And he said, Unto Hebron. And they told David, saying, That the men of Jabesh-gilead were they that buried Saul. But the house of Judah followed David. And Joab said, Let them arise. And he answered, I am. But Asahel would not turn aside from following of him. And Joab and his men went all night, and they came to Hebron at break of day. These were born to David in Hebron. Then said Abner unto him, Go, return. And he returned. And David made Abner and the men that were with him a feast. And David sent Abner away; and he went in peace.
And king David himself followed the bier. And all the people wept again over him. He was five years old when the tidings came of Saul and Jonathan out of Jezreel, and his nurse took him up, and fled: and it came to pass, as she made haste to flee, that he fell, and became lame. And his name was Meribbaal Mephibosheth.
But they took the head of Ish-bosheth, and buried it in the sepulchre of Abner in Hebron. Wherefore they said, The blind and the lame shall not come into the house. And David built round about from Millo and inward.
Bible Gateway 2 Samuel 11 :: NIV
Therefore he called the name of that place Baal-perazim. So David went and brought up the ark of God from the house of Obededom into the city of David with gladness. So all the people departed every one to his house. And Michal the daughter of Saul came out to meet David, and said, How glorious was the king of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself! Also the LORD telleth thee that he will make thee an house. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: 15 But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee.
And so the Moabites became David's servants, and brought gifts. And Joram brought with him vessels of silver, and vessels of gold, and vessels of brass: 11 Which also king David did dedicate unto the LORD, with the silver and gold that he had dedicated of all nations which he subdued; 12 Of Syria, and of Moab, and of the children of Ammon, and of the Philistines, and of Amalek, and of the spoil of Hadadezer, son of Rehob, king of Zobah.
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And when they had called him unto David, the king said unto him, Art thou Ziba? And he said, Thy servant is he. And Ziba said unto the king, Jonathan hath yet a son, which is lame on his feet. And David said, Meribbaal. And he answered, Behold thy servant! Now Ziba had fifteen sons and twenty servants. As for Meribbaal, said the king, he shall eat at my table, as one of the king's sons. And all that dwelt in the house of Ziba were servants unto Meribbaal. And David sent to comfort him by the hand of his servants for his father.
And David's servants came into the land of the children of Ammon. So Joab returned from the children of Ammon, and came to Jerusalem. And the Syrians set themselves in array against David, and fought with him. So the Syrians feared to help the children of Ammon any more.
But David tarried still at Jerusalem. And Joab sent Uriah to David. And Uriah departed out of the king's house, and there followed him a mess of meat from the king. So Uriah abode in Jerusalem that day, and the morrow. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor.
Thus saith the LORD God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul; 8 And I gave thee thy master's house, and thy master's wives into thy bosom, and gave thee the house of Israel and of Judah; and if that had been too little, I would moreover have given unto thee such and such things. And the servants of David feared to tell him that the child was dead: for they said, Behold, while the child was yet alive, we spake unto him, and he would not hearken unto our voice: how will he then vex himself, if we tell him that the child is dead?
And they said, He is dead. I shall go to him, but he shall not return to me.
And he brought forth the spoil of the city in great abundance. So David and all the people returned unto Jerusalem. And Amnon said unto him, I love Tamar, my brother Absalom's sister. And she took flour, and kneaded it, and made cakes in his sight, and did bake the cakes. And Amnon said, Have out all men from me. However, the earlier text in 2 Sam may have provided a hint of this incident by mentioning the fleeing of the residents of Beeroth, which was originally a Gibeonite city but later was considered to belong to Benjamin.
Secondly, Brueggemann doubts the veracity of the reason for the famine and Saul's involvement in it since both accounts are from a "private oracle. Even if the seeking of the oracle was private, the meeting with the Gibeonites had to be public. It is highly unlikely that David could coerce them to engage in such a plot against Saulides if Saul had never harmed them. Satterthwaite observes, "it is hard to believe that a narrator who lays so much stress on God's role throughout the narrative means to portray David's action as based on a transparent fiction.
Some may argue that David seemed too eager to hand over the remaining of the Saulide clans to the Gibeonites But David's words to the Gibeonites in e, "What you are saying I would do for you," bound himself to their demands. Thirdly, Sellar argues that from Saul's behaviour in 1 Sam , he had a propensity to gain favour from the populace. The three incidents she cites, namely Saul's failure to wait for Samuel; Saul's unwise rash oath which nearly cost Jonathan's life; and Saul's failure to obey Yahweh's ban on the Amalekites in 1 Sam , demonstrate that Saul was not an effective leader.
These incidents also show that Saul's faith wavered when facing tough situation and his incapability to make right decisions. Moreover, Saul incriminated himself as a tyrannical monarch when he accused his fellow Benjamites of siding with David by claiming that it was he who gave them "fields and vineyards," and made them "commanders of thousands and commanders of hundreds" 1 Sam , his words reminiscent of Samuel's earlier warning of a tyrannical monarch , Due to Saul's preference for popular support it is not improbable that he would seek to please the people and gain their favour by exterminating the Gibeonites.
Hence the purpose of this narrative, rather than to deconstruct, is to defend David's action of handing over Saul's descendants to the Gibeonites who then put them to death to avenge the crime that Saul had committed against them. While the above famine narrative may have shown Yahweh in a positive light, many readers may find this closing narrative puzzling and troubling. In this episode, Yahweh appeared to be unreasonable, if not capricious, for he incited David to take a census because he was angry with the Israelites.
He then turned around to punish David for his "wrong doing. David then bought and built an altar on the threshing floor of Araunah the Jebusite and offered the sacrifices to Yahweh and the plague stopped. That site, according to 1 Chr , became the site for the future temple built by Solomon. Several issues are raised by this passage: How could God incite his chosen king to do a wrong thing to punish his people? What sin did David commit by ordering a census? And what did Israel do to provoke God?
What is the theological message in this episode? To answer the first question, it is not the first time in the OT that God is said to be the cause for someone to sin so as to bring down his judgment. Interpreters attempt to mitigate this by blaming Pharaoh of hardening his heart first and then Yahweh merely reinforced his resolve. Hence we may explain this passage along this line of thought: that it was David who desired to take the census and God just allowed it. And David himself also took responsibility of this "sin" and admitted his own guilt , But why is taking a census a sin?
Many commentators suggest that it was David's misguided self-reliance and pride that motivated him to take the census to know his military might But the fact that even Joab, a reckless and hot-headed person, tried so hard to dissuade David from carrying out this policy indicates that there must have been some perceived dangers or taboos associated with census taking. Park investigates various censuses mentioned in the OT and finds that only one passage associates census with taboo.
She further discovers that there was a widespread counting taboo in many cultures and that the origin of this counting taboo was related to God's creative act. Ps ; Isa ; Gen But the question remains as to what sin Israel committed to provoke God's wrath in the first place? However, Park concurs with Mary Douglas' conjecture that Israel's request for a king was the reason for Yahweh's wrath.
Then Samuel, in his farewell speech, again told the Israelites that they had done great evil in God's sight by asking for a king 1 Sam And Yahweh backed him up by sending thunder and rain on that day, an act that stirred up fear in people's mind, and they admitted their sin Though Yahweh did not punish them right away, possibly because of Samuel's intercession , it is conceivable that God reserved his right to punish and would mete out his judgment later.
As in the previous incident 2 Sam , God delayed his punishment until an opportune time to carry out. Moreover, Park argues that the three forms of punishment that God imposed on David were directed against his kingship: 43 famine was meant to challenge his ability as king to provide economically for his people; pursuit by enemies to show his inability to protect his country militarily; and plague to question his ability to gain divine favour, since kings are supposed to have a special relationship with their deities.
Even though the plague was severe, and seventy thousand people lost their lives in just one day, the narrator scrupulously indicates that it was Yahweh who stopped the destroying angel from striking Jerusalem 2 Sam , and thus reducing the plague from three days to one day. If the Chronicler's account is correct, then that place marks the site for the future temple 1 Chr Hence the temple serves as a reminder to future generations of God's mercy of halting a great plague, restricting it from reaching its full effect.objectifcoaching.com/components/mexico/rencontre-libertine-haute-marne.php
David Guzik :: Study Guide for 2 Samuel 21
The major theme of 1 and 2 Samuel is kingship. At issue here is the people's rejection of divine kingship in preference for human kings. It is only apt that the two narratives of the concluding chapters bring to light the dangers and grievances that the sins of human kings could cause. The famine shows that God would not tolerate any treacherous act to the vulnerable.