2 Samuel 19

Someone told Joab, "The king is weeping and mourning for Absalom."

1And it was told Joab, Behold, the king weepeth and mourneth for Absalom.

NoteJoab was David's army commander and nephew. In the previous chapter he had killed Absalom with his own hand, in direct defiance of David's order that the young man be spared, which is the background to the confrontation that follows.

2So the victory that day turned into mourning for all the people, because they heard that day that the king was grieving for his son.

2And the victory that day was turned into mourning unto all the people: for the people heard say that day how the king was grieved for his son.

3The people slipped quietly into the city that day, the way soldiers sneak away in shame after running from a battle.

3And the people gat them by stealth that day into the city, as people being ashamed steal away when they flee in battle.

4But the king covered his face and cried out loudly, "O my son Absalom! O Absalom, my son, my son!"

4But the king covered his face, and the king cried with a loud voice, O my son Absalom, O Absalom, my son, my son!

5Joab came into the house to the king and said, "Today you have shamed all your servants, the men who saved your life, and the lives of your sons and daughters, your wives, and your secondary wives.

5And Joab came into the house to the king, and said, Thou hast shamed this day the faces of all thy servants, which this day have saved thy life, and the lives of thy sons and of thy daughters, and the lives of thy wives, and the lives of thy concubines;

NoteA concubine was a recognized secondary wife of lower legal standing than a full wife; her children had weaker claims to inheritance. David had left ten of his concubines behind in Jerusalem, and Absalom had publicly taken them as a way of announcing that he had displaced his father.

6You love those who hate you, and you hate those who love you. Today you have made it clear that your commanders and your soldiers mean nothing to you. I can see today that if Absalom were alive and all of us were dead, you would be pleased.

6In that thou lovest thine enemies, and hatest thy friends. For thou hast declared this day, that thou regardest neither princes nor servants: for this day I perceive, that if Absalom had lived, and all we had died this day, then it had pleased thee well.

7So get up now. Go out and speak kindly to your servants. I swear by the LORD, if you do not go out, not one man will stay with you tonight. That would be worse for you than every trouble that has come to you from your youth until now."

7Now therefore arise, go forth, and speak comfortably unto thy servants: for I swear by the LORD, if thou go not forth, there will not tarry one with thee this night: and that will be worse unto thee than all the evil that befell thee from thy youth until now.

8Then the king got up and sat in the town gateway. All the people were told, "Look, the king is sitting in the gate." So they all came before the king. Meanwhile the Israelites had run away, each man to his home.

8Then the king arose, and sat in the gate. And they told unto all the people, saying, Behold, the king doth sit in the gate. And all the people came before the king: for Israel had fled every man to his tent.

NoteThe gateway of a walled town was its public square: a covered space where elders heard lawsuits, business was transacted, and a king made himself available. For David to "sit in the gate" was not merely to sit down but to resume the visible work of ruling.

9All through the tribes of Israel the people were arguing. They said, "The king rescued us from our enemies and saved us from the Philistines. Now he has fled the country because of Absalom.

9And all the people were at strife throughout all the tribes of Israel, saying, The king saved us out of the hand of our enemies, and he delivered us out of the hand of the Philistines; and now he is fled out of the land for Absalom.

NoteThe Philistines were a people settled on the coastal plain to Israel's south-west, Israel's most dangerous enemy for generations. David's early reputation was built on defeating them.

10And Absalom, the man we anointed to rule over us, has died in battle. So why is no one saying a word about bringing the king back?"

10And Absalom, whom we anointed over us, is dead in battle. Now therefore why speak ye not a word of bringing the king back?

NoteAnointing meant pouring olive oil over a man's head in a public ceremony that installed him as king. It is why the king is called "the LORD's anointed" (verse 21), the Hebrew word behind that title is *mashiach*, from which English gets "messiah."

11King David sent a message to Zadok and Abiathar, the priests: "Say this to the leaders of Judah: 'Why should you be the last to bring the king back to his house? What all Israel is saying has already reached the king where he is staying.

11And king David sent to Zadok and to Abiathar the priests, saying, Speak unto the elders of Judah, saying, Why are ye the last to bring the king back to his house? seeing the speech of all Israel is come to the king, even to his house.

NoteZadok and Abiathar were the two chief priests in Jerusalem, and had stayed in the city as David's contacts during Absalom's revolt; priests were natural go-betweens because they could move and speak publicly without arousing suspicion. The "leaders" or elders of Judah were the heads of the leading families, who governed the tribe's local affairs.

12You are my brothers. You are my own flesh and blood. So why should you be the last to bring the king back?'

12Ye are my brethren, ye are my bones and my flesh: wherefore then are ye the last to bring back the king?

13And say to Amasa, 'Are you not my own flesh and blood? May God punish me, and worse, if you are not the commander of my army from now on, in place of Joab.'"

13And say ye to Amasa, Art thou not of my bone, and of my flesh? God do so to me, and more also, if thou be not captain of the host before me continually in the room of Joab.

NoteAmasa had been the commander of Absalom's rebel army, and, like Joab, a nephew of David. Offering the rebel general Joab's job was both an amnesty to the losing side and a demotion for the man who had killed Absalom. "May God punish me, and worse" translates a fixed oath formula in which the speaker calls down an unnamed disaster on himself if he fails to keep his word.

14And he won over the hearts of all the men of Judah, so that they acted as one man. They sent word to the king: "Come back, you and all your servants."

14And he bowed the heart of all the men of Judah, even as the heart of one man; so that they sent this word unto the king, Return thou, and all thy servants.

15So the king started back and came to the Jordan River. The men of Judah came to Gilgal to meet him and bring him across the Jordan.

15So the king returned, and came to Jordan. And Judah came to Gilgal, to go to meet the king, to conduct the king over Jordan.

NoteThe Jordan was the river David had crossed when he fled eastward; recrossing it westward is the physical act of returning to power. Gilgal lay just west of the river near Jericho, a traditional assembly point for the tribes.

16Shimei son of Gera, a man of Benjamin from Bahurim, hurried down with the men of Judah to meet King David.

16And Shimei the son of Gera, a Benjamite, which was of Bahurim, hasted and came down with the men of Judah to meet king David.

NoteShimei, a member of Saul's tribe of Benjamin, had walked along a ridge cursing David and throwing stones at him as he fled Jerusalem. Coming out early to meet the returning king is an attempt to get in first.

17With him were a thousand men from Benjamin, and Ziba, the servant in charge of Saul's household, along with his fifteen sons and twenty servants. They rushed down to the Jordan ahead of the king.

17And there were a thousand men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him; and they went over Jordan before the king.

NoteZiba was the steward who managed the estate of Saul's family. When David fled, Ziba had brought him supplies and told him that his master Mephibosheth had stayed behind hoping to be made king, a claim that won Ziba the family's land.

18They crossed at the shallow place to bring the king's household over and to do whatever he wanted. As the king was crossing the Jordan, Shimei son of Gera threw himself down in front of him

18And there went over a ferry boat to carry over the king’s household, and to do what he thought good. And Shimei the son of Gera fell down before the king, as he was come over Jordan;

NoteThe Hebrew here is uncertain. It may describe a ford, a shallow crossing point, or a ferry or raft; older translations read "ferry boat," most modern ones read a ford.

19and said to the king, "My lord, do not hold me guilty. Do not remember the wrong your servant did on the day my lord the king left Jerusalem. Please do not take it to heart.

19And said unto the king, Let not my lord impute iniquity unto me, neither do thou remember that which thy servant did perversely the day that my lord the king went out of Jerusalem, that the king should take it to his heart.

20I know that I have sinned. That is why I have come today, the first of all the house of Joseph, to come down and meet my lord the king."

20For thy servant doth know that I have sinned: therefore, behold, I am come the first this day of all the house of Joseph to go down to meet my lord the king.

Note"The house of Joseph" was a standing term for the northern tribes as a bloc, from Joseph's sons Ephraim and Manasseh, the largest of them. Shimei is from Benjamin, but claims to speak as the first northerner to submit.

21But Abishai son of Zeruiah said, "Shouldn't Shimei be put to death for this, since he cursed the man the LORD anointed as king?"

21But Abishai the son of Zeruiah answered and said, Shall not Shimei be put to death for this, because he cursed the LORD’s anointed?

NoteZeruiah was David's sister, and her sons Joab and Abishai were his nephews; unusually for the Hebrew Bible, they are identified by their mother rather than their father. To curse the anointed king was treated as a capital offense.

22David said, "What business is this of yours, you sons of Zeruiah? Why are you acting against me today? Should anyone in Israel be put to death today? Don't I know that today I am king over Israel?"

22And David said, What have I to do with you, ye sons of Zeruiah, that ye should this day be adversaries unto me? shall there any man be put to death this day in Israel? for do not I know that I am this day king over Israel?

23So the king said to Shimei, "You will not die." And the king gave him his word with an oath.

23Therefore the king said unto Shimei, Thou shalt not die. And the king sware unto him.

24Then Mephibosheth, Saul's grandson, came down to meet the king. He had not cared for his feet, trimmed his mustache, or washed his clothes from the day the king left until the day he came back safely.

24And Mephibosheth the son of Saul came down to meet the king, and had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came again in peace.

NoteMephibosheth was Jonathan's son and Saul's grandson, crippled in both feet since childhood. David had taken him into the palace and given him a permanent seat at the royal table. Leaving the feet unwashed, the mustache untrimmed and clothes unlaundered were the ordinary outward signs of mourning. Mephibosheth is presenting his own body as evidence that he had grieved throughout David's exile rather than celebrating it. (The King James reads "beard"; the Hebrew word refers specifically to the mustache.)

25When he came from Jerusalem to meet the king, the king asked him, "Why did you not go with me, Mephibosheth?"

25And it came to pass, when he was come to Jerusalem to meet the king, that the king said unto him, Wherefore wentest not thou with me, Mephibosheth?

26He answered, "My lord the king, my servant tricked me. I am lame, so I said, 'I will have my donkey saddled, and I will ride it and go with the king.'

26And he answered, My lord, O king, my servant deceived me: for thy servant said, I will saddle me an ass, that I may ride thereon, and go to the king; because thy servant is lame.

27And he has told lies about me to my lord the king. But my lord the king is like an angel of God, so do whatever you think is right.

27And he hath slandered thy servant unto my lord the king; but my lord the king is as an angel of God: do therefore what is good in thine eyes.

NoteComparing a king to an angel, a messenger of God, was a stock piece of court flattery meaning that he sees the truth of a matter and cannot be deceived. It is a formula of deference, not a claim about David's nature.

28Everyone in my grandfather's family deserved nothing but death from my lord the king. Yet you gave your servant a place among those who eat at your own table. So what right do I have to ask the king for anything more?"

28For all of my father’s house were but dead men before my lord the king: yet didst thou set thy servant among them that did eat at thine own table. What right therefore have I yet to cry any more unto the king?

NoteWhen a dynasty fell, the surviving male relatives of the old king were usually killed to remove rival claimants; Mephibosheth is stating the fate he could normally have expected. To "eat at the king's table" was a formal status: a permanent maintenance at royal expense, which carried both honor and close supervision.

29The king said to him, "Why say anything more about your affairs? I have decided: you and Ziba will divide the land."

29And the king said unto him, Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the land.

NoteDavid is revising the ruling he made while fleeing, when on Ziba's word he had transferred the whole of Saul's family estate to Ziba. Splitting it leaves the conflicting testimony unresolved.

30Mephibosheth said to the king, "Let him take it all. It is enough that my lord the king has come home safely."

30And Mephibosheth said unto the king, Yea, let him take all, forasmuch as my lord the king is come again in peace unto his own house.

31Barzillai from Gilead came down from Rogelim and went with the king to the Jordan to send him on his way from there.

31And Barzillai the Gileadite came down from Rogelim, and went over Jordan with the king, to conduct him over Jordan.

NoteGilead was the region east of the Jordan, where David had taken refuge during the revolt. Rogelim was Barzillai's home town there.

32Barzillai was very old, eighty years old. He had supplied the king with food while the king stayed at Mahanaim, for he was a very wealthy man.

32Now Barzillai was a very aged man, even fourscore years old: and he had provided the king of sustenance while he lay at Mahanaim; for he was a very great man.

NoteMahanaim, a fortified town east of the Jordan, had served as David's base of operations in exile. Feeding a king and his army out of private means was an enormous expense, which is why the text notes Barzillai's wealth.

33The king said to Barzillai, "Cross over with me, and I will provide for you at my side in Jerusalem."

33And the king said unto Barzillai, Come thou over with me, and I will feed thee with me in Jerusalem.

34Barzillai said to the king, "How many years do I have left, that I should go up to Jerusalem with the king?

34And Barzillai said unto the king, How long have I to live, that I should go up with the king unto Jerusalem?

35I am eighty years old today. Can I still tell the difference between what is good and what is not? Can your servant taste what he eats or drinks? Can I still hear the voices of men and women singing? Why should your servant be one more burden to my lord the king?

35I am this day fourscore years old: and can I discern between good and evil? can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women? wherefore then should thy servant be yet a burden unto my lord the king?

Note"Tell the difference between what is good and what is not" here is about the senses and appetites rather than about moral judgment: Barzillai is saying he can no longer tell good food from bad, or take pleasure in what he is offered. Singing men and women were professional court entertainers, one of the luxuries of palace life he is declining.

36Your servant will go only a little way past the Jordan with the king. Why should the king pay me back with such a reward?

36Thy servant will go a little way over Jordan with the king: and why should the king recompense it me with such a reward?

37Please let your servant go back, so I can die in my own town, near the grave of my father and mother. But here is your servant Chimham. Let him cross over with my lord the king, and do for him whatever you think is good."

37Let thy servant, I pray thee, turn back again, that I may die in mine own city, and be buried by the grave of my father and of my mother. But behold thy servant Chimham; let him go over with my lord the king; and do to him what shall seem good unto thee.

NoteBeing buried in the family tomb alongside one's parents was the expected and honorable end; to die away from it was a real deprivation. Barzillai is asking not to be taken from his own burying place.

38The king answered, "Chimham will cross over with me, and I will do for him whatever you think is good. And anything you ask of me, I will do for you."

38And the king answered, Chimham shall go over with me, and I will do to him that which shall seem good unto thee: and whatsoever thou shalt require of me, that will I do for thee.

39So all the people crossed the Jordan, and then the king crossed. The king kissed Barzillai and blessed him, and Barzillai went back home.

39And all the people went over Jordan. And when the king was come over, the king kissed Barzillai, and blessed him; and he returned unto his own place.

NoteA kiss and a blessing at parting were formal gestures between men of rank, marking an honorable dismissal rather than private affection.

40The king went on to Gilgal, and Chimham went with him. All the troops of Judah and half the troops of Israel escorted the king.

40Then the king went on to Gilgal, and Chimham went on with him: and all the people of Judah conducted the king, and also half the people of Israel.

41Then all the men of Israel came to the king and said, "Why did our brothers, the men of Judah, take you away without telling us? Why did they bring the king and his household and all David's men across the Jordan?"

41And, behold, all the men of Israel came to the king, and said unto the king, Why have our brethren the men of Judah stolen thee away, and have brought the king, and his household, and all David’s men with him, over Jordan?

42All the men of Judah answered the men of Israel, "We did it because the king is a close relative of ours. Why are you angry about this? Have we eaten any food at the king's expense? Has he given us any gift?"

42And all the men of Judah answered the men of Israel, Because the king is near of kin to us: wherefore then be ye angry for this matter? have we eaten at all of the king’s cost? or hath he given us any gift?

NoteDavid was himself of the tribe of Judah, so the men of Judah are claiming him as a kinsman. Their questions about food and gifts are a denial that they gained anything by escorting him.

43The men of Israel answered the men of Judah, "We have ten shares in the king, so we have a greater claim on David than you do. Why then did you look down on us? Weren't we the first to speak about bringing our king back?" But the men of Judah spoke even harsher words than the men of Israel.

43And the men of Israel answered the men of Judah, and said, We have ten parts in the king, and we have also more right in David than ye: why then did ye despise us, that our advice should not be first had in bringing back our king? And the words of the men of Judah were fiercer than the words of the men of Israel.

Note"Ten shares" counts the northern tribes against Judah: Israel is arguing that as ten tribes out of twelve they have the larger stake in the king. The dispute runs on into the revolt described in the next chapter.