Hebrew-English Text
I. Summary
Ziba supports David and accuses Mephibosheth of treason. David shows restraint when Shimei hurls epithets and stones at him. Absalom sleeps with David’s concubines in Jerusalem.

II. Photo
Absalom cuckolds his father: “So they pitched a tent for Absalom on the roof, and Absalom lay with his father’s concubines with the full knowledge of all Israel.” (v. 22)

III. Important Verses
3-4: “And where is your master’s son?” the king asked. “He is staying in Jerusalem,” Ziba replied to the king, “for he thinks that the House of Israel will now give him back the throne of his grandfather.” The king said to Ziba, “Then all that belongs to Mephibosheth is now yours!” And Ziba replied, “I bow low. Your Majesty is most gracious to me.”
5-8: As King David was approaching Bahurim, a member of Saul’s clan — a man named Shimei son of Gera — came out from there, hurling insults as he came. He threw stones at David and all King David’s courtiers, while all the troops and all the warriors were at his right and his left. And these are the insults that Shimei hurled: “Get out, get out, you criminal, you villain! The LORD is paying you back for all your crimes against the family of Saul, whose throne you seized. The LORD is handing over the throne to your son Absalom; you are in trouble because you are a criminal!”
11-12: David said further to Abishai and all the courtiers, “If my son, my own issue, seeks to kill me, how much more the Benjaminite! Let him go on hurling abuse, for the LORD has told him to. Perhaps the LORD will look upon my punishment and recompense me for the abuse [Shimei] has uttered today.”
20-22: Absalom then said to Ahithophel, “What do you advise us to do?” And Ahithophel said to Absalom, “Have intercourse with your father’s concubines, whom he left to mind the palace; and when all Israel hears that you have dared the wrath of your father, all who support you will be encouraged.” So they pitched a tent for Absalom on the roof, and Absalom lay with his father’s concubines with the full knowledge of all Israel.

IV. Outline
1-4. Ziba helps David and accuses Mephibosheth of treason
5-8. Shimei insults David
9-14. David continues his travels allowing Shimei to go unharmed
15-19. Hushai joins Absalom’s ranks
20-22. Absalom sleeps with David’s concubines
23. Praise of Ahitophel

V. Comment
Chapter 16 relates the difficulties of David’s escape. He is informed that Mephibosheth has joined Absalom, is cursed by Shimei, and is cuckolded by his own son. It ends with praise for Ahitophel, the sage who abandoned David to join Absalom.

Jonathan’s son Mephibosheth is referred to in vv. 1-4. There is some confusion about this name because of 2 Samuel 21:8: “Instead, the king took Armoni and Mephibosheth, the two sons that Rizpah daughter of Aiah bore to Saul…” Was Mephibosheth the son of Saul, the son of Jonathan, or were there two Mephiboshethes? Anderson writes:”Veijola (RB 85 [1978] 352) asserts that all those passages which speak of Mephibosheth as Jonathan’s son (2 Sam 4:4; 9:3, 6, 7; 21:7) are not authentic. He regards them as a product of a redactor who sought to stress David’s loyalty to Jonathan. Veijola has presented a good case although his literary analysis will not convince everyone. One may also note that Veijola’s view gives an undue importance to Mephibosheth, Saul’s son. He and his brother Armoni were the sons of Rizpah, Saul’s concubine, and they were put to death at the same time (2 Sam 21:8), but if one of them was such a potential danger to David that he had to be called to Jerusalem (Veijola, 350), why not both? The argument would be more acceptable if the reference was to Jonathan’s son. Furthermore, Armoni may have been the elder brother since he is mentioned first, and therefore the greater threat to David, assuming that the sons of a concubine could inherit. Moreover, it does not seem likely that Jonathan had no son, and that also the genealogy in 1 Chr 8:33–34 is wrong. Hence it is easier to assume that Jonathan’s son had the same name as one of Saul’s sons; for an analogy see 2 Sam 13:1; 14:27 where “Tamar” is the name of Absalom’s sister as well as of his daughter.” (69)

What is the meaning of the name ”Mephibosheth”? Anderson writes: “Mephibosheth may be a deliberate distortion of the original name by substituting one element of the compound proper name by ‘bosheth’ meaning ‘shame’ (see Driver, 254). However, some scholars regard ‘bosheth’ as a divine epithet… The former alternative is more likely because in the Books of Chronicles we find what appears to be the original form of the proper name. There are two variants: Meribaal in 1 Chr 9:40 and Meribbaal in 1 Chr 8:34; 9:40. The former variant may be derived from the latter (so Tsevat), meaning, perhaps, ‘Baal contends.” (69-70)

Absalom sleeps with his father’s concubines in v. 22: “So they pitched a tent for Absalom on the roof, and Absalom lay with his father’s concubines with the full knowledge of all Israel.” What was the status of a concubine in Biblical Israel? Although the evidence is scarce, scholars such as Anson Rainey attempt to piece together a coherent picture. He writes: “The term in Hebrew is pilegesh, the equivalent of Greek pallakis… and Latin pellex… The legal formalities, if any, are not described in the Bible. A concubine did not always reside in her husband’s home (Judg. 8:31), but such was not the general rule (Judg. 19–20). Her spouse was called the son-inlaw (hatan) of her father, who was the father-in-law (hoten). Therefore, the concubinage relationship could partake of many aspects of regular marriage… Royal concubines were standard among the kings of Israel and Judah, just as in any ancient Near Eastern kingdom (Song 6:8–9). They were clearly distinguished from the wives (II Sam. 5:13; I Kings 11:13; II Chron. 11:21). To lie with a monarch’s concubine was tantamount to usurpation of the throne (II Sam. 3:7; 16:21–22). For this reason Abner took Rizpah (II Sam. 3:7). The same concept stands behind Ahitophel’s advice to Absalom, to “go into his father’s concubines” (16:21), and Adonijah’s request for Abishag the Shunamite was clearly associated with this custom (I Kings 2:21–24).” (Rainey, Anson. “Concubine” in Encyclopaedia Judaica 2nd ed)

VI. Works Used
(see “Commentaries” page)
Anderson, A. A. “2 Samuel” Word Biblical Commentary, vol. 11 (Waco Texas: Wordbooks, 1989).
Campbell, Antony F. “2 Samuel” The Forms of the Old Testament Literature, vol 8 (Grand Rapids, Michigan: Eedrdmans, 2005).
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Rainey, Anson. “Concubine” in Encyclopaedia Judaica 2nd ed.
Photo taken from http://www.quikbook.com/pics/affinia_chicago_rooftop_176.jpg

Hebrew-English Text
I. Summary
Absalom leads a revolt and forces David to flee Jerusalem. David sends spies to Jerusalem.

II. Photo
David is dejected as he flees Jerusalem: “His head was covered and he walked barefoot.” (v. 30)

III. Important Verses
2-6: Absalom used to rise early and stand by the road to the city gates; and whenever a man had a case that was to come before the king for judgment, Absalom would call out to him, “What town are you from?” And when he answered, “Your servant is from such and such a tribe in Israel,” Absalom would say to him, “It is clear that your claim is right and just, but there is no one assigned to you by the king to hear it.” And Absalom went on, “If only I were appointed judge in the land and everyone with a legal dispute came before me, I would see that he got his rights.” And if a man approached to bow to him, [Absalom] would extend his hand and take hold of him and kiss him. Absalom did this to every Israelite who came to the king for judgment. Thus Absalom won away the hearts of the men of Israel.
13-14: Someone came and told David, “The loyalty of the men of Israel has veered toward Absalom.” Whereupon David said to all the courtiers who were with him in Jerusalem, “Let us flee at once, or none of us will escape from Absalom. We must get away quickly, or he will soon overtake us and bring down disaster upon us and put the city to the sword.”
25-26: But the king said to Zadok, “Take the Ark of God back to the city. If I find favor with the LORD, He will bring me back and let me see it and its abode. And if He should say, ‘I do not want you,’ I am ready; let Him do with me as He pleases.”

33-36: David said to him, “If you march on with me, you will be a burden to me. But if you go back to the city and say to Absalom, ‘I will be your servant, O king; I was your father’s servant formerly, and now I will be yours,’ then you can nullify Ahithophel’s counsel for me. You will have the priests Zadok and Abiathar there, and you can report everything that you hear in the king’s palace to the priests Zadok and Abiathar. Also, their two sons are there with them, Zadok’s son Ahimaaz and Abiathar’s son Jonathan; and through them you can report to me everything you hear.”

IV. Outline
1-6. Absalom wins the heart of the people by promising judgment
7-9. Absalom travels to Hebron
10-12. Absalom’s rebellion gains strength
13-16. David flees Jerusalem
17-22. David travels with the Cherethites, Pelethites, and the Gittites
23. The people mourn
24-29. David sends the ark to Jerusalem
30. The lugubrious march
31. David curses Ahitophel
32-37. David sends Hushai to spy on Absalom

V. Comment
Chapter 15 tells the story of Absalom’s rebellion. David is forced to flee Jerusalem in a funereal procession. Although he is forlorn, David manages to send Hushai and the priests to spy on Absalom.

The chapter begins with Absalom amassing a small force: “Sometime afterward, Absalom provided himself with a chariot, horses, and fifty outrunners” (v. 1) What was the purpose of these men? Anderson points out that Absalom was probably claiming the kingship. This theory is supported by 1 Samuel 8:11 which describes the servants of a king: “He said, ‘This will be the practice of the king who will rule over you: He will take your sons and appoint them as his charioteers and horsemen, and they will serve as outrunners for his chariots.’” Similarly, 1 Kings 1:5 describes Adonijah’s claim to the throne: “Now Adonijah son of Haggith went about boasting, ‘I will be king!’ He provided himself with chariots and horses, and an escort of fifty outrunners.” Finally, Joseph is provided with men and a chariot in Genesis 41:43: “He had him ride in the chariot of his second-in-command, and they cried before him, “Abrek!” Thus he placed him over all the land of Egypt.” Anderson also points out that the “fifty men” who accompany Absalom are a “standard military unit.” For example, Exodus 18:21b says, “Set these over them as chiefs of thousands, hundreds, fifties, and tens.” Similarly, Deuteronomy 1:15 says, “So I took your tribal leaders, wise and experienced men, and appointed them heads over you: chiefs of thousands, chiefs of hundreds, chiefs of fifties, and chiefs of tens, and officials for your tribes.”

How long did the rebellion last? While our chapter hints that it was a precipitous event, scholars suggest a different version of events. Anderson writes: “The account of Absalom’s political subversion must have been greatly abbreviated and simplified. The extensive scale of the revolt seems to suggest that it must have been preceded by, at least, some negotiations and careful planning on the part of Absalom and his advisers. The pattern of subversion outlined in vv 2–5 was, most likely, only one of the ways in which Absalom gained support among the Israelites and built up his public image and following. It is also likely that some time elapsed between Absalom’s coronation in Hebron (v 10) and his march on Jerusalem. This seems to be implied by v 12 which laconically comments that ‘the conspiracy gained strength and the people with Absalom went on increasing.’ It would be rather naive to assume that David had no knowledge of this prolonged (?) political maneuvering, and that Absalom’s march on Jerusalem came as a complete surprise to David and to his supporters. Consequently, v 13 can hardly be the first intimation of the rebellion.” (194)

One last point. David sends Hushai the Archite to spy on Absalom. Hushai is described with the appellation “the friend of David” (v. 37). While Hushai might have simply been a “friend” of David’s, he might have also served a more official role. Support for this can be drawn from 1 Kings 4:5 which lists the “friend of the king” as an official position: “Azariah son of Nathan — in charge of the prefects; Zabud son of Nathan the priest — friend of the king.”

VI. Works Used
(see “Commentaries” page)
Anderson, A. A. “2 Samuel” Word Biblical Commentary, vol. 11 (Waco Texas: Wordbooks, 1989).
Campbell, Antony F. “2 Samuel” The Forms of the Old Testament Literature, vol 8 (Grand Rapids, Michigan: Eedrdmans, 2005).
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Photo taken from http://farm4.static.flickr.com/3397/3516340739_86b7d0b453.jpg

Hebrew-English Text
I. Summary
After pardoning a man for killing his brother, David decides to forgive Absalom for killing Amnon. Absalom is brought to Jerusalem to meet with David.

II. Photo
Absalom gets Joab’s attention: “[Absalom] said to his servants, ‘Look, Joab’s field is next to mine, and he has barley there. Go and set it on fire.’ And Absalom’s servants set the field on fire.” (v. 30)

III. Important Verses
1-3: Joab son of Zeruiah could see that the king’s mind was on Absalom; so Joab sent to Tekoa and brought a clever woman from there. He said to her, “Pretend you are in mourning; put on mourning clothes and don’t anoint yourself with oil; and act like a woman who has grieved a long time over a departed one.  Go to the king and say to him thus and thus.” And Joab told her what to say.
11: She replied, “Let Your Majesty be mindful of the LORD your God and restrain the blood avenger bent on destruction, so that my son may not be killed.” And he said, “As the LORD lives, not a hair of your son shall fall to the ground.”
12-13: Then the woman said, “Please let your maidservant say another word to my lord the king.” “Speak on,” said the king. And the woman said, “Why then have you planned the like against God’s people? In making this pronouncement, Your Majesty condemns himself in that Your Majesty does not bring back his own banished one.
14: We must all die; we are like water that is poured out on the ground and cannot be gathered up. God will not take away the life of one who makes plans so that no one may be kept banished.
25-26: No one in all Israel was so admired for his beauty as Absalom; from the sole of his foot to the crown of his head he was without blemish. When he cut his hair — he had to have it cut every year, for it grew too heavy for him — the hair of his head weighed two hundred shekels by the royal weight.
27: Absalom had three sons and a daughter whose name was Tamar; she was a beautiful woman.
28-30: Absalom lived in Jerusalem two years without appearing before the king. Then Absalom sent for Joab, in order to send him to the king; but Joab would not come to him. He sent for him a second time, but he would not come. So [Absalom] said to his servants, “Look, Joab’s field is next to mine, and he has barley there. Go and set it on fire.” And Absalom’s servants set the field on fire.

IV. Outline
1-3. Joab devises a plan to reunite David with Absalom
4-11. A woman tells David of her son’s plight
12-20. The woman explains her intent
21-22. David sends for Absalom
23-24. Absalom is brought to Jerusalem
25-26. Absalom’s beauty
27. Absalom’s family
28-32. Absalom’s demand to see David
33. David and Absalom meet

V. Comment
No comment today. Stay tuned.

VI. Works Used
(see “Commentaries” page)
Anderson, A. A. “2 Samuel” Word Biblical Commentary, vol. 11 (Waco Texas: Wordbooks, 1989).
Campbell, Antony F. “2 Samuel” The Forms of the Old Testament Literature, vol 8 (Grand Rapids, Michigan: Eedrdmans, 2005).
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Photo taken from http://dansaavedra.com/mosaic/fire_4237.jpg

Hebrew-English Text
I. Summary
Amnon rapes his sister Tamar. Absalom kills Amnon and flees from David.

II. Photo
Amnon rapes his sister: “Amnon said to Tamar, ‘Bring the food inside and feed me.’ Tamar took the cakes she had made and brought them to her brother inside. But when she served them to him, he caught hold of her and said to her, ‘Come lie with me, sister.’” (vv. 10-11)

III. Important Verses
2: Amnon was so distraught because of his [half-]sister Tamar that he became sick; for she was a virgin, and it seemed impossible to Amnon to do anything to her.
3-5: Amnon had a friend named Jonadab, the son of David’s brother Shimah; Jonadab was a very clever man. He asked him, “Why are you so dejected, O prince, morning after morning? Tell me!” Amnon replied, “I am in love with Tamar, the sister of my brother Absalom!” Jonadab said to him, “Lie down in your bed and pretend you are sick. When your father comes to see you, say to him, ‘Let my sister Tamar come and give me something to eat. Let her prepare the food in front of me, so that I may look on, and let her serve it to me.’”
10-14: Amnon said to Tamar, “Bring the food inside and feed me.” Tamar took the cakes she had made and brought them to her brother inside. But when she served them to him, he caught hold of her and said to her, “Come lie with me, sister.” But she said to him, “Don’t, brother. Don’t force me. Such things are not done in Israel! Don’t do such a vile thing! Where will I carry my shame? And you, you will be like any of the scoundrels in Israel! Please, speak to the king; he will not refuse me to you.” But he would not listen to her; he overpowered her and lay with her by force.
15-16:  Then Amnon felt a very great loathing for her; indeed, his loathing for her was greater than the passion he had felt for her. And Amnon said to her, “Get out!” She pleaded with him, “Please don’t commit this wrong; to send me away would be even worse than the first wrong you committed against me.” But he would not listen to her.
37: Absalom had fled, and he came to Talmai son of Ammihud, king of Geshur. And [King David] mourned over his son a long time.

IV. Outline
1-2. Amnon’s lust for Tamar
3-5. Jonadab devises a plan for Amnon to rape Tamar
6-14. Amnon rapes Tamar
15-18. Amnon dismisses the unwilling Tamar
19-22. Absalom tells Tamar to keep quiet; David finds out
23-27. Absalom convinces David to send the princes to his party
28-29. Absalom’s attendant kills Amnon
30-33. David is told the news
34-36. David and the princes weep
37-39. Absalom flees to Geshur

V. Comment
No comment today. Stay tuned.

VI. Works Used
(see “Commentaries” page)
Anderson, A. A. “2 Samuel” Word Biblical Commentary, vol. 11 (Waco Texas: Wordbooks, 1989).
Campbell, Antony F. “2 Samuel” The Forms of the Old Testament Literature, vol 8 (Grand Rapids, Michigan: Eedrdmans, 2005).
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Photo taken from http://www.bambienti.com/store/images/uploads/600breakfast-tray05.gif

Hebrew-English Text
I. Summary
Nathan condemns David by telling him a parable. David and Batsheba’s son dies, but the two have a second son named Solomon. David’s general conquers the Ammonite capital.

II. Photo
Nathan tells David a parable: “The poor man had only one little ewe lamb that he had bought. He tended it and it grew up together with him and his children: it used to share his morsel of bread, drink from his cup, and nestle in his bosom; it was like a daughter to him.” (v. 3)

III. Important Verses
1-7a: “And the LORD sent Nathan to David. He came to him and said, “There were two men in the same city, one rich and one poor. The rich man had very large flocks and herds, but the poor man had only one little ewe lamb that he had bought. He tended it and it grew up together with him and his children: it used to share his morsel of bread, drink from his cup, and nestle in his bosom; it was like a daughter to him. One day, a traveler came to the rich man, but he was loath to take anything from his own flocks or herds to prepare a meal for the guest who had come to him; so he took the poor man’s lamb and prepared it for the man who had come to him.” David flew into a rage against the man, and said to Nathan, “As the LORD lives, the man who did this deserves to die! He shall pay for the lamb four times over, because he did such a thing and showed no pity.” And Nathan said to David, “That man is you!”
13-14: David said to Nathan, “I stand guilty before the LORD!” And Nathan replied to David, “The LORD has remitted your sin; you shall not die. However, since you have spurned the enemies of the LORD by this deed, even the child about to be born to you shall die.”
24-25: David consoled his wife Bathsheba; he went to her and lay with her. She bore a son and she named him Solomon. The LORD favored him,  and He sent a message through the prophet Nathan; and he was named Jedidiah at the instance of the LORD.
27-28: Joab sent messengers to David and said, “I have attacked Rabbah and I have already captured the water city. Now muster the rest of the troops and besiege the city and capture it; otherwise I will capture the city myself, and my name will be connected with it.”

IV. Outline

1-25. David’s punishment; Solomon’s birth
    1-4. Nathan’s parable
    5-6. David’s response
    7-10. Nathan explains the parable
    11-12. David’s punishment
    13a. David admits his sin
    13b-14. David’s life is spared, but his child’s is not
    15. Batsheba’s son becomes ill
    16-19. Despite David’s repentance, the child dies
    20-23. David’s response
    24-25. Solomon is born and named Jedidiah
26-31. Rabbah is captured
    26-29. Joab cattures Rabbah but gives David the credit
    30-31a. Booty; slaves
    31b. David and his troops return to Jerusalem

V. Comment
No comment today. Stay tuned.

VI. Works Used
(see “Commentaries” page)
Anderson, A. A. “2 Samuel” Word Biblical Commentary, vol. 11 (Waco Texas: Wordbooks, 1989).
Campbell, Antony F. “2 Samuel” The Forms of the Old Testament Literature, vol 8 (Grand Rapids, Michigan: Eedrdmans, 2005).
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Photo taken from http://www.ethiopiafirst.com/images/Tourism/Little-boy-carring-lamb.JPG

Hebrew-English Text
I. Summary
David impregnates a married woman named Batsheba. He attempts to cover-up the pregnancy by having Batsheba’s husband sleep with her, but her husband refuses do so. David has the husband killed and takes Batsheba as his own wife.

II. Photo
David sees Batsheba bathing: “Late one afternoon, David rose from his couch and strolled on the roof of the royal palace; and from the roof he saw a woman bathing. The woman was very beautiful.” (v. 2)

III. Important Verses
2-3: Late one afternoon, David rose from his couch and strolled on the roof of the royal palace; and from the roof he saw a woman bathing. The woman was very beautiful, and the king sent someone to make inquiries about the woman. He reported, “She is Bathsheba daughter of Eliam [and] wife of Uriah the Hittite.”
8-11: Then David said to Uriah, “Go down to your house and bathe your feet.” When Uriah left the royal palace, a present from the king followed him. But Uriah slept at the entrance of the royal palace, along with the other officers of his lord, and did not go down to his house. When David was told that Uriah had not gone down to his house, he said to Uriah, “You just came from a journey; why didn’t you go down to your house?” Uriah answered David, “The Ark and Israel and Judah are located at Succoth, and my master Joab and Your Majesty’s men are camped in the open; how can I go home and eat and drink and sleep with my wife? As you live, by your very life, I will not do this!”
14-17: n the morning, David wrote a letter to Joab, which he sent with Uriah. He wrote in the letter as follows: “Place Uriah in the front line where the fighting is fiercest; then fall back so that he may be killed.” So when Joab was besieging the city, he stationed Uriah at the point where he knew that there were able warriors.  The men of the city sallied out and attacked Joab, and some of David’s officers among the troops fell; Uriah the Hittite was among those who died.
26-27a: When Uriah’s wife heard that her husband Uriah was dead, she lamented over her husband. After the period of mourning was over, David sent and had her brought into his palace; she became his wife and she bore him a son.

IV. Outline
1. David’s army goes forth
2-3. David sees Batsheba, the wife of Uriah
4-5. David impregnates Batsheba
6-9a. David sends Uriah home
9b-11. Uriah remains at the palace as a matter of piety
12-13. David cannot convince Uriah to go home
14-17. David has Uriah killed in a battle
18-25. David is told about Uriahs death
26. Batsheba’s lament
27. David takes Batsheba as a wife

V. Comment
Chapter 11 tells the story of David and Batsheba. While this is one of the most interesting stories in the Hebrew Bible, it is also plagued with ambiguity. For example, was Batsheba forced to sleep with David or was she his willing accomplice? Also, if she was an accomplice, would the law have required the two to be put to death? Leviticus 20:10 seems to say “yes”: “If a man commits adultery with a married woman, committing adultery with another man’s wife, the adulterer and the adulteress shall be put to death.” However, Anderson points out that certain preexilic texts condemn an adulterous woman to divorce or humiliation, not death. While these passages are from poetic sources, they are important nonetheless. Jeremiah 3:8 says, “I noted: Because Rebel Israel had committed adultery, I cast her off and handed her a bill of divorce,” and Hosea 2:12 says, “Now will I uncover her shame In the very sight of her lovers, And none shall save her from Me.” Thus, according to Anderson, it is not clear if the law would have required David and Batsheba to be put to death. Also, even if they were guilty, it is highly unlikely that any court would have been able to prosecute the king of Israel.

While this chapter makes no attempt to cover-up David’s wrongdoings, Anderson offers a scathing critique of David: “It is ironic in the extreme that the one who ought to be the guardian of the people’s rights and justice should murder his loyal servant and cause the deaths of other faithful soldiers in order to protect the facade of his honor which he himself had already disgraced. Of course, it is unlikely that David intended the other casualties but the implementation of his deadly plan necessarily involved the death of innocent Israelites (v 24). Moreover, after the tragic event we have David’s cynical comment when he comforted Joab by saying that this loss of men was an inevitable part of the fortunes of war!

“Perhaps, the most serious charge against David was this that he was more concerned with the protection of his badly dented honor than with the caring for the divine law. One could nearly say, that as far as David was concerned, the deterrent value of the divine sanctions was zero, at least in this situation. Consequently, he was not afraid to commit a murder by proxy to cover his adultery.” (157)

VI. Works Used
(see “Commentaries” page)
Anderson, A. A. “2 Samuel” Word Biblical Commentary, vol. 11 (Waco Texas: Wordbooks, 1989).
Campbell, Antony F. “2 Samuel” The Forms of the Old Testament Literature, vol 8 (Grand Rapids, Michigan: Eedrdmans, 2005).
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Photo taken from http://i.ehow.com/images/GlobalPhoto/Articles/4612823/86561_Full.jpg

Hebrew-English Text
I. Summary
David sends courtiers to the king of Ammon and they are publicly humiliated. David assembles his army and routs the Ammonite and the Aramean armies.

II. Photo
David’s courtiers are humiliated: “Hanun seized David’s courtiers, clipped off one side of their beards and cut away half of their garments at the buttocks, and sent them off.” (v. 4)

III. Important Verses
2b-5: But when David’s courtiers came to the land of Ammon, the Ammonite officials said to their lord Hanun, “Do you think David is really honoring your father just because he sent you men with condolences? Why, David has sent his courtiers to you to explore and spy out the city, and to overthrow it.” So Hanun seized David’s courtiers, clipped off one side of their beards and cut away half of their garments at the buttocks, and sent them off. When David was told of it, he dispatched men to meet them, for the men were greatly embarrassed. And the king gave orders: “Stop in Jericho until your beards grow back; then you can return.”
9-12: Joab saw that there was a battle line against him both front and rear. So he made a selection from all the picked men of Israel and arrayed them against the Arameans, and the rest of the troops he put under the command of his brother Abishai and arrayed them against the Ammonites. [Joab] said, “If the Arameans prove too strong for me, you come to my aid; and if the Ammonites prove too strong for you, I will come to your aid. Let us be strong and resolute for the sake of our people and the land of our God; and the LORD will do what He deems right.”
19: And when all the vassal kings of Hadadezer saw that they had been routed by Israel, they submitted to Israel and became their vassals. And the Arameans were afraid to help the Ammonites any more.

IV. Outline
1-2a. David sends courtiers to the king of Ammon
2b-4. The Ammonite king humiliates the courtiers
5. David deals with the courtiers
6-12. The armies prepare for war
13-14. Joab and Abishai lead the Israelites to victory
15-16. The enemy regroups
17-19. David is victorious

V. Comment
No comment today. Stay tuned.

VI. Works Used
(see “Commentaries” page)
Anderson, A. A. “2 Samuel” Word Biblical Commentary, vol. 11 (Waco Texas: Wordbooks, 1989).
Campbell, Antony F. “2 Samuel” The Forms of the Old Testament Literature, vol 8 (Grand Rapids, Michigan: Eedrdmans, 2005).
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Photo taken from http://spinko.files.wordpress.com/2009/07/halfbeard.jpg?w=267&h=202

Hebrew-English Text
I. Summary
David wishes to honor one of Jonathan’s descendants. He finds his son Mephibosheth and gives him land, grants him servants, and feeds him in Jerusalem.

II. Photo
Ziba tells David about Mephibosheth: “Ziba answered the king, ‘Yes, there is still a son of Jonathan whose feet are crippled.’” (v. 3)

III. Important Verses
1: David inquired, “Is there anyone still left of the House of Saul with whom I can keep faith for the sake of Jonathan?”
9-11: The king summoned Ziba, Saul’s steward, and said to him, “I give to your master’s grandson everything that belonged to Saul and to his entire family. You and your sons and your slaves shall farm the land for him and shall bring in [its yield] to provide food for your master’s grandson to live on; but Mephibosheth, your master’s grandson, shall always eat at my table.” — Ziba had fifteen sons and twenty slaves. — Ziba said to the king, “Your servant will do just as my lord the king has commanded him.” “Mephibosheth shall eat at my table like one of the king’s sons.”

IV. Outline
1. David’s desire to repay Jonathan
2-4. Meeting with Ziba
5-11. David’s decision to honor Mephibosheth
12-13. Mephibosheth is honored

V. Comment
Chapter 9 relates how David honors Jonathan by giving Saul’s property to Mephibosheth. He also gives Mephibosheth a slave named Ziba. Due to the abrupt nature of this episode, one might ask: “What is this chapter doing here?” Campbell writes: “2 Samuel 9 and 10 are best described as anticipatory appendixes to the sustained narrative of 2 Sam 11-20.” Indeed, Mephibosheth and Ziba do play roles in the upcoming narrative (16:1-4; 19:24-30). Those episodes read as follows:

• “David had passed a little beyond the summit when Ziba the servant of Mephibosheth came toward him with a pair of saddled asses carrying two hundred loaves of bread, one hundred cakes of raisin, one hundred cakes of figs, and a jar of wine. The king asked Ziba, “What are you doing with these?” Ziba answered, “The asses are for Your Majesty’s family to ride on, the bread and figs are for the attendants to eat, and the wine is to be drunk by any who are exhausted in the wilderness.” “And where is your master’s son?” the king asked. “He is staying in Jerusalem,” Ziba replied to the king, “for he thinks that the House of Israel will now give him back the throne of his grandfather.” The king said to Ziba, “Then all that belongs to Mephibosheth is now yours!” And Ziba replied, “I bow low. Your Majesty is most gracious to me.”” (16:1-4)
• “Then the king said to Shimei, “You shall not die”; and the king gave him his oath. Mephibosheth, the grandson of Saul, also came down to meet the king. He had not pared his toenails, or trimmed his mustache, or washed his clothes from the day that the king left until the day he returned safe. When he came [from] Jerusalem to meet the king, the king asked him, “Why didn’t you come with me, Mephibosheth?” He replied, “My lord the king, my own servant deceived me. Your servant planned to saddle his ass and ride on it and go with Your Majesty — for your servant is lame. [Ziba] has slandered your servant to my lord the king. But my lord the king is like an angel of the LORD; do as you see fit. For all the members of my father’s family deserved only death from my lord the king; yet you set your servant among those who ate at your table. What right have I to appeal further to Your Majesty?” The king said to him, “You need not speak further. I decree that you and Ziba shall divide the property.”” (19:24-30)

VI. Works Used
(see “Commentaries” page)
Anderson, A. A. “2 Samuel” Word Biblical Commentary, vol. 11 (Waco Texas: Wordbooks, 1989).
Campbell, Antony F. “2 Samuel” The Forms of the Old Testament Literature, vol 8 (Grand Rapids, Michigan: Eedrdmans, 2005).
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Photo taken from http://www.shimanokoumuten.co.jp/newspaper/no003/no003_img01.jpg

Hebrew-English Text
I. Summary
David is victorious over the Philistines, Moabites, Arameans, Edomites, and the king of Zobah. David acquires great wealth and rules his kingdom righteously. His cabinet members are enumerated.

II. Photo
David acquires great wealth: “From Betah and Berothai, towns of Hadadezer, King David took a vast amount of copper.” (v. 8 )

III. Important Verses
2: He also defeated the Moabites. He made them lie down on the ground and he measured them off with a cord; he measured out two lengths of cord for those who were to be put to death, and one length for those to be spared. And the Moabites became tributary vassals of David.
3: David defeated Hadadezer son of Rehob, king of Zobah, who was then on his way to restore his monument at the Euphrates River.
9-12: When King Toi of Hamath heard that David had defeated the entire army of Hadadezer, Toi sent his son Joram to King David to greet him and to congratulate him on his military victory over Hadadezer — for Hadadezer had been at war with Toi. [Joram] brought with him objects of silver, gold, and copper. King David dedicated these to the LORD, along with the other silver and gold that he dedicated, [taken] from all the nations he had conquered: from Edom, Moab, and Ammon; from the Philistines and the Amalekites, and from the plunder of Hadadezer son of Rehob, king of Zobah.

IV. Outline
1. David defeats the Philistines
2. David defeats the Moabites
3-8. David defeats Zobah and Aram
9-10. The king of Hamath pays tribute to David
11-12. David donates his wealth to God
13-14. David defeats Edom
15. David’s justice
16-18. David’s cabinet

V. Comment
Chapter 8 describes David’s victories over foreign nations. He is said to conquer the Philistines to his west, the Moabites and Edomites to his southeast, and the Arameans to his north. Yet, scholars such as Collins are skeptical about the historicity of this chapter. Collins writes: “Chapters 8 and 10 describe the wars of David, in which he allegedly subjugated all the surrounding peoples – Philistia, Moab, Ammon, Edom, but also the Arameans as far as Damascus and the Euphrates. Modern scholarship is skeptical of these claims. Not only are they not supported by extrabiblical evidence, but the Bible itself does not claim that these peoples were under Israelite control in later generations. David may be credited with containing the Philistines and bringing an end to the conflict between Philistines and Israelites. He may also have conducted campaigns against neighboring peoples, but it is unlikely that he established lasting ontrol of these areas. Second Samuel 24 describes a census taken by David that allegedly included Tyre and Sidon and all the cities of the Canaanites, but does not extend to Arameans of other neighboring peoples. Moreover, it is quite clear from the account of the reign of Solomon in 1 Kings that Tyre was never subject to Israel. The claims made for David in 2 Samuel 8 and 10 are at best hyperbolic, and their historical value is suspect. It may be that the author was influenced by the promise made to Abraham in Gen 15:18-21: ‘to your descendants I give this land, from the river of Egypt to the great river, the river Euphrates.’ The descendants of Abraham certainly did not control all this territory at any time after the reign of Solomon, and Solomon was not a warrior, so the author may have reasoned that the promise was fulfilled in the time of David.” (239)

VI. Works Used
(see “Commentaries” page)
Anderson, A. A. “2 Samuel” Word Biblical Commentary, vol. 11 (Waco Texas: Wordbooks, 1989).
Campbell, Antony F. “2 Samuel” The Forms of the Old Testament Literature, vol 8 (Grand Rapids, Michigan: Eedrdmans, 2005).
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Photo taken from http://3.bp.blogspot.com/_esUBlqKjDzk/Ss7pb44juRI/AAAAAAAAFmk/BMhIzHMZlHA/s320/copper_1.jpg

Hebrew-English Text
I. Summary
David expresses his desire to build the temple. Although God rejects David’s request, he promises to perpetuate the Davidic dynasty forever. David prays to God and asks him to uphold his promise.
II. Photo
David complains to Nathan: “Here I am dwelling in a house of cedar, while the Ark of the LORD abides in a tent!” (v. 2b)

III. Important Verses
1-2: When the king was settled in his palace and the LORD had granted him safety from all the enemies around him,  the king said to the prophet Nathan: “Here I am dwelling in a house of cedar, while the Ark of the LORD abides in a tent!”
5-7: “Go and say to My servant David: Thus said the LORD: Are you the one to build a house for Me to dwell in? From the day that I brought the people of Israel out of Egypt to this day I have not dwelt in a house, but have moved about in Tent and Tabernacle. As I moved about wherever the Israelites went, did I ever reproach any of the tribal leaders whom I appointed to care for My people Israel: Why have you not built Me a house of cedar?”
12-16: “When your days are done and you lie with your fathers, I will raise up your offspring after you, one of your own issue, and I will establish his kingship. He shall build a house for My name, and I will establish his royal throne forever. I will be a father to him, and he shall be a son to Me. When he does wrong, I will chastise him with the rod of men and the affliction of mortals; but I will never withdraw My favor from him as I withdrew it from Saul, whom I removed to make room for you. Your house and your kingship shall ever be secure before you; your throne shall be established forever.”
28-29: “And now, O Lord GOD, You are God and Your words will surely come true, and You have made this gracious promise to Your servant. Be pleased, therefore, to bless Your servant’s house, that it abide before You forever; for You, O Lord GOD, have spoken. May Your servant’s house be blessed forever by Your blessing.”

IV. Outline

1-2. David’s desire to build a temple
3. Nathan’s encouragment
4-16. God’s message for David
    4. God appears to Nathan
    5-7. God has never dwelled in a house
    8-11. God has protected David and will give him greatness
    12-16. David’s house will be established forever
17. Nathan delivers the message
18-29. David’s Petition
    18-19a. Confession
    19b. Petition
    20-21. Affirmation of confidence
    22. Praise of God’s greatness
    23-24. Praise of God’s deeds for Israel
    25. Petition
    26-27. Anticipated praise
    28. Affirmation of confidence
    29. Petition for blessing

V. Comment
Chapter 7 begins with the story of David’s wish to build the temple and God’s subsequent rejection of that wish. Although God dismisses David’s request, he promises that the Davidic dynasty will last forever: “Your house and your kingship shall ever be secure before you; your throne shall be established forever.” (v. 16) Collins emphasizes the importance of this promise: “Second Samuel 7 is one of the key passages not only in the Deuteronomistic History but in the Hebrew Bible as a whole. The promise to David that is narrated here is the foundation charter of the Davidic dynasty, and is a frequent point of reference in later writings. It would eventually become the basis for messianic hope, that is, the hope that the Davidic kingship would be restored and would last forever… the essential point [of the oracle] is that the Davidic dynasty will last forever. In fact, it lasted some four hundred years, which might be regarded as a reasonable approximation of ‘forever.’ (compare 1 En. 10:10, which states of the offspring of the fallen angels that ‘they hope that they will live forever and that each of them will live for five hundred years.’) Nonetheless, when the Davidic kingdom was finally brought to an end by the Babylonians, the promise was thought to stand. If there was no king in the present, then God’s promise must be fulfilled in the future by the restoration of the Davidic line. This is the origin of the hope for a messiah, or anointed king, understood as one who is to come and change the course of history.” (233-35)

The second part of chapter 7, which is David’s prayer to God, is similar in both form and content to the psalms found in the book of Psalms. Although he doesn’t elaborate, Campbell asserts that his prayer is “prayer of thanksgiving” (77). This is probably because, like the Thanksgivings psalms, David’s prayer contains elements of praise (e.g. vv. 22-24, 26-27) and elements of blessing (v. 29). (For more on the genres found in the book of Psalms see  the “Introduction to Cultic Poetry” in “Psalms Part 1 with an Introduction to Cultic Poetry” by Erhard S. Gerstenberger, pp. 9-22.) Yet, the genre of this prayer is not as straightforward as Campbell makes it seem. Indeed, the psalm should actually be labeled a “Complaint/Petition.” This is because of its utilization of an invocation (v. 18), a confession (vv. 18-19a), two affirmations of confidence (vv. 20-21, 28), multiple hymnic statements (vv. 22-24, 26-27), two petitions (vv. 19, 29), a declaration of anticipated praise (v. 27), and a blessing (v. 29). Thus, this passage evinces almost all of the qualities of a Complaint/Petition and should be labeled as such.

Two final remarks. First, Collins makes many interesting points about God’s statements. He writes: “Central to this oracle is the play on the double sense of ‘house.’ David may not build a house (= temple) for [God], but the deity will build a house (= dynasty) for David. It was not unusual in the ancient Near East for the founder of a dynasty to build a temple for his patron god. The oddity of this passage is the rejection of the offer to build a temple. Scholars have tried to explain this rejection in various ways. Some suggest that this oracle was meant to explain why it was Solomon rather than David built the temple.” (233) Second, although our chapter says that David does not build the temple because God does not want to dwell in a house, 1 Kings 5:17 gives a different explanation: “ “You know that my father David could not build a house for the name of the LORD his God because of the enemies that encompassed him, until the LORD had placed them under the soles of his feet.” Note that our chapter paints a completely different picture: “The LORD had granted him safety from all the enemies around him.” (v. 1b)

VI. Works Used
(see “Commentaries” page)
Anderson, A. A. “2 Samuel” Word Biblical Commentary, vol. 11 (Waco Texas: Wordbooks, 1989).
Campbell, Antony F. “2 Samuel” The Forms of the Old Testament Literature, vol 8 (Grand Rapids, Michigan: Eedrdmans, 2005).
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Photo taken from http://farm1.static.flickr.com/88/249145349_16f7b85bf1.jpg