II Samuel 21, The Gibeonites and Saul's Descendants

David is now undisputed king of Israel. The book of Samuel ends with accounts of four events of his reign. These are not necessarily in chronological order; the event in this chapter likely precedes Absalom's rebellion. It reminds us of the bloody, violent times of the reigns of Saul and David.

2 Samuel 21:1-6, Gibeonites' revenge

During the reign of David, there was a famine for three successive years; so David sought the face of the LORD. The LORD said, "It is on account of Saul and his blood-stained house; it is because he put the Gibeonites to death."

The king summoned the Gibeonites and spoke to them. (Now the Gibeonites were not a part of Israel but were survivors of the Amorites; the Israelites had sworn to [spare] them, but Saul in his zeal for Israel and Judah had tried to annihilate them.) David asked the Gibeonites, "What shall I do for you? How shall I make amends so that you will bless the LORD's inheritance?"

The Gibeonites answered him, "We have no right to demand silver or gold from Saul or his family, nor do we have the right to put anyone in Israel to death."

"What do you want me to do for you?" David asked.

They answered the king, "As for the man who destroyed us and plotted against us so that we have been decimated and have no place anywhere in Israel, let seven of his male descendants be given to us to be killed and exposed before the LORD at Gibeah of Saul--the Lord's chosen one." 

So the king said, "I will give them to you."

Some Gibeonites had been killed by Saul, despite the agreements made in the time of the Joshua conquest. (See Joshua 9.) The three-year famine is linked to this murder and so David makes amends by agreeing to sacrifice seven of Saul's descendants.

2 Samuel 21:7-9, Slaughter of seven

The king spared Mephibosheth son of Jonathan, the son of Saul, because of the oath before the LORD between David and Jonathan son of Saul. But the king took Armoni and Mephibosheth, the two sons of Aiah's daughter Rizpah, whom she had borne to Saul, together with the five sons of Saul's daughter Merab, whom she had borne to Adriel son of Barzillai the Meholathite. He handed them over to the Gibeonites, who killed and exposed them on a hill before the LORD. All seven of them fell together; they were put to death during the first days of the harvest, just as the barley harvest was beginning.

David turns over seven grandsons of Saul to be murdered by the Gibeonites.  

(NIV footnotes: some ancient manuscripts have Michal in place of Merab in verse 8.)

2 Samuel 21:10-14, Honoring the dead

Rizpah daughter of Aiah took sackcloth and spread it out for herself on a rock. From the beginning of the harvest till the rain poured down from the heavens on the bodies, she did not let the birds of the air touch them by day or the wild animals by night.

When David was told what Aiah's daughter Rizpah, Saul's concubine, had done, he went and took the bones of Saul and his son Jonathan from the citizens of Jabesh Gilead. (They had taken them secretly from the public square at Beth Shan, where the Philistines had hung them after they struck Saul down on Gilboa.) David brought the bones of Saul and his son Jonathan from there, and the bones of those who had been killed and exposed were gathered up. They buried the bones of Saul and his son Jonathan in the tomb of Saul's father Kish, at Zela in Benjamin, and did everything the king commanded. 

After that, God answered prayer in behalf of the land.

The act of Rizpah forces others to finally give honor to the dead. One result is that God returns to answering the prayers of Israel.

2 Samuel 21:15-17, Ishbi-Benob 

Once again there was a battle between the Philistines and Israel. David went down with his men to fight against the Philistines, and he became exhausted. 

And Ishbi-Benob, one of the descendants of Rapha, whose bronze spearhead weighed three hundred shekels and who was armed with a new [sword], said he would kill David. But Abishai son of Zeruiah came to David's rescue; he struck the Philistine down and killed him. Then David's men swore to him, saying, "Never again will you go out with us to battle, so that the lamp of Israel will not be extinguished."

David is exhausted in battle and his people decide he should no longer be involved in the fight. The descendants of Rapha appear to be powerful giant warriors of the Philistines.

2 Samuel 21:18-22, Other battles 

In the course of time, there was another battle with the Philistines, at Gob. At that time Sibbecai the Hushathite killed Saph, one of the descendants of Rapha.

In another battle with the Philistines at Gob, Elhanan son of Jaare-Oregim the Bethlehemite killed Goliath the Gittite, who had a spear with a shaft like a weaver's rod.

In still another battle, which took place at Gath, there was a huge man with six fingers on each hand and six toes on each foot--twenty-four in all. He also was descended from Rapha. When he taunted Israel, Jonathan son of Shimeah, David's brother, killed him.

These four were descendants of Rapha in Gath, and they fell at the hands of David and his men.

David continues to have conflict with the Philistines. This chapter ends with an account of four Philistines, Ishbi-Benob, Saph, Goliath/Lahmi and a huge man with six fingers on each hand. All were apparently descendants of Rapha.

Verse 19 in the NIV follows the Masoretic text, which has Elhanan, son of Jair, killing Goliath. But other ancient manuscripts have the son of Jair killing Lahmi, the brother of Goliath. This agrees with 1 Chronicles 20:5. 

First published September 20, 2023, updated September 19, 2026

II Samuel 20, The Rebellion of Sheba

Absalom's rebellion has been put down and now David is king again in Jerusalem. The divisions caused originally by Saul and David lives on, first in those supporting Absalom's rebellion and now in sporadic resistance to David's rule.

2 Samuel 20:1-2, Sheba rises

Now a troublemaker named Sheba son of Bicri, a Benjamite, happened to be there. He sounded the trumpet and shouted, "We have no share in David, no part in Jesse's son! Every man to his tent, O Israel!" So all the men of Israel deserted David to follow Sheba son of Bicri. But the men of Judah stayed by their king all the way from the Jordan to Jerusalem.

The Benjamite followers of Saul included Shimei and Saul's grandson, Mephibosheth, in the last chapter. Apparently many of those people had gone over to Absalom in the earlier civil war and that division continues to ripple through the nation. Here we are told that the "men of Israel" desert David.

2 Samuel 20:3, Ten concubines

When David returned to his palace in Jerusalem, he took the ten concubines he had left to take care of the palace and put them in a house under guard. He provided for them, but did not lie with them. They were kept in confinement till the day of their death, living as widows.

Absalom had publicly slept with the concubines. This apparently dishonors the concubines and David exiles them to some type of confinement. Like his first wife, Michal, these women will not be mothers of royalty.

2 Samuel 20:4-7, Amasa's assignment

Then the king said to Amasa, "Summon the men of Judah to come to me within three days, and be here yourself." But when Amasa went to summon Judah, he took longer than the time the king had set for him.

David said to Abishai, "Now Sheba son of Bicri will do us more harm than Absalom did. Take your master's men and pursue him, or he will find fortified cities and escape from us." So Joab's men and the Kerethites and Pelethites and all the mighty warriors went out under the command of Abishai. They marched out from Jerusalem to pursue Sheba son of Bicri.

Amasa, formerly Absalom's general, is given an assignment. He is slow in carrying it out and David begins to worry that there is treason afoot. He orders Abishai, Joab's brother to hunt for Amasa.  Abishai does this, taking charge of Joab's men. 

Joab is being pointedly ignored. He has no command, no authority.  What does he think about his command being passed to his enemy (and cousin) Amasa?

2 Samuel 20:8-10, Murder of Amasa

While they were at the great rock in Gibeon, Amasa came to meet them. Joab was wearing his military tunic, and strapped over it at his waist was a belt with a dagger in its sheath. As he stepped forward, it dropped out of its sheath.

Joab said to Amasa, "How are you, my brother?"  Then Joab took Amasa by the beard with his right hand to kiss him. Amasa was not on his guard against the dagger in Joab's hand, and Joab plunged it into his belly, and his intestines spilled out on the ground. Without being stabbed again, Amasa died. Then Joab and his brother Abishai pursued Sheba son of Bicri.

Possibly Amasa is playing both sides. He was ordered to bring the men of Judah together but seems to be dawdling. Joab marches out, presumably in the direction of Abishai and his soldiers, and finds Amasa coming towards him at "the great rock." Joab takes this opportunity to murder Amasa. Joab, like many soldiers of that day, is wearing a tunic with a dagger and sheath visible in the belt. As Joab steps forward to greet Amasa, the dagger falls out of its sheath. This has the appearance of an accident and Joab picks up the dagger with his left hand while reaching with his right hand for Amasa. Amasa, expecting a greeting, is suddenly and brutally stabbed by the dagger in Joab's left hand. The violent thrust kills Amasa immediately and his intestines and blood spill onto the ground. Joab has gotten his revenge.

This deception echoes Ehud's lefthanded killing of Eglon in Judges 3:20-23.

2 Samuel 20:11-13, Wallowing in blood

One of Joab's men stood beside Amasa and said, "Whoever favors Joab, and whoever is for David, let him follow Joab!"

Amasa lay wallowing in his blood in the middle of the road, and the man saw that all the troops came to a halt there. When he realized that everyone who came up to Amasa stopped, he dragged him from the road into a field and threw a garment over him. After Amasa had been removed from the road, all the men went on with Joab to pursue Sheba son of Bicri.

After Joab kills Amasa, one of Joab's men pulls his body out of the road so that the other soldiers won't stare at it. Joab, Abishai and Joab's army continue on in hunt of Sheba

2 Samuel 20:14-15a, Sheba besieged 

Sheba passed through all the tribes of Israel to Abel Beth Maacah and through the entire region of the Berites, who gathered together and followed him.  All the troops with Joab came and besieged Sheba in Abel Beth Maacah. They built a siege ramp up to the city, and it stood against the outer fortifications. 

The troops of Joab trap Sheba at Abel Beth Maacah and surround the city. Joab is apparently leading them now.

(NIV footnotes: The identity of Abel Beth Maacah in verses 14 and 15 is unclear. This Wikipedia article identifies it with a tell -- an archealogical mound -- in far northern Israel. Indeed, this website invites students to join them for an ongoing dig there!)

2 Samuel 20:15b-21a, Ultimatum 

While they were battering the wall to bring it down, a wise woman called from the city, "Listen! Listen! Tell Joab to come here so I can speak to him."

He went toward her, and she asked, "Are you Joab?" "

I am," he answered. 

She said, "Listen to what your servant has to say." 

"I'm listening," he said.

She continued, "Long ago they used to say, `Get your answer at Abel,' and that settled it. We are the peaceful and faithful in Israel. You are trying to destroy a city that is a mother in Israel. Why do you want to swallow up the LORD's inheritance?"

"Far be it from me!" Joab replied, "Far be it from me to swallow up or destroy! That is not the case. A man named Sheba son of Bicri, from the hill country of Ephraim, has lifted up his hand against the king, against David. Hand over this one man, and I'll withdraw from the city." 

The town of Abel apparently has a reputation as a place for finding answers and claims a reputation of being peaceful. The woman insists they want no part in this civil war. Joab responds that the siege can be stopped by handing over Sheba.

2 Samuel 20:21b-22, Ultimatum 

The woman said to Joab, "His head will be thrown to you from the wall."

Then the woman went to all the people with her wise advice, and they cut off the head of Sheba son of Bicri and threw it to Joab. So he sounded the trumpet, and his men dispersed from the city, each returning to his home. And Joab went back to the king in Jerusalem.
 

The woman of the city clearly has a leadership role. She promises Joab the head of Sheba and shortly therafter Sheba's head is tossed over the wall. Joab, triumphant, and the leader of the army of David, returns to Jerusalem. 

This chapter is one of several in the Old Testament that carries a PG-13 or R rating (R if put on film) for its violence. We have one man dying among his intestines and blood while another has his head thrown over the wall. After the violence of Judges, I enjoyed Ruth; after the violence of David's era, I'd rather read the Psalms for a bit!

Both commentators Robert Alter and Ronald Youngblood point out the numerous times that a woman has stepped in to reduce the violence of thts era. There is the "wise woman" of Tekoa (2 Samuel 14) who helps bring Absalom home and here the wise woman of Abel prevents a massacre. The wise woman, Abigail, wife of Nabal (1 Samuel 25) stopped David from massacring Nabal's family and servants.

2 Samuel 20:23-26, David's officers

Joab was over Israel's entire army; Benaiah son of Jehoiada was over the Kerethites and Pelethites; Adoniram was in charge of forced labor; Jehoshaphat son of Ahilud was recorder; Sheva was secretary; Zadok and Abiathar were priests; and Ira the Jairite was David's priest.

We have here a list of leaders of David's army, all under Joab.

At this point we have most of the details of the reign of David. In the last four chapters of the scroll of Samuel we will have four additional stories from his reign. Then David's death and the appointment of Solomon as the next king will be told in chapters 1 and 2 of 1 Kings.

First published September 19, 2023, updated September 18, 2026

II Samuel 19, Return to Jerusalem

Absalom is dead. The civil war is over and David is victorious. David is still at a town east of the Jordan.

2 Samuel 19:1-4, Grieving for Absalom

Joab was told, "The king is weeping and mourning for Absalom." And for the whole army the victory that day was turned into mourning, because on that day the troops heard it said, "The king is grieving for his son." The men stole into the city that day as men steal in who are ashamed when they flee from battle. The king covered his face and cried aloud, "O my son Absalom! O Absalom, my son, my son!"

Despite victory, David's public distress has brought down the morale of the army. Joab sees dangers everywhere with this.

2 Samuel 19:5-7, Intervention by Joab

Then Joab went into the house to the king and said, "Today you have humiliated all your men, who have just saved your life and the lives of your sons and daughters and the lives of your wives and concubines.

"You love those who hate you and hate those who love you. You have made it clear today that the commanders and their men mean nothing to you. I see that you would be pleased if Absalom were alive today and all of us were dead. Now go out and encourage your men. I swear by the LORD that if you don't go out, not a man will be left with you by nightfall. This will be worse for you than all the calamities that have come upon you from your youth till now."

Joab, loyal to David and to his throne, confronts David. He assures David that by focusing on his son, Absalom, the one who tried to kill him, David has insulted all of the men who risked their lives for David. Embedded in his argument is a threat -- David is about to lose control of his army and all he has fought for.

2 Samuel 19:8a, David responds

So the king got up and took his seat in the gateway. When the men were told, "The king is sitting in the gateway," they all came before him. 

David responds to Joab's correction and makes a public appearance, reassuring the people that he is indeed back in charge.

2 Samuel 19:8b-10, What of Israel?

Meanwhile, the Israelites had fled to their homes. Throughout the tribes of Israel, the people were all arguing with each other, saying, "The king delivered us from the hand of our enemies; he is the one who rescued us from the hand of the Philistines. But now he has fled the country because of Absalom; and Absalom, whom we anointed to rule over us, has died in battle. So why do you say nothing about bringing the king back?"

The civil war has brought strife to Israel. Absalom's revolt involved men of Judah, including relatives of David. Ten of the other tribes seem to have allowed the rebellion but people within those tribes are now arguing that they should be active in restoring David to power. They cite David's past victories against the Philistines as evidence that David is their true king.

2 Samuel 19:11-14, What about Judah?

King David sent this message to Zadok and Abiathar, the priests: "Ask the elders of Judah, `Why should you be the last to bring the king back to his palace, since what is being said throughout Israel has reached the king at his quarters?

"You are my brothers, my own flesh and blood. So why should you be the last to bring back the king?'

"And say to Amasa, `Are you not my own flesh and blood? May God deal with me, be it ever so severely, if from now on you are not the commander of my army in place of Joab.'"

He won over the hearts of all the men of Judah as though they were one man. They sent word to the king, "Return, you and all your men."

David asks the leaders of Judah to arrange a welcome for him back to Jerusalem. David goes as far as to appoint Amasa (Absalom's general) in place of Joab. (Absalom, Amasa and Joab are all cousins; Absalom a son of David while Amasa and Joab of sons of his sisters Abigail and Zeruiah.)

Putting Amasa in charge of the army is quite a step. We don't know what Joab thinks of this but David is certainly still angry about Absalom's death and may have an idea of Joab's part in that.

2 Samuel 19:15-18a, Recovering Jerusalem

Then the king returned and went as far as the Jordan. Now the men of Judah had come to Gilgal to go out and meet the king and bring him across the Jordan. Shimei son of Gera, the Benjamite from Bahurim, hurried down with the men of Judah to meet King David.  With him were a thousand Benjamites, along with Ziba, the steward of Saul's household, and his fifteen sons and twenty servants. They rushed to the Jordan, where the king was. They crossed at the ford to take the king's household over and to do whatever he wished. 

The people of Judah hurry to welcome David back. At the front is Shimei, of the tribe of Benjamin, a supporter of Saul, who had cursed David earlier, as David fled Jerusalem. (See 2 Samuel 16: 5-8.)

2 Samuel 19:18b-23, Shimei begs forgiveness

When Shimei son of Gera crossed the Jordan, he fell prostrate before the king and said to him, "May my lord not hold me guilty. Do not remember how your servant did wrong on the day my lord the king left Jerusalem. May the king put it out of his mind. For I your servant know that I have sinned, but today I have come here as the first of the whole house of Joseph to come down and meet my lord the king."

Then Abishai son of Zeruiah said, "Shouldn't Shimei be put to death for this? He cursed the LORD's anointed."

David replied, "What do you and I have in common, you sons of Zeruiah? This day you have become my adversaries! Should anyone be put to death in Israel today? Do I not know that today I am king over Israel?"

So the king said to Shimei, "You shall not die." And the king promised him on oath.

The civil war has turned in David's favor and so Shimei quickly pleads for forgiveness. His earlier cursing of David surely put him on a list of David's enemies and Shimei must make this move or be killed later.  

Shimei gets forgiveness -- but it is somewhat limited, as we will see later.

Abishai, Joab's brother, is always eager to kill. David has seen enough of Joab and Abishai to object to these sons of his sister, Zeruiah. 

2 Samuel 19:24-30, Mephibosheth and Ziba

Mephibosheth, Saul's grandson, also went down to meet the king. He had not taken care of his feet or trimmed his mustache or washed his clothes from the day the king left until the day he returned safely.

When he came from Jerusalem to meet the king, the king asked him, "Why didn't you go with me, Mephibosheth?"
 

He said, "My lord the king, since I your servant am lame, I said, `I will have my donkey saddled and will ride on it, so I can go with the king.' But Ziba my servant betrayed me. And he has slandered your servant to my lord the king. My lord the king is like an angel of God; so do whatever pleases you. All my grandfather's descendants deserved nothing but death from my lord the king, but you gave your servant a place among those who sat at your table. So what right do I have to make any more appeals to the king?"

The king said to him, "Why say more? I order you and Ziba to divide the fields."

Mephibosheth said to the king, "Let him take everything, now that my lord the king has arrived home safely."

Mephibosheth, grandson of Saul, also makes amends. There seems to have been a dispute that Mephibosheth blames on his servant Ziba. David seems uninterested and orders Mephibosheth and Ziba to split Mephibosheth's property. This is surely unjust to one of them; Mephibosheth is insulted by this apathetic reply and says the fields are not that important, that he is merely pleased to have David home safely.

2 Samuel 19:31-40, Barzillai and his servant

Barzillai the Gileadite also came down from Rogelim to cross the Jordan with the king and to send him on his way from there. Now Barzillai was a very old man, eighty years of age. He had provided for the king during his stay in Mahanaim, for he was a very wealthy man.

 The king said to Barzillai, "Cross over with me and stay with me in Jerusalem, and I will provide for you." But Barzillai answered the king, "How many more years will I live, that I should go up to Jerusalem with the king? I am now eighty years old. Can I tell the difference between what is good and what is not? Can your servant taste what he eats and drinks? Can I still hear the voices of men and women singers? Why should your servant be an added burden to my lord the king?

"Your servant will cross over the Jordan with the king for a short distance, but why should the king reward me in this way? Let your servant return, that I may die in my own town near the tomb of my father and mother. But here is your servant Kimham. Let him cross over with my lord the king. Do for him whatever pleases you."

The king said, "Kimham shall cross over with me, and I will do for him whatever pleases you. And anything you desire from me I will do for you." 

So all the people crossed the Jordan, and then the king crossed over. The king kissed Barzillai and gave him his blessing, and Barzillai returned to his home. When the king crossed over to Gilgal, Kimham crossed with him. All the troops of Judah and half the troops of Israel had taken the king over.

 

David attempts to reward Barzillai of Gilead, who had helped provide for David in his stay as a refugee, at Mahanaim.  Barzillai declines, citing his extreme age, but asks David to take care of his servant Kimham. (Alter suggests that Kimham is a son of Barzillai and that Barzillai is asking that David reward Barzillai's legacy in place of direct reward to him.)

David has now crossed back west of the Jordan, headed back to Jerusalem.

2 Samuel 19: 41-43, Dispute between Judah and Israel

Soon all the men of Israel were coming to the king and saying to him, "Why did our brothers, the men of Judah, steal the king away and bring him and his household across the Jordan, together with all his men?"

All the men of Judah answered the men of Israel, "We did this because the king is closely related to us. Why are you angry about it? Have we eaten any of the king's provisions? Have we taken anything for ourselves?"

Then the men of Israel answered the men of Judah, "We have ten shares in the king; and besides, we have a greater claim on David than you have. So why do you treat us with contempt? Were we not the first to speak of bringing back our king?" 

But the men of Judah responded even more harshly than the men of Israel.

A dispute continues between the ten tribes of Israel and the two tribes, Benjamin and Judah, led by Judah. Each claim to have been the first to invite David back to his rightful throne.

Tribal conflict in Israel has appeared from time to time since the day of the judges. The conflict between the northern ten tribes and the souther two tribes will explode into civil war and separation within the next four or five decades. But for now, the conflict has been resolved. Or has it? 

This story continues in the next chapter.

First published September 18, 2023, updated September 18, 2026

II Samuel 18, Death of Absalom

David and his army fled Jerusalem as Absalom took it over. Now David prepares to defend himself and eventually recapture Jerusalem.

2 Samuel 18:1-4, Army organized

David mustered the men who were with him and appointed over them commanders of thousands and commanders of hundreds. David sent the troops out--a third under the command of Joab, a third under Joab's brother Abishai son of Zeruiah, and a third under Ittai the Gittite. 

The king told the troops, "I myself will surely march out with you."

But the men said, "You must not go out; if we are forced to flee, they won't care about us. Even if half of us die, they won't care; but you are worth ten thousand of us. It would be better now for you to give us support from the city."

The king answered, "I will do whatever seems best to you." So the king stood beside the gate while all the men marched out in units of hundreds and of thousands.

David's army is divided into three parts. Ittai the Gittite, who is relatively new (according to an earlier conversation 2 Samuel 15:19-20) is given considerable responsibility. The commanders are insistent on protecting David and want David to stay in the village (Mahanaim?) while they march out.

2 Samuel 18:5, "Be gentle with Absalom"

The king commanded Joab, Abishai and Ittai, "Be gentle with the young man Absalom for my sake." And all the troops heard the king giving orders concerning Absalom to each of the commanders.

David is fighting his son. He really can't stand the thought of Absalom being killed and asked for Absalom to be saved.

2 Samuel 18:6-8, Victory

The army marched into the field to fight Israel, and the battle took place in the forest of Ephraim. There the army of Israel was defeated by David's men, and the casualties that day were great--twenty thousand men. The battle spread out over the whole countryside, and the forest claimed more lives that day than the sword.

In the forest of Ephraim, David's army wins. The casualties of that day are great, but surely not 20,000, equal to the worst battles of the American Civil War.

2 Samuel 18:9-10, Entangled

Now Absalom happened to meet David's men. He was riding his mule, and as the mule went under the thick branches of a large oak, Absalom's head got caught in the tree. He was left hanging in midair, while the mule he was riding kept on going. When one of the men saw this, he told Joab, "I just saw Absalom hanging in an oak tree."

Absalom, with his wooly hair (2 Samuel 14:25-26), is caught.

2 Samuel 18:11-15, Murder of Absalom

Joab said to the man who had told him this, "What! You saw him? Why didn't you strike him to the ground right there? Then I would have had to give you ten shekels of silver and a warrior's belt."

But the man replied, "Even if a thousand shekels were weighed out into my hands, I would not lift my hand against the king's son. In our hearing the king commanded you and Abishai and Ittai, `Protect the young man Absalom for my sake.' And if I had put my life in jeopardy --and nothing is hidden from the king--you would have kept your distance from me."

Joab said, "I'm not going to wait like this for you." So he took three javelins in his hand and plunged them into Absalom's heart while Absalom was still alive in the oak tree. And ten of Joab's armor-bearers surrounded Absalom, struck him and killed him.

The soldier acts honorably, following the commands of David. Joab is less honorable and more concerned about David's longterm reign, to which Absalom is a serious threat.

2 Samuel 18:16-17, Victory

Then Joab sounded the trumpet, and the troops stopped pursuing Israel, for Joab halted them. They took Absalom, threw him into a big pit in the forest and piled up a large heap of rocks over him. Meanwhile, all the Israelites fled to their homes.

Like others executed before, the body is treated as that of a criminal and buried under a pile of rocks. This ends the civil war.

2 Samuel 18:18, Absalom's pillar

During his lifetime Absalom had taken a pillar and erected it in the King's Valley as a monument to himself, for he thought, "I have no son to carry on the memory of my name." He named the pillar after himself, and it is called Absalom's Monument to this day.

Absalom, correctly, did not believe he would have anyone to carry on his name. So he built a pillar that, at the time of the writing of this text, apparently still survived.

In 2 Samuel 14:27, we are told that Absalom had three sons and one daughter. Presumably the unnamed sons did not have children. 

I2 Samuel 18:19-23, Ahimaaz and a Cushite

Now Ahimaaz son of Zadok said, "Let me run and take the news to the king that the LORD has delivered him from the hand of his enemies."

"You are not the one to take the news today," Joab told him. "You may take the news another time, but you must not do so today, because the king's son is dead."

Then Joab said to a Cushite, "Go, tell the king what you have seen." The Cushite bowed down before Joab and ran off.

Ahimaaz son of Zadok again said to Joab, "Come what may, please let me run behind the Cushite." 

But Joab replied, "My son, why do you want to go? You don't have any news that will bring you a reward."

He said, "Come what may, I want to run." 

So Joab said, "Run!" 

Then Ahimaaz ran by way of the plain and outran the Cushite.

Who will carry the news to David?  Is it good news or bad news?

2 Samuel 18:24-27, A man approaches

While David was sitting between the inner and outer gates, the watchman went up to the roof of the gateway by the wall. As he looked out, he saw a man running alone. The watchman called out to the king and reported it. 

The king said, "If he is alone, he must have good news." And the man came closer and closer.

Then the watchman saw another man running, and he called down to the gatekeeper, "Look, another man running alone!" 

The king said, "He must be bringing good news, too."

The watchman said, "It seems to me that the first one runs like Ahimaaz son of Zadok." 

"He's a good man," the king said. "He comes with good news."

David spies the first messenger, who has news of victory. (It is not clear why David thinks a good man would be bringing good news.)

2 Samuel 18:28-30, The news from the first runner.

Then Ahimaaz called out to the king, "All is well!" He bowed down before the king with his face to the ground and said, "Praise be to the LORD your God! He has delivered up the men who lifted their hands against my lord the king."

The king asked, "Is the young man Absalom safe?" 

Ahimaaz answered, "I saw great confusion just as Joab was about to send the king's servant and me, your servant, but I don't know what it was."

The king said, "Stand aside and wait here." So he stepped aside and stood there.

David spies the first messenger, who has news of victory. Ahimaaz's first answer is a single word, "Shalom", to which David responds by asking about Ab-shalom. Ahimaaz then gives a vague answer to David's question, unwilling to be the bearer of bad news. So David pushes him aside.

2 Samuel 18:31-32, News from the second runner

Then the Cushite arrived and said, "My lord the king, hear the good news! The LORD has delivered you today from all who rose up against you."

The king asked the Cushite, "Is the young man Absalom safe?" 

The Cushite replied, "May the enemies of my lord the king and all who rise up to harm you be like that young man."

David doesn't seem to care about the battle, but about his son. The Cushite -- not an Israelite, not a member of the court -- blurts out the "good news" -- that Absalom has received the penalty he deserved. 

2 Samuel 18:33, "Absalom, my son, my son!" 

The king was shaken. He went up to the room over the gateway and wept. As he went, he said: "O my son Absalom! My son, my son Absalom! If only I had died instead of you--O Absalom, my son, my son!"

 

David weeps, with a lament that echoes down the ages.

First published September 16, 2023, updated September 16, 2026

II Samuel 17, Absalom Pursues David

Absalom has taken over the palace in Jerusalem and publicly defied David by sleeping with David's ten concubines.

2 Samuel 17:1-4, Ahithophel counsels Absalom

Ahithophel said to Absalom, “I would choose twelve thousand men and set out tonight in pursuit of David. I would attack him while he is weary and weak. I would strike him with terror, and then all the people with him will flee. I would strike down only the king and bring all the people back to you. The death of the man you seek will mean the return of all; all the people will be unharmed.” 

This plan seemed good to Absalom and to all the elders of Israel.

Ahithophel counsels Absalom to press the attack while he has an advantage and while David's army is in chaos. This is probably good advice. David's reign (and life) hang by a thread.

2 Samuel 17:5-13, Counsel of Hushai

But Absalom said, “Summon also Hushai the Arkite, so we can hear what he has to say as well.” 

 

When Hushai came to him, Absalom said, “Ahithophel has given this advice. Should we do what he says? If not, give us your opinion.”

Hushai replied to Absalom, “The advice Ahithophel has given is not good this time. You know your father and his men; they are fighters, and as fierce as a wild bear robbed of her cubs. Besides, your father is an experienced fighter; he will not spend the night with the troops. Even now, he is hidden in a cave or some other place. If he should attack your troops first, whoever hears about it will say, ‘There has been a slaughter among the troops who follow Absalom.’ Then even the bravest soldier, whose heart is like the heart of a lion, will melt with fear, for all Israel knows that your father is a fighter and that those with him are brave.

"So I advise you: Let all Israel, from Dan to Beersheba—as numerous as the sand on the seashore—be gathered to you, with you yourself leading them into battle.  Then we will attack him wherever he may be found, and we will fall on him as dew settles on the ground. Neither he nor any of his men will be left alive. If he withdraws into a city, then all Israel will bring ropes to that city, and we will drag it down to the valley until not so much as a pebble is left.”

Hushai counsels caution. Publicly he leans on David's reputation for cunning and ferocity. He suggests that Absalom take time to gather a large army before pursuing David. Privately, he hopes to allow David to escape.

2 Samuel 17:14-16, Message to David

Absalom and all the men of Israel said, “The advice of Hushai the Arkite is better than that of Ahithophel.” For the Lord had determined to frustrate the good advice of Ahithophel in order to bring disaster on Absalom.

Hushai told Zadok and Abiathar, the priests, “Ahithophel has advised Absalom and the elders of Israel to do such and such, but I have advised them to do so and so. Now send a message at once and tell David, ‘Do not spend the night at the fords in the wilderness; cross over without fail, or the king and all the people with him will be swallowed up.’”

Hushai's advice has been followed. He sends a message to David to keep moving and to cross the Jordan, in case Absalom comes to his senses.

The Hebrew phrase in  verse 15, translated "such and such" and then "so and so", is really fairly close to the Hebrew, wə·ḵā·zōṯ kā·zōṯ (כָּזֹ֣את וְכָזֹ֗את), which means "thus and thus." Often the Hebrew text will repeat the exact conversation but here it takes a shortcut and does not repeat Ahithophel's guidance nor that of Hushai.

2 Samuel 17:17-22, Hiding in a well

Jonathan and Ahimaaz were staying at En Rogel. A female servant was to go and inform them, and they were to go and tell King David, for they could not risk being seen entering the city. But a young man saw them and told Absalom. So the two of them left at once and went to the house of a man in Bahurim. He had a well in his courtyard, and they climbed down into it. His wife took a covering and spread it out over the opening of the well and scattered grain over it. No one knew anything about it.

When Absalom’s men came to the woman at the house, they asked, “Where are Ahimaaz and Jonathan?”

The woman answered them, “They crossed over the brook.”

The men searched but found no one, so they returned to Jerusalem.

After they had gone, the two climbed out of the well and went to inform King David. They said to him, “Set out and cross the river at once; Ahithophel has advised such and such against you.” 

So David and all the people with him set out and crossed the Jordan. By daybreak, no one was left who had not crossed the Jordan.

Warned by agents of Hushai, David and his men continue and cross the Jordan. This passage echoes an ancient story from the very beginning of the nation of Israel: Rahab's support for the Israelite spies in Joshua 2.

2 Samuel 17: 23, Suicide of Ahithophel

When Ahithophel saw that his advice had not been followed, he saddled his donkey and set out for his house in his hometown. He put his house in order and then hanged himself. So he died and was buried in his father’s tomb.

Ahithophel's power and counsel have been undercut and seeing all lost, he prepares his house and legacy and then kills himself. David's prayer, on the impact of Hushai, has been answered.

2 Samuel 17:24-26, Across the Jordan

David went to Mahanaim, and Absalom crossed the Jordan with all the men of Israel. 

Absalom had appointed Amasa over the army in place of Joab. Amasa was the son of Jether, an Ishmaelite who had married Abigail, the daughter of Nahash and sister of Zeruiah the mother of Joab.

The Israelites and Absalom camped in the land of Gilead.

David continues to flee while Absalom pursues him, crossing eastward over the Jordan River.

Many of the people involved are related to David. Zeruiah is David's sister who had three sons, Joab, Abishai and Asahel, all who have played significant roles in the recent events. Another relative is Amasa, son of Abigail, another sister of David. Joab, Abishai, Asahel and Amasa are all cousins; David is their uncle.

In verse 25, ancient manuscripts have a number of variants on the names, such as Ithra for Jether, who is identified as an Ishmaelite in some texts and as an Israelite in others. See 1 Chronicles 2:16-17 for a parallel passage on David's relatives.

2 Samuel 17:27-29, Refugees fed

When David came to Mahanaim, Shobi son of Nahash from Rabbah of the Ammonites, and Makir son of Ammiel from Lo Debar, and Barzillai the Gileadite from Rogelim brought bedding and bowls and articles of pottery. They also brought wheat and barley, flour and roasted grain, beans and lentils, honey and curds, sheep, and cheese from cows’ milk for David and his people to eat. For they said, “The people have become exhausted and hungry and thirsty in the wilderness.”

The refugees are fed by Israelites sympathetic to David. These helpful people are here named.

First published September 15, 2023, updated September 15, 2026

II Samuel 16, Ziba, Shimei, Ahithopel

David is fleeing Absalom. Israel has descended into civil war. This chapter reports on three separate events in this war.

2 Samuel 16:1-4, Support from Mephibosheth's steward

When David had gone a short distance beyond the summit, there was Ziba, the steward of Mephibosheth, waiting to meet him. He had a string of donkeys saddled and loaded with two hundred loaves of bread, a hundred cakes of raisins, a hundred cakes of figs and a skin of wine.

The king asked Ziba, “Why have you brought these?”

Ziba answered, “The donkeys are for the king’s household to ride on, the bread and fruit are for the men to eat, and the wine is to refresh those who become exhausted in the wilderness.”

The king then asked, “Where is your master’s grandson?”
Ziba said to him, “He is staying in Jerusalem, because he thinks, ‘Today the Israelites will restore to me my grandfather’s kingdom.’”

Then the king said to Ziba, “All that belonged to Mephibosheth is now yours.”

“I humbly bow,” Ziba said. “May I find favor in your eyes, my lord the king.”

David is at the summit of the Mount of Olives, headed away from Jerusalem, when he is met by Mephibosheth's steward. Ziba makes clear his allegiance to David, while claiming that his master seeks to see Saul's dynasty restored. Mephibosheth, a son of Jonathan, was injured as a five-year-old, when dropped by his nurse fleeing the chaos at the death of Saul and Jonathan. (See II Samuel 4:4.) David commited to protecting Mephibosheth in II Samuel 9.

2 Samuel 16:5-8, Curses of Shimei

As King David approached Bahurim, a man from the same clan as Saul’s family came out from there. His name was Shimei son of Gera, and he cursed as he came out. He pelted David and all the king’s officials with stones, though all the troops and the special guard were on David’s right and left. As he cursed, Shimei said, “Get out, get out, you murderer, you scoundrel! The Lord has repaid you for all the blood you shed in the household of Saul, in whose place you have reigned. The Lord has given the kingdom into the hands of your son Absalom. You have come to ruin because you are a murderer!”

A clansman of Saul's takes the opportunity to foolishly curse and taunt David. He accuses David of gaining the throne by killing Saul's family. 

It is surely not a good idea to throw stones and curses at armed soldiers.

2 Samuel 16:9-13, Abishai's suggestion

Then Abishai son of Zeruiah said to the king, “Why should this dead dog curse my lord the king? Let me go over and cut off his head.”

But the king said, “What does this have to do with you, you sons of Zeruiah? If he is cursing because the Lord said to him, ‘Curse David,’ who can ask, ‘Why do you do this?’”

David then said to Abishai and all his officials, “My son, my own flesh and blood, is trying to kill me. How much more, then, this Benjamite! Leave him alone; let him curse, for the Lord has told him to.  It may be that the Lord will look upon my misery and restore to me his covenant blessing instead of his curse today.”

So David and his men continued along the road while Shimei was going along the hillside opposite him, cursing as he went and throwing stones at him and showering him with dirt. The king and all the people with him arrived at their destination exhausted. And there he refreshed himself.

Abishai is a man of violence and seems to like killing. He wanted to kill Saul in the cave (1 Samuel 26:8.) and in 2 Samuel 3:30, he is listed, with his brother, Joab, as murdering Asahel. But David has been humbled and has no intention of killing someone as trivial as Shimei. 

2 Samuel 16:15-19, Hushai meets with Absalom

Meanwhile, Absalom and all the men of Israel came to Jerusalem, and Ahithophel was with him. Then Hushai the Arkite, David’s confidant, went to Absalom and said to him, “Long live the king! Long live the king!”

Absalom said to Hushai, “So this is the love you show your friend? If he’s your friend, why didn’t you go with him?”

Hushai said to Absalom, “No, the one chosen by the Lord, by these people, and by all the men of Israel—his I will be, and I will remain with him. Furthermore, whom should I serve? Should I not serve the son? Just as I served your father, so I will serve you.”

Hushai begins to weave his way into Absalom's court. Alter points out that Hushai's praise, "Long live the king!" may be ambiguous, as Hushai continues to support the real king, not the usurper.

2 Samuel 16:20-23, Absalom and David's concubines

Absalom said to Ahithophel, “Give us your advice. What should we do?”

Ahithophel answered, “Sleep with your father’s concubines whom he left to take care of the palace. Then all Israel will hear that you have made yourself obnoxious to your father, and the hands of everyone with you will be more resolute.” 

So they pitched a tent for Absalom on the roof, and he slept with his father’s concubines in the sight of all Israel.

Now in those days the advice Ahithophel gave was like that of one who inquires of God. That was how both David and Absalom regarded all of Ahithophel’s advice.

In the ancient Near East, sleeping with one's father's concubines was a powerful alpha male statement, a statement of domination. (Reuben slept with Jacob's concubine, Bilhah, in Genesis 35:22; Abner, before betraying Ish-bosheth, sleeps with Saul's concubine, in 2 Samuel 3:7-10; Adonijah, David's fourth-born son will make a fatal mistake by asking for Abishag in 1 Kings 2.) By publicly having sex with David's concubines, Absalom has made it clear that there is no turning back.

The text notes that Ahithophel is seen as always giving exceptional counsel. In this case, Ahithophel makes sure that everyone knows there will be never be reconciliation between David and Absalom. This forces those around Absalom to commit to following him (or to slink away.)

First published September 14, 2023, updated September 14, 2026

Review of The Book of Ruth by Robert L. Hubbard

Long ago, working on a church class in the book of Ruth, I came across the 285-page work of love by Robert L. Hubbard, Jr., The Book of Ruth. The commentary is a delightful exploration into the depth of that short Old Testament book, pulling out all sorts of beautiful internal principles, such as the concept of hesed and the Israelite view of immigrants. The commentary is written with a love of the text and the Hebrew language. It provides deep insights into the purpose of Ruth and the rich color of the Hebrew text. I have now used this book many times as a resource for church Bible studies in Ruth, the Old Testament book that has become my favorite.

The book of Ruth is only 85 verses, so in a 285 page commentary there is considerable room to investigate the Hebrew text and various side trails. The book is copiously footnoted, with footnotes at the bottom of each page, making the footnotes easy to read. In addition, the author's own translation of the Hebrew is included in the text. Like Robert Alter, Hubbard will point out Hebrew word play and underlying emotions carried by the Hebrew text that might not appear in translation. Hubbard emphasizes the story-telling aspect of the book of Ruth, pointing to the deliberate cliff-hangers that occur at the end of each chapter. We are alerted to the constant identification of Ruth as "the Moabitess" and the author's occasional use of the phrase "it so happened that..." a phrase intended to make the reader ask, "Is this coincidence? Or does this "coincidence" represent the hand of YHWH?"

The book begins with a standard introductory chapter which describes what is known about the text, canonicity, literary criticism, author, date and purpose of the book. I summarize those finding below.

Unlike numerous Old Testament texts, there are few disputes between the Masoretic text (MT) and the Septuagint (LXX) of Ruth. There are fragments of the book of Ruth in the most ancient Qumran scrolls. The book has apparently always been in the Old Testament canon and accepted by rabbis from ancient times. The book is a "short story", says Hubbard, with a central message: the glory of ancient Israel, the glory of YHWH working within His people, working behind the scenes to create (with foreign influence) the shepherd-king David. Ruth is praised, like Rachel and other women, as a Mother of Israel. (Hubbard, on page 40 of his commentary, provides a long list of places in the book where he believes the author is deliberately reminding the audience of ancient Jewish history.) In this message is embedded the genuine covenantal compassion of the people of Bethlehem as they welcome Ruth; in this message is a confirmation of David's line as the divine plan.

Questions have been raised, for some time, about the significance of Ruth 4:7 (what does this say about the date of the book?) and Ruth 4:17 (what does it mean for the women to "name" the child?) Scholars have long questioned the last five verses, Ruth 4:18-22 (were those part of the original story?) The author is unknown; Talmudic tradition has Samuel as the author but Ruth 1:1 implies that the time of the judges has passed and the genealogy at the end of the book puts the author into at least the reign of David. Hubbard points out, in a number of places, that the point-of-view of the book is that of women and that the lives of the women are constantly emphasized. Hubbard suggests that the author might have been a woman. I find it easy to see the story as one passed down to the time of David by a mother or grandmother of the future king. The date of the writing has long been in dispute (is it pre-exilic? post-exilic?) Hubbard suggest that the book may have arisen before the exile, during the culture of Solomon's reign, a time that included Proverbs, Ecclesiastes and the Song of Songs.

The author of Ruth, says Hubbard, loves word repetition. There is wordplay such as in Ruth 4:1 where the Hebrew that the NIV translates as "friend" is a rhyming phrase: peloni almoni, and might literally be translated "such-and-such" or "Mr. So-and-so". There is obvious irony; the name Elimelech means "God is King" yet Elimelech's death might make one wonder if this is true; Naomi's name means "pleasant" yet she asks that it be changed to "bitter." The word rest in Ruth 1:9 means security, stability and is a major theme across the Old Testament, becoming a euphemism for the Promised Land. Hubbard argues that the Hebrew text of Ruth 1:22 implies that Ruth is included among those "returning" to Israel and that this is deliberate -- Ruth "returns" to a place she has never been before, because it is where her true home lies.

Hubbard points out numerous storytelling devices. The Ruth story is carried by personal dialogue throughout. The storyteller-author deliberately ends episodes with a cliff hanger (the episodes are correctly reflected by the medieval chapter divisions.) The first episode ends with two starving women returning to Bethlehem ("house of bread") at the time of the barley harvest. The second episode ends with Ruth welcomed by Boaz and returning home to Naomi with hints of a future. The third episode ends the night in a barn with a marriage proposal and the introduction of a competitor for Ruth.

The author prepares us for Boaz by mentioning him at the top of chapter two and then a little later telling us that Ruth "just happens" to show up to work his fields. Boaz, in his conversation, in developed as a compassionate man of integrity. He is a man who obviously notices Ruth and begins to provide her with small gifts. In turn, Ruth first refers to herself as a sipha, using a humble lowly term for a woman but then, according to Hubbard, in the barn in chapter 3, Ruth raises the term to ama, and adds her personal name, indicating a woman of sufficient standing to marry. At the same time, Ruth reminds Boaz that he had prayed that God shelter her under His wings. She does this by asking Boaz to take her under his wings. Finally, the author describes the actions of Boaz before the town elders as he subtly maneuvers his rival into giving up this tribal right to Ruth.

As a commentator on the Old Testament, as one who brings out a love of the ancient Hebrew texts, Robert L. Hubbard is in the same league as Robert Alter.  I highly recommend his commentary! Because of that book I have bought other commentaries in The New International Commentary on the Old Testament (NICOT) sequence. I have also tended to grab anything written by Hubbard (as I do anything written by Derek Kidner or Robert Alter.)

First published November 19, 2023, last updated September 13, 2026