At the time when kings go out to battle, David tarries at Jerusalem; from the roof he sees Bath-sheba; Uriah will not go down to his house — and the letter carried by Uriah's own hand sets him in the forefront of the hottest battle.
Tap any Hebrew word to reveal its root, value, and meanings.
And it came to pass, at the return of the year, at the time when kings go out to battle, that David sent Joab, and his servants with him, and all Israel; and they destroyed the children of Ammon, and besieged Rabbah. But David tarried at Jerusalem.
verse value 7971
Insights
Verse structure: 20 words, 102 letters. The shortest word is "to·time·of" (לְעֵ֣ת, 3 letters) and the longest is "and·all·Israel" (וְאֶת־כׇּל־יִשְׂרָאֵ֗ל, 10 letters). 7 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·return·of" (לִתְשׁוּבַ֨ת), "year" (הַשָּׁנָ֜ה), "the·going·out·of" (צֵ֣את). The root דוד appears 2 times in this verse. 18 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "the·kings" (root מלך, 242x in II Samuel); "and·it·was" (root היה, 153x in II Samuel). First appearance of the root צור ("and·they·bound") in II Samuel. The etnachta (major mid-verse pause) falls on 'upon·Rabbah', dividing the verse into phrases of 17 and 3 words.
Rashi
At the time the kings go out. There is a time in the year when the armies customarily go out, when the land is full of standing grain, and the horses find grain in the field to eat.
Radak
"At the time of the going out of the kings." The aleph is added for extension, and its meaning is "at the end of the year," which is the time when the sun returns to that point. The reckoning of this year is from the time when these kings mentioned went forth to wage war. And some interpret it as "the time of the going out of the people," for it is the custom of kings to go forth with their armies, and it is the time when the grain is standing in the fields and the horses are taken out to graze. The first explanation is correct in my eyes.
Ralbag
At the time when kings go out. It is in the summer days, when the grains and herbs are found in the fields and the fruits on the trees, for then the animals find food to eat, and so do the men of war.
Metzudat David
At the turning of the year. Meaning: at the time of the sun's return to the very same point in which it was at the time the kings went out in the previous year, to fight against Israel and to help the Ammonites, as written above:
Metzudat Zion
To the return. From the word return.
And they besieged. From the word siege.
Malbim
"And it came to pass at the return of the year" – this alludes to the fact that because the king sat in his house and did not go himself to wage the war of the Lord, this incident came upon him. And lest you say that he was weary and his hands were slackened from the previous war, it states "at the return of the year." And lest you think that it was not a fitting time to go forth due to the cold and rain, it states "at the time when kings go out," for it was in the month of Sivan, when all the kings of the earth go out and their faces are set for battle. And lest you say that it was a minor war, in which it is not fitting for the king to go out himself, it states that he sent Joab the commander of the army, along with his servants, who were all the officers of the army and the mighty men, and all Israel. And thus it was fitting that their king should go forth before them. Yet they destroyed the Ammonites and besieged Rabbah, which lasted for a long time, and despite all this, David remained sitting in Jerusalem and did not come to aid the Lord with the mighty men.
And it came to pass at eventide, that David arose from off his bed, and walked upon the roof of the king’s house; and from the roof he saw a woman bathing; and the woman was very beautiful to look upon.
verse value 4967
Insights
Verse structure: 19 words, 76 letters. The shortest word is "to·time·of" (לְעֵ֣ת, 3 letters) and the longest is "house·of·the·king" (בֵּית־הַמֶּ֔לֶךְ, 7 letters). Words sharing gematria 140: from·upon, from·upon. 8 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "the·evening" (הָעֶ֗רֶב), "and·walked" (וַיִּתְהַלֵּךְ֙), "upon·roof" (עַל־גַּ֣ג). The root על appears 3 times in this verse. 16 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "and·it·was" (root היה, 153x in II Samuel); "from·upon" (root על, 121x in II Samuel). First appearance of the root רחץ ("washing") in II Samuel. First appearance of the root מראה ("sight") in II Samuel. The etnachta (major mid-verse pause) falls on 'roof', dividing the verse into phrases of 15 and 4 words.
Radak
“From the roof.” He saw her from the roof, as she was bathing in her house.
Metzudat David
From the roof. Meaning: from the roof on which he was walking, he saw a woman bathing below:
Malbim
“And it came to pass” means that even in his own house he was not preoccupied with the needs of the people, for he rose from his bed at evening time. And our Sages of blessed memory stated (in the Jerusalem Talmud, Tractate Berakhot, Chapter 1, and in the Midrash): “When David partook of his own meal, he would sleep until the ninth hour; but when he partook of a royal feast, he would sleep until evening.” Therefore, at that time he partook of a royal feast and delighted in pleasures. Moreover, afterward he did not engage in the needs of the public, but rather went to stroll on the roof of the king’s house. Through this he came to sin, for he saw a woman bathing, and he did not avert his eyes from seeing evil. Although he saw her from above, namely from the roof, nonetheless he had to direct his gaze in order to see.
And David sent and inquired after the woman. And one said: ‘Is not this Bath-sheba, the daughter of Eliam, the wife of Uriah the Hittite?’
verse value 4604
Insights
Verse structure: 11 words, 53 letters. The shortest word is "David" (דָּוִ֔ד, 3 letters) and the longest is "this" (הֲלוֹא־זֹאת֙, 7 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·he·inquired" (וַיִּדְרֹ֖שׁ), "this" (הֲלוֹא־זֹאת֙), "daughter·of·Eliam" (בַּת־אֱלִיעָ֔ם). The root אשה appears 2 times in this verse. 9 unique roots are used. Frequent roots: "and·one·said" (root אמר, 334x in II Samuel); "David" (root דוד, 250x in II Samuel); "and·he·sent" (root שלח, 65x in II Samuel). First appearance of the root חתי ("Hittite") in II Samuel. The etnachta (major mid-verse pause) falls on 'to·the·woman', dividing the verse into phrases of 4 and 7 words. Full calculation: וַיִּשְׁלַ֣ח [and·he·sent] (354) + דָּוִ֔ד [David] (14) + וַיִּדְרֹ֖שׁ [and·he·inquired] (520) + לָאִשָּׁ֑ה [to·the·woman] (336) + וַיֹּ֗אמֶר [and·one·said] (257) + הֲלוֹא־זֹאת֙ [this] (450) + בַּת־שֶׁ֣בַע [Bath-sheba] (774) + בַּת־אֱלִיעָ֔ם [daughter·of·Eliam] (553) + אֵ֖שֶׁת [wife·of] (701) + אוּרִיָּ֥ה [Uriah] (222) + הַֽחִתִּֽי [Hittite] (423) = 4604.
Radak
"And he inquired about the woman." He inquired of the members of her household concerning the woman: Who is she? Is she Bath-Sheba, the daughter of Eliam?
Uriah the Hittite. It is possible that he was a convert, or that he was an Israelite and they called him "Hittite" because he lived among the children of Chet; so too, "Ittai the Gittite."
Metzudat David
And he inquired. He asked and inquired about the woman, who she was:
Malbim
The Questions: And behold, it is astonishing that David stumbled in the matter of a married woman and in the killing of Uriah, along with many other transgressions, as reckoned by Abarbanel, and it is astonishing how he was not commanded to divorce Bathsheba, and there are many similar questions as discussed within the text. Furthermore, what is the meaning of the verse stating that he "inquired after the woman," and what is the meaning of his saying, "Is this not Bathsheba?" And what is the meaning of the statement that she becomes sanctified from her state of impurity? If he transgressed the prohibition of relations with a married woman, did he not thereby also transgress the prohibition of intercourse with a menstruating woman?
And through this he came to the act, and he sent to inquire whether she was unmarried or a married woman. And it was said, "Is not this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?" Now, the minister Abarbanel greatly accused David, and explained that he sinned from five aspects:
1. In that he sinned with a married woman, and he did not accept the words of our Sages of blessed memory, who stated that she was divorced from Uriah, for this contradicts the plain meaning of the verses.
2. In that he endeavored for Uriah to lie with his wife, so that the child born would be attributed to him, thereby cutting off his name from his father's house. Besides the fact that this would lead to the mixing of families and a brother marrying his sister—about which it is said, "and the land will be filled with lewdness."
3. In that he commanded to place Uriah at the forefront of the fierce battle to kill him, although he had committed no violence with his hand. It would have been better to detain him and occupy him until Bathsheba gave birth in secret, and he could give the newborn to a wet nurse, and no one would know.
4. In that he killed him by the sword of the Ammonites, and along with him, many good men of Israel were killed. He could have arranged for him to be killed by the Israelites in secret.
5. In that he took Bathsheba to his house immediately, as if he were still pursued by his lust.
His opinion is that indeed, the guilt was great, but only because he returned in repentance was his sin forgiven, he accepted his punishment, and he was purified.
However, with the correct perspective, the opinion of our Sages of blessed memory is compelled. For if she had been a married woman, how could he later take her as a wife? Is she not forbidden to her paramour? And how did he fast and pray for the life of the newborn child, who was a mamzer (bastard)? And how was his repentance accepted, while the woman forbidden to him by Torah law remained in his house? This is like one who immerses in a mikveh while holding a creeping creature in his hand. And how did the Lord choose from the seed born of this woman a tribe of rulers, and named his name Jedidiah, saying, "The Lord loves him"? From all this, it is clearly revealed that Bathsheba was not forbidden to David. For those who went out to war at that time wrote a get keritut (a divorce document of severance) to their wives. For those killed by the sword of war, it is likely that their wives would remain agunot (chained/unavailable for remarriage) and bound. For often, the fallen are buried hastily, with no one to recognize the face of the deceased to testify and permit his wife to marry, especially when the enemy prevails and buries the fallen. Therefore, the court of David instituted that they write a get to their wives, either a complete get or one conditional. For in both these ways, David was cleared from the accusation of Abarbanel against him, as we will explain the matter in the commentary on the verses, each detail individually.
For if the first sin was that he sinned with a married woman, the verse relates that David sent and inquired about the woman to know if she was unmarried or a married woman. And it was said, "Is not this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?" From this, he knew that she was unmarried. Either because she was the wife of Uriah, who had gone to war, and he knew that he had left her a get according to their custom at that time; or because she was the daughter of Eliam, who was the son of Ahithophel the Gilonite, David's counselor. Surely he was the counselor who instituted this ordinance, that everyone who goes out to war should leave a get keritut to his wife. And if so, there is no doubt that he was particular about this regarding his granddaughter, lest she remain an agunah. And if so, if it was a complete get, she was completely unmarried. And even according to those who explain that it was a conditional get, necessarily the condition was that if he did not return to his home by the end of the days of the war, she would be divorced retroactively (for in no other way could she be saved from the suspicion of being an agunah). And if so, David was confident that he would occupy Uriah at the end of the days of the war with some mission, in such a way that he would not return to his home according to the condition, and she would be unmarried retroactively. And about this he said:
And David sent messengers, and took her; and she came in to him, and he lay with her; for she was purified from her uncleanness; and she returned to her house.
verse value 4470
Insights
Verse structure: 13 words, 62 letters. The shortest word is "David" (דָּוִ֨ד, 3 letters) and the longest is "messengers" (מַלְאָכִ֜ים, 6 letters). 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·she" (וְהִ֥יא), "purifying·herself" (מִתְקַדֶּ֖שֶׁת), "from·her·impurity" (מִטֻּמְאָתָ֑הּ). 13 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "to·her·house" (root איל, 202x in II Samuel); "and·she·came" (root בוא, 131x in II Samuel). The etnachta (major mid-verse pause) falls on 'from·her·impurity', dividing the verse into phrases of 11 and 2 words. Full calculation: וַיִּשְׁלַח֩ [and·he·sent] (354) + דָּוִ֨ד [David] (14) + מַלְאָכִ֜ים [messengers] (141) + וַיִּקָּחֶ֗הָ [and·took] (129) + וַתָּב֤וֹא [and·she·came] (415) + אֵלָיו֙ [to·him] (47) + וַיִּשְׁכַּ֣ב [and·he·slept] (338) + עִמָּ֔הּ [with] (115) + וְהִ֥יא [and·she] (22) + מִתְקַדֶּ֖שֶׁת [purifying·herself] (1244) + מִטֻּמְאָתָ֑הּ [from·her·impurity] (495) + וַתָּ֖שׇׁב [and·she·returned] (708) + אֶל־בֵּיתָֽהּ [to·her·house] (448) = 4470.
Rashi
From her impurity. From her menstrual impurity.
Radak
She was sanctified from her impurity. To inform us that he did not lie with her while she was a niddah, for she had already been sanctified from her impurity, as it says, "She bathes," indicating that that bathing was for the purpose of becoming ritually pure from niddah status, and thus he did not transgress the prohibition of a niddah, but rather the prohibition of another man’s wife. And our Sages of blessed memory said: Anyone who went out to war in the army of David would write a bill of divorce to his wife, stating that if he should die in battle, it would take effect. Therefore, David orchestrated the death of Uriah so that she would be divorced retroactively.
Ralbag
And she was purified from her impurity. That is to say, she was then bathing to be clean from her impurity.
Metzudat David
And she was purified. She was clean from the impurity of a menstruant, for she had immersed herself:
Metzudat Zion
Purifying. Meaning: making pure.
Malbim
And David sent messengers to take her, and she came to him. The messengers investigated this matter, and when they learned that he had divorced her, he took her. And it is explained that not only did he guard himself against the prohibition of a married woman, but he also guarded himself against the prohibition of a niddah, for she sanctifies herself from her impurity and immersed herself for her niddah status.
And the woman conceived; and she sent and told David, and said: ‘I am with child.’
verse value 3061
Insights
Verse structure: 8 words, 33 letters. The shortest word is "pregnant" (הָרָ֥ה, 3 letters) and the longest is "and·sent" (וַתִּשְׁלַח֙, 5 letters). 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·conceived" (וַתַּ֖הַר), "and·sent" (וַתִּשְׁלַח֙), "and·told" (וַתַּגֵּ֣ד). 8 unique roots are used. Frequent roots: "and·she·said" (root אמר, 334x in II Samuel); "of·David" (root דוד, 250x in II Samuel); "and·sent" (root שלח, 65x in II Samuel). The etnachta (major mid-verse pause) falls on 'the·woman', dividing the verse into phrases of 2 and 6 words. Full calculation: וַתַּ֖הַר [and·conceived] (611) + הָאִשָּׁ֑ה [the·woman] (311) + וַתִּשְׁלַח֙ [and·sent] (744) + וַתַּגֵּ֣ד [and·told] (413) + לְדָוִ֔ד [of·David] (44) + וַתֹּ֖אמֶר [and·she·said] (647) + הָרָ֥ה [pregnant] (210) + אָנֹֽכִי [I] (81) = 3061.
Ralbag
And she said, I am with child. It is possible that after the intercourse her womb remained without moisture, for this indicates pregnancy.
Malbim
And the woman conceived, and behold, as explained by our Sages of blessed memory (in the Zohar), Uriah went out and left her a bill of divorce on the seventh of Sivan, and this incident occurred on the twenty-fourth of Elul, such that there was a distinction between one seed and another, and he knew clearly that she had conceived from him, and she immediately perceived her pregnancy by the fact that her menses ceased from her, as stated by the Ralbag.
And David sent to Joab, [saying]: ‘Send me Uriah the Hittite.’ And Joab sent Uriah to David.
verse value 2884
Insights
Verse structure: 11 words, 52 letters. The shortest word is "David" (דָּוִד֙, 3 letters) and the longest is "Uriah" (אֶת־אוּרִיָּ֖ה, 7 letters). Words sharing gematria 623: Uriah, Uriah. The root שלח appears 3 times in this verse. 7 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "to·David" (root איל, 202x in II Samuel); "to·Joab" (root יואב, 101x in II Samuel). The etnachta (major mid-verse pause) falls on 'Hittite', dividing the verse into phrases of 7 and 4 words. Full calculation: וַיִּשְׁלַ֤ח [and·he·sent] (354) + דָּוִד֙ [David] (14) + אֶל־יוֹאָ֔ב [to·Joab] (50) + שְׁלַ֣ח [send] (338) + אֵלַ֔י [to·me] (41) + אֶת־אוּרִיָּ֖ה [Uriah] (623) + הַחִתִּ֑י [Hittite] (423) + וַיִּשְׁלַ֥ח [and·he·sent] (354) + יוֹאָ֛ב [Joab] (19) + אֶת־אוּרִיָּ֖ה [Uriah] (623) + אֶל־דָּוִֽד [to·David] (45) = 2884.
Rashi
Send Uriah to me. For he was intending that he should lie with his wife, and he would think that she was pregnant from him.
Radak
"Send Uriah to me." His intention was that Uriah would lie with his wife, so that people would say she was pregnant by her husband.
"And the welfare of the war." The mighty men who wage the war; and so did Targum Yonatan translate: "servants of battle."
Metzudat David
Send him to me etc. For he was with him in the battle:
Malbim
And David sent to Joab. Here is the second place of blame that Abarbanel mentioned: that he intended for Uriah to lie with his wife, so that he would cut off his son's name from his father's house. Now, even to this there is an answer: after David knew the truth that he was his son, he would keep this in his heart for a time of need; when the child grew up, he would reveal that he was the king's son, and he would refrain from taking from the king's seed. And if there had been a complete get (bill of divorce), he would have rectified everything. And even according to the commentators who held that it was a conditional get, according to which he already intended to sin in that he commanded that Uriah go to his house, whereby the get would be nullified and it would be considered retroactive adultery. Now, at this point he was forced to do this after she became pregnant, for inevitably the matter would be revealed, and from this would arise a desecration of the Divine Name and also rebellion against the monarchy, as happened to kings of the land on account of such matters, as Abarbanel himself wrote. And particularly since she was the granddaughter of Ahithophel, the king's advisor (for apparently, Ahithophel's hatred of David and his conspiracy with Absalom were established by this incident, as he harbored enmity against him for having taken his granddaughter by force; for were it not for this, it is far-fetched that Ahithophel, who knew that the monarchy was reserved for Solomon, the son of his granddaughter, would be among the conspirators with Absalom to transfer the monarchy to him). And all the more so if the matter had been immediately known. And for this reason, it was not possible to act as Abarbanel suggested, that she give birth in secrecy, for where is her father's house and her old nurse? Would they not notice this? Therefore, because of the desecration of the Divine Name and rebellion against the monarchy, he intended to take upon himself the sin of retroactive adultery, which he had not considered at the time of the act, as it did not occur to him that she would become pregnant. And regarding this, our Sages of blessed memory said: "Why have you despised the word of the Lord, to do what is evil in My sight?" meaning that he sought to do so but did not actually do so, for in the end he succeeded in a permissible manner, as will be explained.
And when Uriah was come to him, David asked of him how Joab did, and how the people fared, and how the war prospered.
verse value 2141
Insights
Verse structure: 11 words, 51 letters. The shortest word is "David" (דָּוִ֗ד, 3 letters) and the longest is "and·to·peace·of" (וְלִשְׁל֣וֹם, 6 letters). Words sharing gematria 412: and·to·peace·of, and·to·peace·of. The root שלום appears 3 times in this verse. 9 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "and·came" (root בוא, 131x in II Samuel); "Joab" (root יואב, 101x in II Samuel). First appearance of the root אוריה ("Uriah") in II Samuel. The etnachta (major mid-verse pause) falls on 'to·him', dividing the verse into phrases of 3 and 8 words. Full calculation: וַיָּבֹ֥א [and·came] (19) + אוּרִיָּ֖ה [Uriah] (222) + אֵלָ֑יו [to·him] (47) + וַיִּשְׁאַ֣ל [and·asked] (347) + דָּוִ֗ד [David] (14) + לִשְׁל֤וֹם [to·peace·of] (406) + יוֹאָב֙ [Joab] (19) + וְלִשְׁל֣וֹם [and·to·peace·of] (412) + הָעָ֔ם [the·people] (115) + וְלִשְׁל֖וֹם [and·to·peace·of] (412) + הַמִּלְחָמָֽה [battle] (128) = 2141.
Metzudat David
And for the welfare of the war. For the welfare of the men of the war:
And David said to Uriah: ‘Go down to your house, and wash your feet.’ And Uriah departed out of the king’s house, and there followed him a mess of food from the king.
verse value 4190
Insights
Verse structure: 15 words, 64 letters. The shortest word is "go·down" (רֵ֥ד, 2 letters) and the longest is "to·Uriah" (לְא֣וּרִיָּ֔ה, 6 letters). Words sharing gematria 95: king, king. 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·Uriah" (לְא֣וּרִיָּ֔ה), "go·down" (רֵ֥ד), "and·wash" (וּרְחַ֣ץ). The root אוריה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "David" (root דוד, 250x in II Samuel); "king" (root מלך, 242x in II Samuel). The etnachta (major mid-verse pause) falls on 'your·feet', dividing the verse into phrases of 7 and 8 words.
Rashi
The king's portion. (Targum: Se'udata demalka — the king's meal.)
Radak
"From the king's table." As the Targum renders it: "the king's feast," like [the verse] "and he sent portions to them from before him" [referring to Joseph].
Ralbag
'And the king's portion went out after him.' It is from the sense of a meal/gift, as in 'and he took portions from before him' [Gen. 43:34]. And it is possible that it is from the sense of a torch, to accompany him when he comes to his house and to show him the way. And David intended to arrange the matter so that his sin would be hidden from the people, [so] that it would appear he had not sinned. And when David saw that he could not accomplish this, he brought it about that he [Uriah] would die by the hand of the Ammonites, and after this he took her for himself as a wife, in a way that it would not be known that she had committed adultery with him while she was the wife of Uriah.
Metzudat David
"And wash your feet." This is a euphemism for sexual intercourse, and his intention was to conceal the matter, so that they would assume that she became pregnant from [Uriah]. (And even though every man who went out to war under King David would write a bill of divorce to his wife, nevertheless the matter was considered disgraceful, for the custom was to remarry her upon his return from war, and she would remain faithful to him.)
From the king's gift, so that his heart may be pleased and he may go to his wife:
Metzudat Zion
A portion. A meal portion and banquet, and so (Genesis 43:34): and he brought portions from before him.
Malbim
The questions: In what respect does Scripture relate that the king's gift went out after him? And why did Uriah not go down to his house? And if he did not wish to lie with his wife, as stated, he could have refrained from marital relations.
And David said to Uriah, "Go down to your house and wash your feet." Here it will be clarified that even the third charge which Abarbanel brought against David will revert back to him [Abarbanel] regarding what he stated, that David killed Uriah for no wrongdoing on his part, for indeed Uriah was liable to death for three reasons:
1. For transgressing the king's command, when he said to him, "Go down to your house and wash your feet." The meaning is that he came before the king with dust on his feet, as one who comes from the road, and the king commanded him to go and remain in his house, for he desired that he should no longer go to war but remain in his house, as appears from the fact that upon his arrival he did not inquire about anything except that he asked him about the welfare of the people and the war, and commanded him to go to his house. Therefore, his intention was that he should remain in Jerusalem. And Uriah did not wish to obey the king's command to remain in Jerusalem, but rather to return to the battlefield. Therefore, he lay at the entrance of his master's house like a traveler who stays overnight to return to his place, and thereby he defied the king's word.
2. Regarding what is stated, "And Uriah went out from the king's house, and the king's gift followed after him," and Targum Yonatan translates it as "the king's meal." There is a difference between a "minchah" (gift/offering) and a "mas'et" (gift/special portion), for the term "mas'et" is used for the gift that a noble person gives to a lesser one to honor and elevate him. And indeed, David honored him with great honor, sending him a gift from the king's table to his house, as is done for nobles. And he should not have scorned the king's gift in the eyes of all the king's servants by remaining at the entrance of the king's house and not going to his house to receive this great honor, to eat the king's meal in his house with his wife, which was a great disgrace and provocation.
But Uriah slept at the door of the king’s house with all the servants of his lord, and went not down to his house.
verse value 2863
Insights
Verse structure: 11 words, 45 letters. The shortest word is "opening" (פֶּ֚תַח, 3 letters) and the longest is "all·servants·of" (כׇּל־עַבְדֵ֣י, 6 letters). 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "all·servants·of" (כׇּל־עַבְדֵ֣י). 11 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "to·his·house" (root איל, 202x in II Samuel); "all·servants·of" (root עבד, 109x in II Samuel). The etnachta (major mid-verse pause) falls on 'his·lord', dividing the verse into phrases of 8 and 3 words.
Metzudat David
At the gate. Opposite the gate, with all the king's servants:
Malbim
And this is what is written: “And Uriah lay down at the house of his master, with all the servants of his master,” and he thereby showed contempt in the presence of all the king’s servants, and they noticed this.
And when they had told David, saying: ‘Uriah went not down to his house’, David said to Uriah: ‘Are you not come from a journey? wherefore did you not go down to your house?’
verse value 3727
Insights
Verse structure: 16 words, 73 letters. The shortest word is "going·in" (בָ֔א, 2 letters) and the longest is "to·Uriah" (אֶל־אוּרִיָּ֗ה, 7 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "not·went·down" (לֹא־יָרַ֥ד), "not·you·went·down" (לֹא־יָרַ֥דְתָּ), "to·your·house" (אֶל־בֵּיתֶֽךָ). The root איל appears 3 times in this verse. 11 unique roots are used. Frequent roots: "saying" (root אמר, 334x in II Samuel); "of·David" (root דוד, 250x in II Samuel); "to·his·house" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·his·house', dividing the verse into phrases of 6 and 10 words.
Metzudat David
Are you not coming from the way. And if so you are weary and tired:
Malbim
And they told David, etc. And David did not wish to inform him that his anger was kindled because he had transgressed his command, for he suspected that perhaps the deed had become known to him, and he wished to inquire into this matter casually, and said to him, "Are you not coming from the way?" etc. For a man is obligated to visit his wife when he comes from the journey.
And Uriah said to David: ‘The ark, and Israel, and Judah, abide in booths; and my lord Joab, and the servants of my lord, are encamped in the open field; shall I then go into my house, to eat and to drink, and to lie with my wife? as you live, and as your soul lives, I will not do this thing.’
verse value 7618
Insights
Verse structure: 28 words, 133 letters. Notable word values: "and·Judah" (וִיהוּדָ֜ה) = 36, double chai. Verse gematria: 7618 is divisible by 26, the value of the divine name Hashem. The shortest word is "your·living" (חַיֶּ֙ךָ֙, 3 letters) and the longest is "and·Israel" (וְיִשְׂרָאֵ֨ל, 6 letters). 10 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "live" (יֹשְׁבִ֣ים), "in·the·booths" (בַּסֻּכּ֗וֹת), "encamped" (חֹנִ֔ים). The root איל appears 2 times in this verse. 25 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "to·David" (root איל, 202x in II Samuel); "I·will·come" (root בוא, 131x in II Samuel). First appearance of the root חנה ("encamped") in II Samuel. The etnachta (major mid-verse pause) falls on 'with·burnt-offering', dividing the verse into phrases of 22 and 6 words.
Radak
"Your life" [chayekha]. It is written defectively, lacking the yod of the plural.
"And the life of your soul." 'Your life' [refers to] this world, and 'the life of your soul' [refers to] the World to Come.
Metzudat David
“Sitting in booths.” In the place of war:
"And the servants of my lord." This means: the other servants of the king.
Your life. I hereby swear by the life of your body and the life of your soul:
Malbim
And Uriah said, returning the reply according to his simplicity, that he refrained from this: 1. On the grounds that the Ark, Israel, and Judah (the tribe of the king) are dwelling in booths; 2. On the grounds that Joab, his master, and the servants of David—meaning the princes and the mighty men—are encamped in the open field and are not even in a booth, and they are exposed to the heat by day and to the cold by night. And in these words he rebelled with a third rebellion, as our Sages of blessed memory stated regarding what is written, "And my lord Joab," for he should have said, "And your servant Joab and the servants of my lord," since Joab is David's servant, as it is stated in the case of the woman of Tekoa: "Your servant Joab... placed these words in my mouth" [2 Samuel 14:19]. And also, what our Sages of blessed memory stated in Eruvin (page 63): "We have learned that as long as the Ark and the Divine Presence are not in their place, Israel are forbidden from marital relations"—this does not apply here to what Abarbanel wrote, that this was not the Ark in which the tablets were placed, but rather the Ark in which the ephod, the Urim, and the Thummim were placed, and the Ark and the king, who are the primary elements, remained in their place. And he is precise in saying "my lord Joab," as if Joab were the primary one, and it is not fitting to speak thus in the presence of the king. And therefore he became liable to death as a rebel. And therefore,
Cross-references: I Samuel 20:3; I Samuel 25:26; II Samuel 12:3
And David said to Uriah: ‘Tarry here to-day also, and to-morrow I will let you depart.’ So Uriah abode in Jerusalem that day, and the morrow.
verse value 3454
Insights
Verse structure: 14 words, 65 letters. The shortest word is "tarry" (שֵׁ֥ב, 2 letters) and the longest is "to·Uriah" (אֶל־אוּרִיָּ֗ה, 7 letters). Words sharing gematria 14: David, in·this. 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "in·this" (בָּזֶ֛ה), "also·the·day" (גַּם־הַיּ֖וֹם), "and·tomorrow" (וּמָחָ֣ר). The root ישב appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "David" (root דוד, 250x in II Samuel); "to·Uriah" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'I·will·send·you', dividing the verse into phrases of 8 and 6 words. Full calculation: וַיֹּ֨אמֶר [and·said] (257) + דָּוִ֜ד [David] (14) + אֶל־אוּרִיָּ֗ה [to·Uriah] (253) + שֵׁ֥ב [tarry] (302) + בָּזֶ֛ה [in·this] (14) + גַּם־הַיּ֖וֹם [also·the·day] (104) + וּמָחָ֣ר [and·tomorrow] (254) + אֲשַׁלְּחֶ֑ךָּ [I·will·send·you] (359) + וַיֵּ֨שֶׁב [and·dwelt] (318) + אוּרִיָּ֧ה [Uriah] (222) + בִירוּשָׁלִַ֛ם [in·Jerusalem] (588) + בַּיּ֥וֹם [in·the·day] (58) + הַה֖וּא [that] (17) + וּמִֽמׇּחֳרָֽת [and·from·next·day] (694) = 3454.
Metzudat David
“Even today.” For he reasoned that when he would eat before him, then his heart would be gladdened with wine, and he would lie with his wife.
And on the morrow. Until he sent him away:
Metzudat Zion
Here. In this place.
Malbim
And David said, "Remain here today as well, and tomorrow I will send you." This follows his refusal, against David's will, since he desired to go to war. Moreover, he had thought that perhaps he remained at the king's gate in order that he might be sent to war, and now that he had been promised that he would be sent, [David hoped] he might go down to his house before his departure. This is especially so since he had time, as it is stated, "And he sat that day and the next."
And when David had called him, he did eat and drink before him; and he made him drunk; and at even he went out to lie on his bed with the servants of his lord, but went not down to his house.
verse value 3943
Insights
Verse structure: 15 words, 72 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "called·it" (וַיִּקְרָא־ל֣וֹ, 7 letters). 7 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "called·it" (וַיִּקְרָא־ל֣וֹ), "and·made·him·drunk" (וַֽיְשַׁכְּרֵ֑הוּ), "in·the·evening" (בָעֶ֗רֶב). 15 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "with·servants·of" (root עבד, 109x in II Samuel); "and·to·his·house" (root בית, 97x in II Samuel). The etnachta (major mid-verse pause) falls on 'and·made·him·drunk', dividing the verse into phrases of 6 and 9 words.
Metzudat David
In his bed. In the place where he slept yesterday, and this was with the king's servants:
Malbim
And he made him drunk, testing whether perhaps he would be persuaded through the feast of wine; and when he saw that all of this was of no avail:
And he wrote in the letter, saying: ‘Set you Uriah in the forefront of the hottest battle, and retire you from him, that he may be smitten, and die.’
verse value 3727
Insights
Verse structure: 13 words, 60 letters. Notable word values: "give" (הָב֣וּ) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "give" (הָב֣וּ, 3 letters) and the longest is "Uriah" (אֶת־אוּרִיָּ֗ה, 7 letters). 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "in·the·book·of" (בַּסֵּ֖פֶר), "to·the·front·of" (אֶל־מוּל֙), "strong" (הַחֲזָקָ֔ה). 13 unique roots are used. Frequent roots: "saying" (root אמר, 334x in II Samuel); "to·the·front·of" (root איל, 202x in II Samuel); "and·will·die" (root מות, 78x in II Samuel). The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 3 and 10 words. Full calculation: וַיִּכְתֹּ֥ב [and·he·wrote] (438) + בַּסֵּ֖פֶר [in·the·book·of] (342) + לֵאמֹ֑ר [saying] (271) + הָב֣וּ [give] (13) + אֶת־אוּרִיָּ֗ה [Uriah] (623) + אֶל־מוּל֙ [to·the·front·of] (107) + פְּנֵ֤י [face] (140) + הַמִּלְחָמָה֙ [battle] (128) + הַחֲזָקָ֔ה [strong] (125) + וְשַׁבְתֶּ֥ם [and·you·shall·return] (748) + מֵאַחֲרָ֖יו [from·after·him] (265) + וְנִכָּ֥ה [and·will·be·struck] (81) + וָמֵֽת [and·will·die] (446) = 3727.
Rashi
And be smitten and die. In order that the divorce be retroactive, and it turns out that he did not come upon a married woman—for everyone who goes out to war writes a bill of divorce to his wife on condition that if he dies in war (Shabbat 56a).
Metzudat David
"Facing." Before the place where they wage war with strength and might.
“And you shall turn away from after him.” [This means] so that they not aid him, and he would be wounded by the sons of Ammon and die, and his intention was to take her in marriage thereafter, so that they would think that she had conceived after the marriage.
Metzudat Zion
Give. Prepare and give, as (Ruth 3:15): bring the cloak.
Malbim
The Questions: What was Uriah's sin that he was ordered to be put to death? And why was he killed in a manner in which many others died with him, rather than being killed in his own home? As Abarbanel wrote:
"And he wrote in a letter, etc." Also the fourth accusation, which Abarbanel made severe, will be resolved according to our approach, namely what he said about how David commanded that Uriah be killed by the sword of the men of Ammon, whereby inevitably many Israelites would be killed along with him: David was precise in his words, directing him to the front of the fierce battle. For the battle continued anyway, even apart from this, and even without this specific command, inevitably heroes would stand in the place of the battle to renew the fierce combat. The command was merely to place Uriah there. Now, he did not command them to approach a place of danger for the specific purpose that Uriah be killed, for they fought as was their custom. Rather, he commanded that in the place of the fierce battle, Uriah be placed among the heroes who risked their lives to die, in such a way that the others who were killed died in the course of warfare, for they fought there as was their custom. Only what is stated, "and you shall retreat from behind him," so that they would not save Uriah, this caused his death. And he was liable to death. And do not ask why they did not kill him in the Sanhedrin, for since he was compelled to subsequently marry his wife, as will be explained, the matter would become known and complaints and rebellion would arise. Therefore, he concealed the disgrace through cunning.
And it came to pass, when Joab kept watch upon the city, that he assigned Uriah to the place where he knew that valiant men were.
verse value 3589
Insights
Verse structure: 12 words, 54 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "Uriah" (אֶת־א֣וּרִיָּ֔ה, 7 letters). 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "when·keeping·watch" (בִּשְׁמ֥וֹר), "men·of·ability" (אַנְשֵׁי־חַ֖יִל). 12 unique roots are used. Frequent roots: "to·the·city" (root איל, 202x in II Samuel); "that" (root אשר, 188x in II Samuel); "and·it·was" (root היה, 153x in II Samuel). First appearance of the root שמר ("when·keeping·watch") in II Samuel. The etnachta (major mid-verse pause) falls on 'to·the·city', dividing the verse into phrases of 4 and 8 words. Full calculation: וַיְהִ֕י [and·it·was] (31) + בִּשְׁמ֥וֹר [when·keeping·watch] (548) + יוֹאָ֖ב [Joab] (19) + אֶל־הָעִ֑יר [to·the·city] (316) + וַיִּתֵּן֙ [and·gave] (466) + אֶת־א֣וּרִיָּ֔ה [Uriah] (623) + אֶל־הַמָּקוֹם֙ [to·the·place] (222) + אֲשֶׁ֣ר [that] (501) + יָדַ֔ע [knew] (84) + כִּ֥י [for] (30) + אַנְשֵׁי־חַ֖יִל [men·of·ability] (409) + שָֽׁם [there] (340) = 3589.
Radak
"When Joab watched" [bishmor Yoav]. [Meaning] in his watching for a time to approach the city to wage war. And so Targum Yonatan rendered it: "when he besieged."
Metzudat David
“Guard.” At the time they guarded the city all around, so that no one would go out or come in.
Men of valor. From the sons of Ammon:
Metzudat Zion
To the city. The city.
Malbim
And it came to pass when Joab was watching the city, yet the matter turned out such that Uriah was killed of his own accord in the way of war. For when Joab was watching over the city in the manner of a siege, whereby one guards the city all around, it is customary for the men of the city to go out from time to time and kill among the besieging army. And in a place where there are mighty men within, they station mighty men without, and he placed Uriah in a place where he knew that men of war were inside. And even this was considered in the way of war, for Uriah was among the thirty-seven mighty men who belonged to David.
And the men of the city went out, and fought with Joab; and there fell some of the people, even of the servants of David; and Uriah the Hittite died also.
verse value 2894
Insights
Verse structure: 13 words, 57 letters. The shortest word is "also" (גַּ֖ם, 2 letters) and the longest is "and·they·fought" (וַיִּלָּחֲמ֣וּ, 6 letters). Words sharing gematria 126: and·fell, of·the·servants·of. 13 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "man" (root איש, 140x in II Samuel); "of·the·servants·of" (root עבד, 109x in II Samuel). The etnachta (major mid-verse pause) falls on 'David', dividing the verse into phrases of 9 and 4 words. Full calculation: וַיֵּ֨צְא֜וּ [and·went·out] (113) + אַנְשֵׁ֤י [man] (361) + הָעִיר֙ [the·city] (285) + וַיִּלָּחֲמ֣וּ [and·they·fought] (100) + אֶת־יוֹאָ֔ב [Joab] (420) + וַיִּפֹּ֥ל [and·fell] (126) + מִן־הָעָ֖ם [from·the·people] (205) + מֵעַבְדֵ֣י [of·the·servants·of] (126) + דָוִ֑ד [David] (14) + וַיָּ֕מׇת [and·he·died] (456) + גַּ֖ם [also] (43) + אוּרִיָּ֥ה [Uriah] (222) + הַחִתִּֽי [Hittite] (423) = 2894.
Malbim
And the men of the city went out in their usual manner, time after time, and some of the people fell, namely, the servants of David—meaning, from among the mighty men—and among them Uriah too fell, which David had wanted, in such a way that he died of his own accord in the course of war. Now, here the narrative is abbreviated; however, from the words of the messenger (verses 23–24) it is clear that the men of the city went out against the besiegers into the field, and they fought with them, and they defeated them and pursued them as far as the wall, and there the archers shot from the wall, and through this the mighty men fell.
Then Joab sent and told David all the things concerning the war;
verse value 1235
Insights
Verse structure: 6 words, 31 letters. Verse gematria: 1235 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "Joab" (יוֹאָ֑ב, 4 letters) and the longest is "all·words·of" (אֶת־כׇּל־דִּבְרֵ֖י, 8 letters). 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "all·words·of" (אֶת־כׇּל־דִּבְרֵ֖י). 6 unique roots are used. Frequent roots: "of·David" (root דוד, 250x in II Samuel); "all·words·of" (root דבר, 107x in II Samuel); "Joab" (root יואב, 101x in II Samuel). The etnachta (major mid-verse pause) falls on 'Joab', dividing the verse into phrases of 2 and 4 words. Full calculation: וַיִּשְׁלַ֖ח [and·he·sent] (354) + יוֹאָ֑ב [Joab] (19) + וַיַּגֵּ֣ד [and·told] (23) + לְדָוִ֔ד [of·David] (44) + אֶת־כׇּל־דִּבְרֵ֖י [all·words·of] (667) + הַמִּלְחָמָֽה [battle] (128) = 1235.
Malbim
And he told David all the words of the war, as stated above in the previous verse:
and he charged the messenger, saying: ‘When you have made an end of telling all the things concerning the war to the king,
verse value 2533
Insights
Verse structure: 9 words, 45 letters. The shortest word is "and·commanded" (וַיְצַ֥ו, 4 letters) and the longest is "the·messenger" (אֶת־הַמַּלְאָ֖ךְ, 7 letters). 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "when·you·finish" (כְּכַלּוֹתְךָ֗), "all·words·of" (כׇּל־דִּבְרֵ֥י). The root דבר appears 2 times in this verse. 8 unique roots are used. Frequent roots: "saying" (root אמר, 334x in II Samuel); "to·the·king" (root איל, 202x in II Samuel); "all·words·of" (root דבר, 107x in II Samuel). The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 3 and 6 words.
Malbim
(19-20) And he commanded the messenger, saying: He said to him, "If the story is completed, at which point the king will become angry, why did they approach the wall?" And there are two grounds for complaint here. For the custom of a siege is to stand far from the city, at a great distance, so that if those from the city fall upon them and pursue them, they may protect themselves from coming close to the range of the projectiles. For at a distance of about a mile from the city, the defenders can shoot arrows and cannon from the wall; those who reach that boundary will be destroyed by those who go out from the city with the sword, and those standing on the wall with arrows. And the second point is that even if they have reached this boundary, they still need to be careful not to approach the wall itself, for then stones will be thrown upon them. This is what even the women standing above will do, as was the case with Abimelech. And this is what is written, that David complained on two counts: 1. Why did you approach the city to fight? This refers to their having approached the range of the projectiles to fight there with those who went out. Did you not know that those who shoot from above the wall shoot from a distance? And did you not know the boundary up to which the arrows reach? And one ought to have guarded against this place. And regarding this he said, "Why?" which is a question of cause, implying that this should not be done without a compelling reason.
it shall be that, if the king’s wrath arise, and he say to you: Wherefore went you so nigh to the city to fight? knew you not that they would shoot from the wall?
verse value 4642
Insights
Verse structure: 16 words, 68 letters. Notable word values: "and·it·shall·be" (וְהָיָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "to·you" (לְךָ֔, 2 letters) and the longest is "if·it·rises" (אִֽם־תַּעֲלֶה֙, 6 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "if·it·rises" (אִֽם־תַּעֲלֶה֙), "you·know" (יְדַעְתֶּ֔ם), "that·they·would·shoot" (אֲשֶׁר־יֹר֖וּ). 16 unique roots are used. Frequent roots: "and·will·say" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "to·the·city" (root איל, 202x in II Samuel). First appearance of the root חומה ("wall") in II Samuel. The etnachta (major mid-verse pause) falls on 'to·fight', dividing the verse into phrases of 10 and 6 words.
Metzudat David
"to the city." To approach very close to the city:
“From above the wall.” And with ease they would kill those who approached the city.
Metzudat Zion
Shall cast. Shall throw, as (Exodus 15:4): he cast into the sea.
who smote Abimelech the son of Jerubbesheth? did not a woman cast an upper millstone upon him from the wall, that he died at Thebez? why went you so nigh the wall? then shall you say: Your servant Uriah the Hittite is dead also.’
verse value 6710
Insights
Verse structure: 21 words, 96 letters. The shortest word is "also" (גַּ֗ם, 2 letters) and the longest is "Abimelech" (אֶת־אֲבִימֶ֣לֶךְ, 8 letters). Words sharing gematria 222: a team, Uriah. 7 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "who·smote" (מִֽי־הִכָּ֞ה), "Abimelech" (אֶת־אֲבִימֶ֣לֶךְ), "son·of·Jerubbesheth" (בֶּן־יְרֻבֶּ֗שֶׁת). The root על appears 2 times in this verse. 17 unique roots are used. Frequent roots: "and·you·shall·say" (root אמר, 334x in II Samuel); "upon·him" (root על, 121x in II Samuel); "your·servant" (root עבד, 109x in II Samuel). First appearance of the root שלך ("threw") in II Samuel. The etnachta (major mid-verse pause) falls on 'to·wall', dividing the verse into phrases of 15 and 6 words.
Rashi
Son of Yerubbesheth. He is Gideon, who contended with 'the shame' [a euphemism for Baal]—that is, the Baal.
Metzudat David
“Is it not the case that a woman...” And if so, it would be very easy to kill all who approach the wall.
"And you shall say": To appease his anger, you shall say, "Also your servant," etc. He meant to say: since he [Joab] was a man of war from his youth and knew all this, and yet did not take this into account, it is therefore apparent that the matter came from Heaven. And his intention was to inform David that he had done what he had commanded him regarding Uriah; and in order to conceal the matter from the messenger, he had not instructed him to state it immediately.
Metzudat Zion
Jerubbesheth. He is Jerubbaal, and since 'baal' also 'bosheth' — they are epithets for idol worship.
Millstone. So is called the stone of the mill, as (Job 41:16): like a lower millstone.
Upper millstone. It is the upper stone of the mill, as (Deuteronomy 24:6): you shall not take a handmill or an upper millstone in pledge.
In Thebez. A place name.
Malbim
B. "Who?" — this refers to the second instance of "Who struck Abimelech, etc.?" "Why did you approach the wall?" — this is the second complaint, concerning the fact that they approached the wall itself, whereby even women killed them. And the verse says, "Why?" — meaning, for what purpose did they do this? (For "why" is a question of purpose.) For this should not be done except for a beneficial purpose, namely at the conclusion of the siege, when one intends to leap over the wall and ascend it; not for nothing, nor without purpose. And when he said, "Moreover, your servant Uriah the Hittite is also dead," this is a statement with two sides. The messenger understood that he would reply that Joab's hand was not involved in the transgression, for Uriah, who was among the mighty men, was stubborn and reckless, and he risked his life to die, as was his custom, and the people followed after him. But in Joab's heart was the awareness that through this, the king's command was fulfilled.
Cross-references: Judges 7:1; Judges 9:35; Judges 9:53; II Samuel 2:8
So the messenger went, and came and told David all that Joab had sent him for.
verse value 1563
Insights
Verse structure: 9 words, 36 letters. The shortest word is "and·went" (וַיֵּ֖לֶךְ, 4 letters) and the longest is "messenger" (הַמַּלְאָ֑ךְ, 5 letters). Words sharing gematria 19: and·came, Joab. 9 unique roots are used. Frequent roots: "of·David" (root דוד, 250x in II Samuel); "all·that" (root אשר, 188x in II Samuel); "and·came" (root בוא, 131x in II Samuel). The etnachta (major mid-verse pause) falls on 'messenger', dividing the verse into phrases of 2 and 7 words.
Metzudat Zion
The messenger. The envoy.
Malbim
And the messenger went and he was in [a state of] not understanding the matter of Joab; he reported everything at once, in such a way that the king would not become angry at all.
And the messenger said to David: ‘The men prevailed against us, and came out to us into the field, and we were upon them even to the entrance of the gate.
verse value 3103
Insights
Verse structure: 13 words, 65 letters. The shortest word is "field" (הַשָּׂדֶ֑ה, 4 letters) and the longest is "for·prevailed" (כִּֽי־גָבְר֤וּ, 6 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "for·prevailed" (כִּֽי־גָבְר֤וּ), "and·we·were" (וַנִּהְיֶ֥ה), "until·opening" (עַד־פֶּ֥תַח). The root על appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "to·David" (root איל, 202x in II Samuel); "and·we·were" (root היה, 153x in II Samuel). The etnachta (major mid-verse pause) falls on 'field', dividing the verse into phrases of 9 and 4 words. Full calculation: וַיֹּ֤אמֶר [and·said] (257) + הַמַּלְאָךְ֙ [messenger] (96) + אֶל־דָּוִ֔ד [to·David] (45) + כִּֽי־גָבְר֤וּ [for·prevailed] (241) + עָלֵ֙ינוּ֙ [upon·us] (166) + הָאֲנָשִׁ֔ים [man] (406) + וַיֵּצְא֥וּ [and·went·out] (113) + אֵלֵ֖ינוּ [to·us] (97) + הַשָּׂדֶ֑ה [field] (314) + וַנִּהְיֶ֥ה [and·we·were] (76) + עֲלֵיהֶ֖ם [upon·them] (155) + עַד־פֶּ֥תַח [until·opening] (562) + הַשָּֽׁעַר [gate] (575) = 3103.
Metzudat David
For they overpowered us. As they overpowered us etc., and the end of the matter was that we prevailed over them and drove them back to the threshold of the gate:
Malbim
And the messenger said: The primary cause was that the men of the city were bold enough to go out into the field, and thereby they routed them, and they overpowered them up to the city gate; and in the heat of their victory, they drew nearer than was proper.
And the shooters shot at your servants from off the wall; and some of the king’s servants are dead, and your servant Uriah the Hittite is dead also.’
verse value 2785
Insights
Verse structure: 13 words, 60 letters. The shortest word is "is·dead" (מֵֽת, 2 letters) and the longest is "the·shooters" (הַמּוֹרִ֤אים, 7 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "the·shooters" (הַמּוֹרִ֤אים), "to·slave" (אֶל־עֲבָדֶ֙יךָ֙), "and·they·died" (וַיָּמ֖וּתוּ). The root ירה appears 2 times in this verse. 9 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "to·slave" (root איל, 202x in II Samuel); "from·upon" (root על, 121x in II Samuel). The etnachta (major mid-verse pause) falls on 'king', dividing the verse into phrases of 8 and 5 words. Full calculation: וַיֹּר֨אוּ [and·shot] (223) + הַמּוֹרִ֤אים [the·shooters] (302) + אֶל־עֲבָדֶ֙יךָ֙ [to·slave] (137) + מֵעַ֣ל [from·upon] (140) + הַחוֹמָ֔ה [wall] (64) + וַיָּמ֖וּתוּ [and·they·died] (468) + מֵעַבְדֵ֣י [slave] (126) + הַמֶּ֑לֶךְ [king] (95) + וְגַ֗ם [also] (49) + עַבְדְּךָ֛ [your·servant] (96) + אוּרִיָּ֥ה [Uriah] (222) + הַחִתִּ֖י [Hittite] (423) + מֵֽת [is·dead] (440) = 2785.
Radak
"And the archers shot" [vayoru]. It is written with two quiescent letters, like "all that stank," and the doubling of the letters is to intensify [the meaning], for they shot arrows and stones very forcefully.
Metzudat David
And the archers shot. At the time of our approaching the wall:
"And also your servant, etc." The reason is that the messenger reasoned: Why should I wait until the king's anger has risen, and only then inform him of Uriah's death? Would it not be better to tell him immediately, so that his anger will not rise? (And even Joab understood this—that the messenger would report it to him immediately—and therefore he did not worry that perhaps the king's anger would not rise and he would not be informed of Uriah's death.)
Metzudat Zion
And the bowmen shot. A matter of casting.
Malbim
And through this, "the archers shot," etc., and some of the king's servants died, and also Uriah, who was the leader in that place, died.
Then David said to the messenger: ‘Thus shall you say to Joab: Let not this thing displease you, for the sword devours in one manner or another; make your battle more strong against the city, and overthrow it; and encourage you him.’
verse value 4364
Insights
Verse structure: 18 words, 91 letters. The shortest word is "David" (דָּוִ֜ד, 3 letters) and the longest is "to·the·messenger" (אֶל־הַמַּלְאָ֗ךְ, 7 letters). 8 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·the·messenger" (אֶל־הַמַּלְאָ֗ךְ), "let·not·be·evil" (אַל־יֵרַ֤ע), "for·this" (כִּֽי־כָזֹ֥ה). The root אמר appears 2 times in this verse. 14 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "David" (root דוד, 250x in II Samuel); "let·not·be·evil" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'sword', dividing the verse into phrases of 13 and 5 words.
Rashi
Press hard your war against the city and tear it down. Up to here are the words of the message.
And strengthen him. David said to the messenger: 'and strengthen him'—to Joab, with words of consolation, that his heart not be faint.
Radak
Like this and like this. The first is with a cholam, and the second with a segol:
"And strengthen him." David said to the messenger that he should strengthen Joab with his words.
Metzudat David
“Let it not be evil in your sight.” To instill faintheartedness in the heart, for this reason:
“For such and such.” For the way of war is that the sword devours, and so on and so forth, as if to say, “Have not but few died?” For the way of war is that even among the victors, many fall.
"Be strong in your battle." Hold fast to your battle, and let not your heart be faint, and I know that you will prevail over it [the city] and destroy it.
"And strengthen him." This was said to the messenger, [instructing] that he himself, on his own initiative, should strengthen Joab's heart.
Metzudat Zion
Like this. Like this number.
And destroy it. A matter of demolition and breaking.
Malbim
And David said, “Thus shall you say to Joab: Let not this matter be evil in your eyes.” He meant to say that this matter, namely their approaching the wall, is not an evil thing; rather, it is better that they draw near to the wall and fight there until they demolish the wall, than that they stand at a distance and prolong the days of the siege. For in either case, the sword will devour. He meant to say: if the days of the siege are prolonged and they stand in the field far from the city, and the men of the city continually fall upon them, the sword will devour twice as much as the arrows and stones would devour when they draw near. For when they draw near to the wall, even though many fall, they will nonetheless bring the matter to an end; and when they breach the wall, the sword will no longer devour time and again. Therefore, strengthen your war against the city itself and demolish it, in order to shorten the days of the siege. And “strengthen him” – he commanded the messenger to strengthen Joab’s hands that he should do so.
And when the wife of Uriah heard that Uriah her husband was dead, she made lamentation for her husband.
verse value 3504
Insights
Verse structure: 8 words, 37 letters. The shortest word is "wife·of" (אֵ֣שֶׁת, 3 letters) and the longest is "upon·owner" (עַל־בַּעְלָֽהּ, 6 letters). Words sharing gematria 222: Uriah, Uriah. 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·she·heard" (וַתִּשְׁמַע֙), "and·wailed" (וַתִּסְפֹּ֖ד), "upon·owner" (עַל־בַּעְלָֽהּ). The root אוריה appears 2 times in this verse. 7 unique roots are used. Frequent roots: "her·husband" (root איש, 140x in II Samuel); "that·was·dead" (root מות, 78x in II Samuel); "wife·of" (root אשה, 45x in II Samuel). The etnachta (major mid-verse pause) falls on 'her·husband', dividing the verse into phrases of 6 and 2 words. Full calculation: וַתִּשְׁמַע֙ [and·she·heard] (816) + אֵ֣שֶׁת [wife·of] (701) + אוּרִיָּ֔ה [Uriah] (222) + כִּי־מֵ֖ת [that·was·dead] (470) + אוּרִיָּ֣ה [Uriah] (222) + אִישָׁ֑הּ [her·husband] (316) + וַתִּסְפֹּ֖ד [and·wailed] (550) + עַל־בַּעְלָֽהּ [upon·owner] (207) = 3504.
Malbim
And she heard. Behold, this is also the fifth accusation that Abarbanel raised: that David hastened to take the woman — "she increased her use of soap for herself" [alluding to Jeremiah 2:22, i.e., a vain attempt to wash away her guilt] — for he was compelled to do this in order to conceal the matter of the pregnancy. And in this verse, there is also an allusion that she had been divorced from Uriah, as indicated by the fact that she heard that her husband [ish] had died and she eulogized her ba'al. For there is a difference between the term "ish" (husband) and the term "ba'al" (husband/master): the term "ish" is from the aspect of the love that exists between a man and his wife, whereas the term "ba'al" is only from the aspect that he possesses her, or from the aspect of mastery. Therefore, when she speaks of herself, it always comes with the personal designation "ish," not the designation "ba'ali." And it says (Hosea 1): "You shall call Me 'my ish' and no longer call Me 'my ba'al,'" for calling him by the name "ish" indicates that his love is upon her. And the rumor came that her "ish" had died, for so the people thought; but she eulogized her "ba'al," not her "ish," for she was already divorced.
And when the mourning was past, David sent and took her home to his house, and she became his wife, and bore him a son. But the thing that David had done displeased Hashem.
verse value 4181
Insights
Verse structure: 17 words, 73 letters. Notable word values: "to·him" (ל֖וֹ) = 36, double chai. The shortest word is "to·him" (ל֖וֹ, 2 letters) and the longest is "and·gathered·her" (וַיַּאַסְפָ֤הּ, 6 letters). Words sharing gematria 14: David, David. 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "mourning" (הָאֵ֗בֶל), "and·gathered·her" (וַיַּאַסְפָ֤הּ), "and·was·bad" (וַיֵּ֧רַע). The root דוד appears 2 times in this verse. 15 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "to·his·house" (root איל, 202x in II Samuel); "that·did" (root אשר, 188x in II Samuel). First appearance of the root אבל ("mourning") in II Samuel. The etnachta (major mid-verse pause) falls on 'son·of', dividing the verse into phrases of 11 and 6 words.
Metzudat Zion
And he gathered her in. He brought her in, as (Judges 19:15): and there was no man to gather them in.
Malbim
And it recounts that because of the mourning period, David gathered her into his house, and it appeared as though [David] were showing kindness to the wife of the hero who had fallen in battle; and thereby she became his wife, as one who had found favor, and she bore him a son in such a way that it appeared she had conceived only now. And the thing that David had done was evil in the eyes of the Lord; indeed, no man knew of the matter, only the Lord, who knows hidden things. And although he did not sin through adultery nor through the death of Uriah, as stated above, nevertheless the matter was evil because it was David — the anointed of the God of Jacob — who had done it. And although he was not punished for this according to human law, the matter was evil in the sight of the Lord because he took her by way of robbery, as is explained in the following section.
Rashi
Radak
Ralbag
Metzudat David
Metzudat Zion
Malbim