that, the three mighty men force their way into the Philistine camp, draw water from the cistern, and carry it back to David. But David refuses to drink it. Instead, he pours it out on the ground, saying: “It is unthinkable on my part, O Jehovah, that I should do this! Shall I drink the blood of the men going at the risk of their souls?” (23:17) To him the water is the equivalent of the lifeblood they have risked for it.

2 Samuel

(2 SAMUEL 23:23) Although he was distinguished even more than the thirty, he did not attain to the rank of the three. However, David appointed him over his own bodyguard.

*** it-1 p. 1010 Guard ***

The Hebrew word mish·maʹʽath, meaning, basically, “hearers” and rendered “subjects” in Isaiah 11:14, is used to refer to David’s bodyguard (2Sa 23:23; 1Ch 11:25) and to the bodyguard of Saul, over which David had been chief.—1Sa 22:14.

(2 SAMUEL 23:33) Shamʹmah the Harʹa·rite, A·hiʹam the son of Shaʹrar the Harʹa·rite,

*** it-2 p. 905 Shagee ***SHAGEE

(Shaʹgee).

A Hararite whose son Jonathan was one of David’s mighty men. (1Ch 11:26, 34) The parallel passage at 2 Samuel 23:32, 33 reads, “Jonathan, Shammah the Hararite.” It is usually agreed that the words “son of” have somehow been lost, which, if supplied, would make the text read “Jonathan [the son of] Shammah the Hararite,” Shammah apparently being an alternative name for Shagee.

(2 SAMUEL 23:34) E·liphʹe·let the son of A·hasʹbai the son of the Ma·acʹa·thite, E·liʹam the son of A·hithʹo·phel the Giʹlon·ite,

*** it-1 pp. 60-61 Ahasbai ***AHASBAI

(A·hasʹbai).

A Maacathite whose “son” Eliphelet was an outstanding fighter for David. (2Sa 23:34) The Maacah from which Ahasbai came could refer to Abel-beth-maacah in the territory of Naphtali or to the Syrian kingdom of Maacah. (2Sa 20:14; 10:6, 8) In the parallel list at 1 Chronicles 11:35, 36 the name Ur appears in place of Ahasbai.

*** it-1 p. 91 Ammiel ***

3. Father of Bath-sheba, Uriah’s wife later taken by David. (1Ch 3:5) At 2 Samuel 11:3, he is called Eliam, which is simply a transposition of the components of the name Ammiel and means “God of the People.” He was possibly the son of Ahithophel, the Gilonite, who was David’s counselor but who turned traitor.—2Sa 23:34; 15:31.

*** it-1 p. 708 Eliam ***

2. One of David’s mighty men; son of Ahithophel. (2Sa 23:34) He may possibly have

2 Samuel

been the same as No. 1 above, which would make Bath-sheba the granddaughter of Ahithophel.

(2 SAMUEL 24:1) The anger of Jehovah again blazed against Israel when one incited David against them, saying: “Go, take a count of Israel and Judah.”


24:1—Why did taking a count of people constitute a serious sin for David? The taking of a census was not in itself forbidden in the Law. (Numbers 1:1-3; 26:1-4) The Bible does not say what objective moved David to number the people. However, 1 Chronicles 21:1 indicates that Satan incited him to do so. In any event, his military chief, Joab, knew that David’s decision to register the people was wrong, and he tried to dissuade David from doing it.

*** w92 7/15 p. 5 Does the Bible Contradict Itself? ***

▪ Who caused David to take a count of the Israelites?

Second Samuel 24:1 states: “Again the anger of Jehovah came to be hot against Israel, when one incited David [or, “when David was incited,” footnote] against them, saying: ‘Go, take a count of Israel and Judah.’” But it was not Jehovah who moved King David to sin, for 1 Chronicles 21:1 says: “Satan [or, “a resister,” footnote] proceeded to stand up against Israel and to incite David to number Israel.” God was displeased with the Israelites and therefore allowed Satan the Devil to bring this sin upon them. For this reason, 2 Samuel 24:1 reads as though God did it himself. Interestingly, Joseph B. Rotherham’s translation reads: “The anger of Yahweh kindled against Israel, so that he suffered David to be moved against them saying, Go count Israel and Judah.”

*** it-2 p. 765 Registration ***

David’s Calamitous Registration. A registration taken toward the end of King David’s reign is also recorded, one that brought calamity. The account at 2 Samuel 24:1 reads: “And again the anger of Jehovah came to be hot against Israel, when one incited David against them, saying: ‘Go, take a count of Israel and Judah.’” The “one” who did the inciting is not there identified. Was it some human counselor? Was it Satan? Or even God? First Chronicles 21:1 helps to answer the question, saying: “Satan proceeded to stand up against Israel and to incite David to number Israel.” That rendering in the New World Translation agrees with the Hebrew text and with translations into Greek, Syriac, and Latin. It is also consistent with the renderings in other translations.—AT, NE, RS, JB, Mo.

However, as the footnote at 1 Chronicles 21:1 points out, the Hebrew word sa·tanʹ can also be rendered “a resister.” Byington translates it “a Satan”; Young’s translation reads, “an adversary.” So it is possible that the “one” moving David to decide on the calamitous course was a bad human counselor.

2 Samuel

Interestingly, a footnote at 2 Samuel 24:1 shows that this text could be rendered: “And again the anger of Jehovah came to be hot against Israel, when he incited David against them.” The translation in The Bible in Basic English reads: “Again the wrath of the Lord was burning against Israel, and moving David against them, he said, Go, take the number of Israel and Judah.” Hence, some commentators consider that the “one” or “he” who incited David to take the census was Jehovah. His ‘anger against Israel,’ according to this view, predated the census and was due to their recent rebellions against Jehovah and his appointed king, David, when they followed first ambitious Absalom and then the good-for-nothing Sheba, the son of Bichri, in opposition to David. (2Sa 15:10-12; 20:1, 2) Such a viewpoint could be harmonized with the view that Satan or some bad human counselor incited David if the incitement is viewed as something that Jehovah purposely allowed, as by removing his protection or restraining hand.—Compare 1Ki 22:21-23; 1Sa 16:14; see FOREKNOWLEDGE, FOREORDINATION (Concerning individuals).

On David’s part, there may have been wrong motive due to pride and trust in the numbers of his army, hence a failing to manifest full reliance on Jehovah. In any case, it is clear that on this occasion David’s chief concern was not that of glorifying God.

(2 SAMUEL 24:3) But Joʹab said to the king: “May Jehovah your God multiply the people 100 times, and may the eyes of my lord the king see it, but why does my lord the king want to do such a thing?”


Objected to by Joab. When ordered to take the registration, David’s general Joab objected, saying, “May Jehovah your God even add to the people a hundred times as many as they are while the very eyes of my lord the king are seeing it. But as for my lord the king, why has he found delight in this thing?” (2Sa 24:3) Joab’s words imply that the national strength did not depend on numbers but on Jehovah, who could supply numbers if that was his will.

(2 SAMUEL 24:5) They crossed the Jordan and camped at A·roʹer, to the right of the city in the middle of the valley, toward the Gadʹites, and on to Jaʹzer.

*** it-1 p. 178 Aroer ***

This city of Aroer appears to have been the starting point for the census ordered by King David, which thereafter swung N to Dan-jaan and looped over to Tyre and Sidon and then S to Beer-sheba in the Negeb. (2Sa 24:4-8) The mention of “the city that is in the middle of the torrent valley” coincides with similar references at Deuteronomy 2:36 and Joshua 13:9, 16. This unnamed city is considered by some to correspond to Khirbet el-Medeiyineh, about 11 km (7 mi) SE of Aroer.

(2 SAMUEL 24:9) Joʹab now gave to the king the number of the people who were

2 Samuel

registered. Israel amounted to 800,000 warriors armed with swords, and the men of Judah were 500,000.

*** w92 7/15 p. 5 Does the Bible Contradict Itself? ***

▪ How can one harmonize the different figures given for Israelites and Judeans in David’s count?

At 2 Samuel 24:9 the figures are 800,000 Israelites and 500,000 Judeans, whereas 1 Chronicles 21:5 numbers Israel’s fighting men at 1,100,000 and Judah’s at 470,000. Enlisted regularly in the royal service were 288,000 troops, divided into 12 groups of 24,000, each group serving one month during the year. There were an additional 12,000 attendant on the 12 princes of the tribes, making a total of 300,000. Apparently the 1,100,000 of 1 Chronicles 21:5 includes this 300,000 already enlisted, whereas 2 Samuel 24:9 does not. (Numbers 1:16; Deuteronomy 1:15; 1 Chronicles 27:1-22) As regards Judah, 2 Samuel 24:9 apparently included 30,000 men in an army of observation stationed on the Philistine frontiers but which were not included in the figure at 1 Chronicles 21:5. (2 Samuel 6:1) If we remember that 2 Samuel and 1 Chronicles were written by two men with different views and objectives, we can easily harmonize the figures.


The count revealed that Israel had 1,100,000 men and Judah had 470,000, according to the record at 1 Chronicles 21:5. The report at 2 Samuel 24:9 says 800,000 men of Israel and 500,000 men of Judah. Some believe that a scribal error exists. But it is unwise to ascribe error to the record when the circumstances, methods of counting, and so forth, are not fully understood. The two accounts may have reckoned the number from different viewpoints. For example, it is possible that members of the standing army and/or their officers were counted or omitted. And different methods of reckoning may have caused a variation in the listing of certain men, as to whether they were under Judah or Israel. We find what may be such an instance at 1 Chronicles 27. Here 12 divisions in the king’s service are listed, naming all the tribes except Gad and Asher, and naming Levi and the two half tribes of Manasseh. This may have been because the men of Gad and Asher were combined under other heads at the time, or for other reasons not stated.

(2 SAMUEL 24:11) When David got up in the morning, Jehovah’s word came to Gad the prophet, David’s visionary, saying:

*** it-2 p. 1160 Visionary ***

Not all of Jehovah’s prophets were visionaries. However, Gad was called both a “prophet” and “David’s visionary,” apparently because at least some of the messages he received from God came by means of visions containing divine instruction or counsel for King David.—2Sa 24:11; 1Ch 21:9.

2 Samuel

(2 SAMUEL 24:13) So Gad came in to David and told him: “Should seven years of famine come on your land? Or should you flee for three months from your adversaries while they pursue you? Or should there be three days of pestilence in your land? Now consider carefully what I should reply to the One who sent me.”


Jehovah’s judgment. Jehovah’s prophet Gad was sent to David, giving David, the authorizer of the census, a choice of one of three forms of punishment: a famine for three years, the sword of Israel’s enemies overtaking Israel for three months, or a pestilence for three days. David, leaning on God’s mercy rather than man’s, chose “to fall into the hand of Jehovah”; in the pestilence that followed, 70,000 persons died.—1Ch 21:10-14.

Here another variation is found between the Samuel and Chronicles accounts. Whereas 2 Samuel 24:13 says seven years of famine, 1 Chronicles 21:12 says three. (The Greek Septuagint reads “three” in the Samuel account.) One proffered explanation is that the seven years referred to at Second Samuel would, in part, be an extension of the three years of famine that came because of the sin of Saul and his house against the Gibeonites. (2Sa 21:1, 2) The current year (the registration took 9 months and 20 days [2Sa 24:8]) would be the fourth, and three years to come would make seven. Although the difference may have been due to a copyist’s error, it may be said again that a full knowledge of all the facts and circumstances should be had before one reaches such a conclusion.

(2 SAMUEL 24:17) When David saw the angel who was striking the people down, he said to Jehovah: “I am the one who sinned, and I am the one who did wrong; but these sheep—what have they done? Let your hand, please, come against me and my father’s house.”


24:17. David felt regret that his sin brought suffering upon the entire nation. A repentant wrongdoer should feel remorse over the reproach his action may have brought upon the congregation.

(2 SAMUEL 24:24) However, the king said to A·rauʹnah: “No, I must buy it from you for a price. I will not offer up to Jehovah my God burnt sacrifices that cost me nothing.” So David bought the threshing floor and the cattle for 50 silver shekels.

*** it-1 p. 146 Araunah ***ARAUNAH

(A·rauʹnah).

The Jebusite owner of the threshing floor purchased by King David for building an altar to Jehovah. This action resulted as the divinely indicated means of ending a scourge

2 Samuel

provoked by David’s numbering of the people.—2Sa 24:16-25; 1Ch 21:15-28.

Araunah apparently offered the place, along with cattle and wood implements for the sacrifice, without charge, but David insisted on paying a price. The record at 2 Samuel 24:24 shows that David purchased the threshing floor and the cattle for 50 silver shekels ($110). However, the account at 1 Chronicles 21:25 speaks of David’s paying 600 gold shekels (c. $77,000) for the site. The writer of Second Samuel deals only with the purchase as it relates to the altar location and the materials for the sacrifice then made, and it thus appears that the purchase price referred to by him was restricted to these things. On the other hand, the writer of First Chronicles discusses matters as relating to the temple later built on the site and associates the purchase with that construction. (1Ch 22:1-6; 2Ch 3:1) Since the entire temple area was very large, it appears that the sum of 600 gold shekels applies to the purchase of this large area rather than to the small portion needed for the altar first built by David.

*** it-2 p. 715 Purchase ***

When King David wanted to purchase the threshing floor of Araunah (Ornan), the man graciously tried to give it to the king. However, David insisted on paying a sum of 50 silver shekels ($110) for the immediate altar site plus the necessary sacrificial materials.

*** it-2 p. 715 Purchase ***

(2Sa 24:21-24;

2 Samuel

Highlights from the Book of 2 Samuelda-ip.getmyip.com/PDF/Documents/NWT Related/Bible Highlights 10...

Documents

Transcript of Highlights from the Book of 2 Samuelda-ip.getmyip.com/PDF/Documents/NWT Related/Bible Highlights 10...