Nathan's parable of the poor man's ewe lamb: 'You are the man.' The child dies and David worships; Solomon is born, and Hashem loves him; and the royal city of Rabbah is taken.
Tap any Hebrew word to reveal its root, value, and meanings.
And Hashem sent Nathan to David. And he came to him, and said to him: ‘There were two men in one city: the one rich, and the other poor.
verse value 4271
Insights
Verse structure: 17 words, 66 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "to·him" (לוֹ֙, 2 letters) and the longest is "and·he·sent" (וַיִּשְׁלַ֧ח, 5 letters). Words sharing gematria 19: and·came, and·one. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "Nathan" (אֶת־נָתָ֖ן), "in·a·city" (בְּעִ֣יר), "rich" (עָשִׁ֖יר). The root אחד appears 3 times in this verse. 14 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "to·David" (root איל, 202x in II Samuel); "were" (root היה, 153x in II Samuel). First appearance of the root עשיר ("rich") in II Samuel. First appearance of the root רוש ("head") in II Samuel. The etnachta (major mid-verse pause) falls on 'to·David', dividing the verse into phrases of 4 and 13 words.
Radak
"Two men." This parable is clear, for David is the rich man who had many wives, and Uriah the Hittite is the poor man who had nothing but this one wife. And what it says "whom he bought" is because a man acquires his wife through kiddushin (marriage rites). And what it says "and she grew up with him and with his sons" they said that he had sons from another wife who had died. And the evil inclination came as a passerby, and then came as a guest. And our Sages of blessed memory interpreted it thus: that the evil inclination at first is like a passerby who passes by a man and does not lodge with him; afterwards it is like a guest who passes by a man and lodges with him; and afterwards it is like the master of the house, meaning that it rules over the man. Therefore, it is called "a man," and it makes the man who comes to it act as a man. And David did not understand that it was a parable, and he said, "He deserves death," in an exaggerated manner, for a person is not liable to death for robbery and theft. But because he committed a detestable act, he said, "The man who does this deserves death." And what he said, "And he shall restore fourfold for the lamb," is according to their law, for a thief pays four sheep for one lamb. But this one, who is rich and stole the lamb of the poor man, deserves to be fined and to pay double because he did this thing, and because he did not show mercy to the poor man, he deserves to be fined to pay four more. And Targum renders "fourfold" as "chad arba'in" (forty), and grammatically "fourfold" [really] means eight. And in the words of our Sages of blessed memory, that he was punished with this penalty in four [instances]: the child, Amnon, Tamar, and Absalom.
"Your master's house" – as we have written, that David inherited Saul's estate after the death of Ish-bosheth.
"Your lord's wives." Eglah [was] Saul's wife, as we have explained, and Michal [was] Saul's daughter. The two women of Saul were one his wife and the other his daughter. Or perhaps we should say that David also took Rizpah, Saul's concubine, as a wife, according to the homiletical interpretation that we have written.
“And if it is little.” “And if it is little, you have stood firm so as not to have sinned; I would have added for you honor and greatness such as this and such as this.” And we have already written above the interpretation of “such as this and such as this.”
Metzudat David
Two men. For he wished that David himself should judge the verdict on himself, therefore he said to him as though complaining before him of the oppression done in the city, and that he would do justice. And when he would pronounce the verdict, then he would say to him: You are the man. And even though there were many words that had nothing to do with David's matter, nevertheless his intention was to conceal as much as possible, so that David would not perceive and guard his mouth from pronouncing the verdict:
Metzudat Zion
Poor. Poor and lowly, as (Proverbs 10:4): poor is he who deals with a slack hand.
Malbim
And the Lord sent Nathan to reprove him, because David was righteous in his own eyes, since he had succeeded in accomplishing everything through a permissible means, and there was no punishment upon him according to the laws of flesh and blood, as stated above. And he explained to him his sin through a parable, in such a way that he himself pronounced his own judgment: "There were two men in one city"—in this case, the oppression is even greater, since he was with him in the city and was aware of his plight; and not only did he not help him, but he took what belonged to him.
Verse structure: 6 words, 22 letters. The shortest word is "was" (הָיָ֛ה, 3 letters) and the longest is "to·the·rich" (לְעָשִׁ֗יר, 5 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·the·rich" (לְעָשִׁ֗יר), "flock" (צֹ֥אן), "and·cattle" (וּבָקָ֖ר). 6 unique roots are used. Frequent roots: "was" (root היה, 153x in II Samuel); "very" (root מאד, 20x in II Samuel). Full calculation: לְעָשִׁ֗יר [to·the·rich] (610) + הָיָ֛ה [was] (20) + צֹ֥אן [flock] (141) + וּבָקָ֖ר [and·cattle] (308) + הַרְבֵּ֥ה [be or become great] (212) + מְאֹֽד [very] (45) = 1336.
Malbim
And it is stated that the wealthy man had sheep and cattle, exceedingly many, to an extraordinary degree; this parable refers to David, who had as many wives as his eyes desired.
but the poor man had nothing save one little ewe lamb, which he had bought and reared; and it grew up together with him, and with his children; it did eat of his own morsel, and drank of his own cup, and lay in his bosom, and was to him as a daughter.
verse value 7031
Insights
Verse structure: 21 words, 90 letters. The shortest word is "for" (כִּי֩, 2 letters) and the longest is "and·with·his·sons" (וְעִם־בָּנָ֖יו, 7 letters). Words sharing gematria 132: and·from·his·cup, and·in·his·bosom. 14 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·to·the·poor" (וְלָרָ֣שׁ), "nothing·all" (אֵֽין־כֹּ֗ל), "if·ewe-lamb" (אִם־כִּבְשָׂ֨ה). The root עם appears 2 times in this verse. 20 unique roots are used. Frequent roots: "that" (root אשר, 188x in II Samuel); "and·it·became·to·him" (root היה, 153x in II Samuel); "for" (root כי, 110x in II Samuel). First appearance of the root כבשה ("if·ewe-lamb") in II Samuel. First appearance of the root קנה ("purchased") in II Samuel. The etnachta (major mid-verse pause) falls on 'together', dividing the verse into phrases of 13 and 8 words.
Metzudat David
And he sustained her. He was supporting her with food, and she was dear to him until she grew up with him in his room, and it is in the manner of rhetoric and hyperbole:
Metzudat Zion
Nothing at all. Not anything.
And he sustained her. A matter of providing for what is needed, as (Genesis 45:5): "to sustain [life] he sent me."
Malbim
And for the poor man, there was nothing at all except one little ewe lamb. This parable refers to Uriah, who had nothing but Bathsheba, whom he took in her youth, as our Sages of blessed memory have stated. And regarding this, it says "little," meaning that he had acquired her through betrothal, and she lived and grew up with him until she was fit for a man, together with his sons, for he had sons from another wife. "She ate of his morsel," etc. — this is what magnifies the sin, according to the magnitude of the poverty and according to the magnitude of the love he had for her.
And there came a traveller to the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come to him, but took the poor man’s lamb, and dressed it for the man that was come to him.’
verse value 6118
Insights
Verse structure: 19 words, 84 letters. The shortest word is "a·traveler" (הֵ֘לֶךְ֮, 3 letters) and the longest is "and·from·his·cattle" (וּמִבְּקָר֔וֹ, 6 letters). Words sharing gematria 341: to·man·of, to·the·man. 8 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "the·rich" (הֶעָשִׁיר֒), "from·his·flock" (מִצֹּאנוֹ֙), "and·from·his·cattle" (וּמִבְּקָר֔וֹ). The root בוא appears 3 times in this verse. 13 unique roots are used. Frequent roots: "to·man·of" (root איש, 140x in II Samuel); "and·came" (root בוא, 131x in II Samuel); "a·traveler" (root הלך, 96x in II Samuel). First appearance of the root חמל ("and·spared") in II Samuel. The etnachta (major mid-verse pause) falls on 'that·came·to·him', dividing the verse into phrases of 11 and 8 words.
Rashi
And there came a traveler. He likened the evil inclination at first to a passerby, who passes by on his way; and afterward to a guest, who becomes a lodger; and afterward to a man, who is the master of the house.
Ralbag
And there came a traveler to a rich man. He is a halakh, he is a guest (oreach) -- called halakh because of his walking on the roads, and for this reason he is also called a guest. And our Sages of blessed memory drew from this concerning the evil inclination: at first it appears as a poor man walking to seek his necessities, for the traveler and the poor man are brothers. And afterward it returns and he is a merchant walking on the roads. And after this it returns to the level of a lord, and for this, at the end of the matter it is called 'man' -- it says, 'and prepared it for the man who came to him.'
Metzudat Zion
Traveler. One who goes on the way.
To a traveler. He is the one who went that was said, and he is the man who came to him of whom it is said, and for the beauty of the speech he said it in different words.
Malbim
"And there came a traveler" — he increased the sin in two respects: 1. Insofar as he did not take from his own flock, which he had in abundance and more than enough; 2. Insofar as the rich man had little need for this deed, for he was not a miser — rather, it was only because the traveler who came to him was not significant in his eyes, that he should take for him from his own flock; only because he found the poor man's ewe did he consider him as a guest, and afterwards he made it all [ready] before him as if a distinguished man had come to him — which he had not wanted to do for his [ordinary] visitor. And so our Sages of blessed memory said: the evil inclination at first is like a wayfarer, and afterwards like a guest, and afterwards like the master of the house — for first David saw her, and afterwards he coveted her and the evil inclination became a guest, and afterwards he took her as a wife and it became master of the house.
And David’s anger was greatly kindled against the man; and he said to Nathan: ‘As Hashem lives, the man that has done this deserves to die;
verse value 3141
Insights
Verse structure: 12 words, 50 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "and·was·kindled·anger" (וַיִּחַר־אַ֥ף, 6 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "in·the·man" (בָּאִ֖ישׁ), "son·of·death" (בֶן־מָ֔וֶת), "that·did" (הָעֹשֶׂ֥ה). The root איש 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); "to·Nathan" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'very', dividing the verse into phrases of 4 and 8 words. Full calculation: וַיִּחַר־אַ֥ף [and·was·kindled·anger] (305) + דָּוִ֛ד [David] (14) + בָּאִ֖ישׁ [in·the·man] (313) + מְאֹ֑ד [very] (45) + וַיֹּ֙אמֶר֙ [and·said] (257) + אֶל־נָתָ֔ן [to·Nathan] (531) + חַי־יְהֹוָ֕ה [as·Hashem·lives] (44) + כִּ֣י [for] (30) + בֶן־מָ֔וֶת [son·of·death] (498) + הָאִ֖ישׁ [man] (316) + הָעֹשֶׂ֥ה [that·did] (380) + זֹֽאת [this] (408) = 3141.
Rashi
For he deserved death. The one who robs the poor, as if he takes his soul, as is said (Proverbs 1:19): 'It takes away the life of its owner.'
Metzudat David
And his [David's] anger was greatly kindled. For he thought that the matter was truly done, this abomination:
Malbim
"And the anger of David was kindled greatly against the man." Behold, there is a difference between the judgment of a king and the judgment of judges. The judges judge only according to the Torah, which considers [only] the act, and the judgment of the thief who steals a sheep and slaughters it is that he shall pay four sheep for the one sheep. But the king judges according to the circumstances of the time and according to the actor. In this case, the judgment is rendered according to the cruelty and evil of heart that the rich man displayed in his deed. Therefore, in this judgment, it was presented before David that he should judge him according to royal judgment for the exigency of the moment, taking into account the person who performed the act. And David's anger was kindled against this actor, and he concluded in his heart that this man who did this deserves death, for on account of the actor himself, he is liable to the death penalty.
and he shall restore the lamb fourfold, because he did this thing, and because he had no pity.’
verse value 4235
Insights
Verse structure: 11 words, 48 letters. The shortest word is "because" (עֵ֗קֶב, 3 letters) and the longest is "and·the·ewe-lamb" (וְאֶת־הַכִּבְשָׂ֖ה, 8 letters). Words sharing gematria 501: that, that. 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·the·ewe-lamb" (וְאֶת־הַכִּבְשָׂ֖ה), "fourfold" (אַרְבַּעְתָּ֑יִם), "not·spared" (לֹא־חָמָֽל). The root אשר appears 2 times in this verse. 9 unique roots are used. Frequent roots: "that" (root אשר, 188x in II Samuel); "and·because" (root על, 121x in II Samuel); "the·thing" (root דבר, 107x in II Samuel). The etnachta (major mid-verse pause) falls on 'fourfold', dividing the verse into phrases of 3 and 8 words. Full calculation: וְאֶת־הַכִּבְשָׂ֖ה [and·the·ewe-lamb] (739) + יְשַׁלֵּ֣ם [shall·pay] (380) + אַרְבַּעְתָּ֑יִם [fourfold] (723) + עֵ֗קֶב [because] (172) + אֲשֶׁ֤ר [that] (501) + עָשָׂה֙ [did] (375) + אֶת־הַדָּבָ֣ר [the·thing] (612) + הַזֶּ֔ה [this] (17) + וְעַ֖ל [and·because] (106) + אֲשֶׁ֥ר [that] (501) + לֹא־חָמָֽל [not·spared] (109) = 4235.
Rashi
He shall restore fourfold. So it happened to him, that he was smitten with four children: the child, and Amnon, and Tamar, and Absalom.
Metzudat David
Fourfold. As it is written (Exodus 21:37): "and four sheep for the lamb."
"Because of" etc. For this [deed] he shall pay, according to the law of the Torah:
"Because he showed no pity." This means: For this reason he is deserving of death, because he showed no pity for the greatness of his [the poor man's] poverty; therefore, he is liable to death according to the law of the king's judgment.
Metzudat Zion
Because. On account of, as (Deuteronomy 7:12): because you shall hearken.
Malbim
“And he shall pay fourfold” – and besides this, he is liable to pay the fourfold compensation according to the fixed law of the Torah concerning theft and slaughter. The explanation of His words is that he shall pay fourfold because of the deed that he did, on account of the act, and he is subject to the death penalty because he did not show mercy.
And Nathan said to David: ‘You are the man. Thus says Hashem, the God of Israel: I anointed you king over Israel, and I delivered you out of the hand of Saul;
verse value 5056
Insights
Verse structure: 17 words, 77 letters. Notable word values: "Hashem" (יְהֹוָ֜ה) = 26, the value of the divine name Hashem. The shortest word is "Nathan" (נָתָ֛ן, 3 letters) and the longest is "upon·Israel" (עַל־יִשְׂרָאֵ֔ל, 7 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "thus·said" (כֹּה־אָמַ֨ר), "I·smeared·you" (מְשַׁחְתִּ֤יךָֽ), "delivered·you" (הִצַּלְתִּ֖יךָ). The root אמר appears 2 times in this verse. 15 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "to·king" (root מלך, 242x in II Samuel); "to·David" (root איל, 202x in II Samuel). First appearance of the root נצל ("delivered·you") in II Samuel. The etnachta (major mid-verse pause) falls on 'the·man·thus·said', dividing the verse into phrases of 5 and 12 words.
Ralbag
And Nathan said to David, You are the man. Our Sages said that just as David judged, so was it, as he said, 'He shall restore fourfold for the lamb,' for he killed Uriah and four of his sons died in his place -- they are the son of Bathsheba, Amnon, Absalom, and Adonijah. And what appears to me is that concerning what he said 'he shall restore fourfold,' God judged him that a man should lie with many of his wives in the sight of the sun, and it was Absalom who came to his father's ten concubines. But in what he said, 'As the Lord lives, the man who has done this deserves to die,' God did not judge him literally. And for this Nathan also said to him, 'God has also put away your sin; you shall not die.' And because he relied on the sword of his enemies to kill Uriah, his judgment was that the sword of his enemies shall reign over his house many days, combined with what he did against God to make an effort to kill him in order to take his wife for himself. And since from him was the beginning in this transgression, God also desired that evil spring from his house to recompense him for it. And so it was, for from his house sprang the evil of Amnon and Absalom, and Absalom lay with his wives in the sight of the sun.
Metzudat David
You are the man. Who did such a thing:
Malbim
“‘You are the man’” means to say: Although for the act alone he is not liable for the punishment of a murderer nor for the punishment of an adulterer — that is impossible, as stated above — but rather the matter is one of theft—what he took, namely his neighbor’s ewe, by stealing—so that his punishment would appear to be that he pays fourfold; nevertheless, when considering the man who performed the act, upon whom you yourself have decreed a sentence of death, “You are the man,” and this is explained from two aspects: either from the perspective of his exalted status, in that he was anointed king and individual Divine providence was attached to him to save him from the hand of his enemies, which also includes that from this very aspect he ought to have been even more careful to guard himself against even a minor sin, by remembering the Creator’s kindnesses toward him; or from the perspective of his wealth, in that he is like a rich man in this regard, and concerning this it is said:
and I gave you your master’s house, and your master’s wives into your bosom, and gave you the house of Israel and of Judah; and if that were too little, then would I add to you so much more.
verse value 4838
Insights
Verse structure: 17 words, 78 letters. Notable word values: "and·Judah" (וִיהוּדָ֑ה) = 36, double chai. The shortest word is "to·you" (לְךָ֜, 2 letters) and the longest is "and·wives·of" (וְאֶת־נְשֵׁ֤י, 6 letters). Words sharing gematria 813: the·house·of, the·house·of. 6 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·wives·of" (וְאֶת־נְשֵׁ֤י), "in·your·bosom" (בְּחֵיקֶ֔ךָ), "and·if·littleness" (וְאִ֨ם־מְעָ֔ט). The root לך appears 3 times in this verse. 11 unique roots are used. Frequent roots: "the·house·of" (root בית, 97x in II Samuel); "Israel" (root ישראל, 77x in II Samuel); "your·master" (root אדון, 58x in II Samuel). First appearance of the root מעט ("and·if·littleness") in II Samuel. The etnachta (major mid-verse pause) falls on 'and·Judah', dividing the verse into phrases of 12 and 5 words.
Rashi
And the wives of your master. Michal, the daughter of Sha'ul.
And I would add. And I would add to you.
Metzudat David
“the wives of your master.” [This refers to] Michal, daughter of Saul. And in the Midrash (Yerushalmi Yevamot 2:4; Sanhedrin 2:3) it is stated that he also took Rizpah, daughter of Aiah, Saul’s concubine.
"And if it is little." If that government and greatness still seem little in your eyes, ask of Me and I will add to you such and such, meaning: times as many as you have.
Metzudat Zion
As you have. As is with you.
Malbim
"And I will give you, etc., the wives of your master, who are under your control, and also the House of Israel, from whom you will take wives as you choose; and if [the number is] few, I will add [more], as our Sages of blessed memory stated that He could have added wives up to eighteen; and if so:"
Wherefore have you despised the word of Hashem, to do that which is evil in My sight? Uriah the Hittite you have smitten with the sword, and his wife you have taken to be your wife, and him you have slain with the sword of the children of Ammon.
verse value 7725
Insights
Verse structure: 22 words, 90 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "for·yourself" (לְּךָ֖, 2 letters) and the longest is "and·burnt-offering" (וְאֶ֨ת־אִשְׁתּ֔וֹ, 7 letters). Words sharing gematria 212: in·the·sword, in·sword. 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "you·despised" (בָּזִ֣יתָ), "the·evil" (הָרַע֮), "you·struck" (הִכִּ֣יתָ). The root עין appears 2 times in this verse. 18 unique roots are used. Frequent roots: "Hashem" (root יהוה, 151x in II Samuel); "the·word·of" (root דבר, 107x in II Samuel); "to·do" (root עשה, 79x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·wife', dividing the verse into phrases of 17 and 5 words.
Radak
“You have struck with the sword.” As if you yourself had struck him, since you commanded Joab to place him in the place of danger.
"And you killed him with the sword of the Ammonites." After it stated, "You have struck with the sword," why does it say, "And you killed him with the sword of the Ammonites"? This means that you committed two evils in his death: you killed him with the sword of the Ammonites, meaning that you handed him over into the hands of Israel's enemies. And according to the words of our Sages of blessed memory, although throughout the entire Torah there is no agency for transgression—meaning that in every case the sender is exempt and the agent is liable—here the matter is different, because the Scripture calls him "the killer," as it is stated, "and you killed him." The reason for this is that he was a king, and one who transgresses his commandment is as if he killed him himself. Similarly, Saul, who commanded the killing of Nob, the city of the priests, is as if he killed them himself. And even though a person is not permitted to fulfill a king's commandment in this matter and in similar cases, as we have written above—"Every man who defies your word shall be put to death"—one might think this applies even to a commandment to commit a transgression. Therefore the Torah states, "only," [a limiting word]. Nevertheless, not everyone is careful about this and knows how to expound the exclusionary words "akh" and "rak." Therefore, the punishment falls upon the king.
Metzudat David
"Why did you despise? This means: Did I not do you good? And why did you despise the word of the Lord?"
"You struck [him]." This means: You commanded that his death be brought about [by indirect means].
"With the sword of the Ammonites." And your sin is doubled beyond what it would have been had you slain him with your own sword:
Malbim
"Why have you despised [the word of the LORD]" etc. And he explains that even though he might justify himself according to the laws of flesh and blood [i.e., human courts], he will not be justified in the eyes of the Lord, because the two sins he committed — namely, the killing of Uriah and the taking of Bathsheba — each was a cause for the other. And he explains: "You struck Uriah with the sword" because of the fact that you took his wife for yourself as a wife. That is to say, even though Uriah was liable to death, nevertheless, since this came about through the taking of his wife — by means of his death you were able to take her as a full acquisition (as our Sages of blessed memory said, "You have acquisition of her," for this is the difference between when it says "took a wife" and when it says the term "taking," as explained in the commentary on Ruth) — if so, by this means it is counted as if you struck him with the sword in the manner of murder. And likewise, it is counted as if you took his wife by means of the fact that you killed him with the sword of the Ammonites: even though you killed him with the sword of the Ammonites in war, and you are not punished for it, as our Sages of blessed memory explained, nevertheless, since this was the cause for the taking of his wife, it is counted as if you took his wife in the manner of robbery.
Now therefore, the sword shall never depart from your house; because you have despised Me, and have taken the wife of Uriah the Hittite to be your wife.
verse value 5849
Insights
Verse structure: 15 words, 63 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "will·not·turn·aside" (לֹא־תָס֥וּר, 6 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "will·not·turn·aside" (לֹא־תָס֥וּר), "you·despised·me" (בְזִתָ֔נִי), "wife·of" (אֶת־אֵ֙שֶׁת֙). The root אשה appears 2 times in this verse. 14 unique roots are used. Frequent roots: "to·be" (root היה, 153x in II Samuel); "for" (root כי, 110x in II Samuel); "from·your·house" (root בית, 97x in II Samuel). The etnachta (major mid-verse pause) falls on 'until·long duration', dividing the verse into phrases of 5 and 10 words.
Metzudat David
"The sword shall not depart, etc." Many of your offspring shall die by the sword.
"You have spurned Me." To cause the Name of Heaven to be profaned through you:
Malbim
And now, two types of punishments were decreed upon him, which had been pronounced upon the rich man: 1. The punishment of death, regarding which it is stated, "The sword shall not depart from your house," so that this punishment would befall his sons; and it explains that this was because "you have spurned Me," etc., due to the fact that in his action he despised the word of God, for according to his standing he should not have done this.
Thus says Hashem: Behold, I will raise up evil against you out of your own house, and I will take your wives before your eyes, and give them to your neighbour, and he shall lie with your wives in the sight of this sun.
verse value 6241
Insights
Verse structure: 18 words, 80 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. Verse gematria: 6241 = 79². The shortest word is "thus" (כֹּ֣ה, 2 letters) and the longest is "and·I·will·take" (וְלָקַחְתִּ֤י, 6 letters). Words sharing gematria 190: am·establishing, to·your·eyes. 7 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "am·establishing" (מֵקִ֨ים), "and·I·will·take" (וְלָקַחְתִּ֤י), "your·wives" (אֶת־נָשֶׁ֙יךָ֙). The root אשה appears 2 times in this verse. 16 unique roots are used. Frequent roots: "said" (root אמר, 334x in II Samuel); "Hashem" (root יהוה, 151x in II Samuel); "upon·you" (root על, 121x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·your·friends', dividing the verse into phrases of 13 and 5 words.
Radak
"Before Your eyes." Even if You were to know, it would not be within Your power to prevent it, and thus it is as if it were occurring before Your very eyes.
"to your friends." It is written with a yod, and it is a singular form, and the yod is equivalent to the lamed of the verb, or it means "to one of your friends," namely, one of your loved ones. And there is no one whom a person loves more than his son, or to whoever wishes to be, as it were, your equal in the matter of kingship.
"With your wives." They are the concubines:
"Before the eyes of this sun." [This refers to the fact that it was] in public, for Absalom entered with them into the tent in public. One might ask: How did God decree that Absalom would sin and lie with his father's wives? If David had not sinned, Absalom would not have sinned. And yet, David was punished for the matter of Absalom's sin. The explanation is that God did not explicitly decree upon Absalom, nor did He mention him by name. Although God knew that Absalom would be the sinner due to his soul's desire to sin, it was not that God decreed upon him to sin. Had David not sinned, God would have protected David's wives from that stumbling block of transgression. Even though Absalom was ultimately destined to sin because of the desire of his evil inclination, he would not have sinned with his father's wives. Furthermore, the sin in this matter was not so great, for they were his father's concubines, and a father's seduced woman is permitted to his son. Rather, it was because they were the king's concubines, forbidden to all people, and all the more so is the matter repulsive to his son. Rabbi Saadia Gaon, of blessed memory, wrote thus: These matters that Nathan recounted to David consist of two parts. One part is the act of the Creator, which is the exaltation of Absalom and his establishment over all that belonged to David. Regarding this, it is said, "I will raise up adversity against you." The second part is Absalom's act according to his free choice, which is what is written, "and he lay with your wives." The purpose of placing this first was to inform David of Absalom's free choice, thereby revealing his heart in this matter.
Metzudat David
From your house. One of the men of your household will do you evil.
"Before Your eyes." Since David would know of it and yet lack the power to prevent the matter, it is as though it had been done before his eyes.
"To your companions." For Absalom was then king like him, and he would count him among his companions.
"Before the eyes of the sun." This means: in public and with great publicity.
Metzudat Zion
Establishes. Sets up.
Malbim
(11-12) B. Thus, in accordance with the punishment for the deed, he will be repaid according to his measure, in that evil will arise against him from his own household, and his wives will be taken—namely, his ten concubines. However, since he acted in secret, he will be punished in public.
For you did it secretly; but I will do this thing before all Israel, and before the sun.’
verse value 4306
Insights
Verse structure: 12 words, 48 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "all·Israel" (כׇּל־יִשְׂרָאֵ֖ל, 7 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "in·secret" (בַסָּ֑תֶר), "before" (נֶ֥גֶד), "and·before" (וְנֶ֥גֶד). The root עשה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "for" (root כי, 110x in II Samuel); "the·thing" (root דבר, 107x in II Samuel); "all·Israel" (root כל, 95x in II Samuel). The etnachta (major mid-verse pause) falls on 'in·secret', dividing the verse into phrases of 4 and 8 words. Full calculation: כִּ֥י [for] (30) + אַתָּ֖ה [you] (406) + עָשִׂ֣יתָ [you·did] (780) + בַסָּ֑תֶר [in·secret] (662) + וַאֲנִ֗י [and·I] (67) + אֶֽעֱשֶׂה֙ [I·will·do] (376) + אֶת־הַדָּבָ֣ר [the·thing] (612) + הַזֶּ֔ה [this] (17) + נֶ֥גֶד [before] (57) + כׇּל־יִשְׂרָאֵ֖ל [all·Israel] (591) + וְנֶ֥גֶד [and·before] (63) + הַשָּֽׁמֶשׁ [sun] (645) = 4306.
Metzudat David
In secret. You thought that your evil would not be revealed:
"And I will do..." I will repay the retribution with great publicity, and through this all will know your deeds, for from the retribution they will discern the sin.
And David said to Nathan: ‘I have sinned against Hashem.’ And Nathan said to David: ‘Hashem also has put away your sin; you shall not die.
verse value 3759
Insights
Verse structure: 13 words, 58 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "also·Hashem" (גַּם־יְהֹוָ֛ה, 6 letters). Words sharing gematria 257: and·said, to·Hashem·and·he·said. 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "also·Hashem" (גַּם־יְהֹוָ֛ה), "put·away" (הֶעֱבִ֥יר), "your·purgation·offering" (חַטָּאתְךָ֖). The root אמר appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "David" (root דוד, 250x in II Samuel); "to·Nathan" (root איל, 202x in II Samuel). First appearance of the root חטא ("I·have·sinned") in II Samuel. The etnachta (major mid-verse pause) falls on 'to·Hashem', dividing the verse into phrases of 5 and 8 words. Full calculation: וַיֹּ֤אמֶר [and·said] (257) + דָּוִד֙ [David] (14) + אֶל־נָתָ֔ן [to·Nathan] (531) + חָטָ֖אתִי [I·have·sinned] (428) + לַיהֹוָ֑ה [to·Hashem] (56) + וַיֹּ֨אמֶר [to·Hashem·and·he·said] (257) + נָתָ֜ן [Nathan] (500) + אֶל־דָּוִ֗ד [to·David] (45) + גַּם־יְהֹוָ֛ה [also·Hashem] (69) + הֶעֱבִ֥יר [put·away] (287) + חַטָּאתְךָ֖ [your·purgation·offering] (438) + לֹ֥א [not] (31) + תָמֽוּת [die] (846) = 3759.
Radak
"Also, GOD has removed [your sin]." [The word] "also" comes to include something about his confession, meaning: just as you confess, so too He accepts your repentance and your confessions.
"You shall not die." And even though you are liable to death, God has accepted your confessions and your repentance, and you shall not die. That is to say, you shall not die the death of the wicked, nor shall your soul descend to Gehinnom as is the judgment for sinners. Rather, you shall be punished in this world for this iniquity. For the punishment for the act of intercourse—lying with your wives—is included in this, as is the rebellion in which Absalom rebelled against you, since he could not have lain with your wives unless he had first rebelled against you. And the punishment for the act of killing is that "the sword shall not depart from your house forever." Furthermore, this son who is born to you, who was conceived in sin, shall surely die.
Metzudat David
"I have sinned against the Lord." This is as if he said: "Behold, for the murder of Uriah, my punishment has been decreed that 'the sword shall never depart from my house.' But as for the sin involving Bathsheba, have I not sinned against the Lord in this matter? And He is merciful and will atone for the sin."
"Also the LORD." This means: Do not think that the punishment stated—that this is for the sin of killing Uriah—is not so; for the fitting recompense would be life for life. Rather, He will requite only part of the sin; and He has also removed part of your sin and atoned for some of it, so that your life shall be to you as spoil, and you shall not die.
Metzudat Zion
He removed. Removed and pardoned.
Malbim
And Nathan said to David: This was the difference between David and Saul. Saul offered excuses for his sin, and therefore a punishment was decreed upon him, as it is stated, "and stubbornness is as iniquity and idolatry." But David immediately confessed, and did not reply that he had done everything with permission. And the prophet informed him that God had accepted his repentance.
However, because by this deed you have greatly blasphemed the enemies of Hashem, the child also that is born to you shall surely die.’
verse value 2635
Insights
Verse structure: 13 words, 48 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "also" (גַּ֗ם, 2 letters) and the longest is "enemy" (אֶת־אֹיְבֵ֣י, 6 letters). 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "however" (אֶ֗פֶס), "because·utterly" (כִּֽי־נִאֵ֤ץ), "you·have·spurned" (נִאַ֙צְתָּ֙). The root נאץ appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 151x in II Samuel); "by·the·thing" (root דבר, 107x in II Samuel); "surely" (root מות, 78x in II Samuel). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 7 and 6 words. Full calculation: אֶ֗פֶס [however] (141) + כִּֽי־נִאֵ֤ץ [because·utterly] (171) + נִאַ֙צְתָּ֙ [you·have·spurned] (541) + אֶת־אֹיְבֵ֣י [enemy] (424) + יְהֹוָ֔ה [Hashem] (26) + בַּדָּבָ֖ר [by·the·thing] (208) + הַזֶּ֑ה [this] (17) + גַּ֗ם [also] (43) + הַבֵּ֛ן [son] (57) + הַיִּלּ֥וֹד [the·born] (55) + לְךָ֖ [to·you] (50) + מ֥וֹת [surely] (446) + יָמֽוּת [will·die] (456) = 2635.
Rashi
"Because you have despised the enemies of [Hashem]." This is a kinuy (euphemism)—a way of showing honor toward the One above [i.e., a substitute term used out of respect for God]. And Yonatan translated: 'For you have opened wide the mouth of the haters of the people of Hashem.'
Radak
"Ni'etz." [This is] an infinitive, vocalized with a hirik, similar to [the phrase] "after he had removed the stones" (Leviticus 14:43).
"The enemies of GOD." That is to say, [the verse] uses a euphemism for God [rather than saying David spurned God directly]. And Targum Yonatan interprets it according to its plain sense: "For you have opened wide the mouth of the haters of the people of GOD" — that is, you have given an opening for the mouth of those who hate Israel, so that such an evil thing has happened in Israel.
Metzudat David
"Howbeit," etc. Meaning: but in this matter, that of Bathsheba, you have profaned the Name, and caused the Lord's enemies, the wicked, to revile with great blasphemies in learning from you. Therefore you will receive full recompense for it. And also the child that is born shall die, for he is deserving of recompense for the deed:
Metzudat Zion
Only. It is like 'only', as (Numbers 23:13): only the utmost.
"You have utterly despised." A matter of anger and disgrace, as (Nehemiah 9:18): "and they committed great blasphemies."
Malbim
"Only that You have spurned, spurned is" – this is a transitive verb, stemming from the fact that he caused it, so that through this the enemies of GOD would blaspheme and anger Him, and there is a desecration of the Divine Name in the matter; therefore, the child too shall die. And Mahari A explained that since he was always denouncing the enemies of the Lord and disparaging them for such things, and now he acted like their deeds, as in the matter of "Behold, you have disciplined many," etc., therefore He would add to him further punishment. And according to the homiletical interpretation, it will be explained in accordance with what our Sages of blessed memory stated: David was not disposed to that act, except that it was to teach repentance. That is to say, it was not fitting to be strict with him and to reveal the matter in a way that would make it seem as though he sinned with a married woman and in the killing of Uriah, which is not so in truth, and it was fitting to cover for him. Only that the Lord desired to teach repentance. And this is what is written: "Because you have done it in secret, and I will do the thing before all Israel." And upon this, David said, "I have sinned," and requested that He not be strict with him. And He replied that even the Lord, from the attribute of mercy, passed over his sin. And this is according to the explanation of the Mahara"f on the phrase "and they proclaimed it through the camp," meaning that He publicized his sin, for through this, He spurned the spurners – the enemies of the Lord who are unwilling to repent – for thereby they will see that the Lord accepts penitents.
And Nathan departed to his house. And Hashem struck the child that Uriah’s wife bore to David, and it was very sick.
verse value 3474
Insights
Verse structure: 11 words, 51 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. Verse gematria: 3474 is divisible by 18, the value of chai ('life'). The shortest word is "Nathan" (נָתָ֖ן, 3 letters) and the longest is "wife·of·Uriah" (אֵשֶׁת־אוּרִיָּ֛ה, 8 letters). 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·plagued" (וַיִּגֹּ֣ף), "the·child" (אֶת־הַיֶּ֜לֶד), "wife·of·Uriah" (אֵשֶׁת־אוּרִיָּ֛ה). The root ילד appears 2 times in this verse. 10 unique roots are used. Frequent roots: "of·David" (root דוד, 250x in II Samuel); "to·his·house" (root איל, 202x in II Samuel); "that" (root אשר, 188x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·his·house', dividing the verse into phrases of 3 and 8 words. Full calculation: וַיֵּ֥לֶךְ [and·went] (66) + נָתָ֖ן [Nathan] (500) + אֶל־בֵּית֑וֹ [to·his·house] (449) + וַיִּגֹּ֣ף [and·plagued] (99) + יְהֹוָ֗ה [Hashem] (26) + אֶת־הַיֶּ֜לֶד [the·child] (450) + אֲשֶׁ֨ר [that] (501) + יָלְדָ֧ה [bore] (49) + אֵשֶׁת־אוּרִיָּ֛ה [wife·of·Uriah] (923) + לְדָוִ֖ד [of·David] (44) + וַיֵּאָנַֽשׁ [and·was·very·sick] (367) = 3474.
Rashi
And he was sick. Language of illness.
Radak
"And Nathan went to his house." To inform us that he separated from him immediately after he had spoken the prophecy to him, and he did not honor him by prolonging his stay and sitting with him, in order to show that he was angry with him. Or the explanation is: immediately after Nathan went to his house, the Lord struck the child.
"And he became critically ill." [This means] he fell ill with a severe illness, similar to [the phrase] "your wound is severe." And the Targum: "And he was afflicted."
Ralbag
And he became critically ill. That is to say, a severe [mortal] illness came upon him, and on the seventh day he died.
Metzudat Zion
And He struck. It is the blow of illness.
And he was dangerously ill. A matter of the heaviness of the illness, as (Micah 1:9): dangerously ill are his wounds.
Malbim
"Which she bore" – in that it was Uriah's wife who bore [him], for she was regarded in the eyes of GOD as if she were still his [Uriah's] wife, as stated above.
David therefore besought God for the child; and David fasted, and as often as he went in, he lay all night upon the earth.
verse value 2340
Insights
Verse structure: 12 words, 47 letters. Notable word values: "and·would·lodge" (וְלָ֖ן) = 86, equal to Elohim. Verse gematria: 2340 is divisible by 26, the value of the divine name Hashem. The shortest word is "David" (דָּוִ֛ד, 3 letters) and the longest is "God" (אֶת־הָאֱלֹהִ֖ים, 8 letters). Words sharing gematria 14: David, David. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "God" (אֶת־הָאֱלֹהִ֖ים), "and·abstained·from·food" (וַיָּ֤צׇם), "a·fast" (צ֔וֹם). The root דוד appears 2 times in this verse. 10 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "and·he·shall·come" (root בוא, 131x in II Samuel); "land" (root ארץ, 40x in II Samuel). First appearance of the root לון ("and·would·lodge") in II Samuel. The etnachta (major mid-verse pause) falls on 'the·boy', dividing the verse into phrases of 5 and 7 words. Full calculation: וַיְבַקֵּ֥שׁ [and·sought] (418) + דָּוִ֛ד [David] (14) + אֶת־הָאֱלֹהִ֖ים [God] (492) + בְּעַ֣ד [behind] (76) + הַנָּ֑עַר [the·boy] (325) + וַיָּ֤צׇם [and·abstained·from·food] (146) + דָּוִד֙ [David] (14) + צ֔וֹם [a·fast] (136) + וּבָ֥א [and·he·shall·come] (9) + וְלָ֖ן [and·would·lodge] (86) + וְשָׁכַ֥ב [and·would·lie·down] (328) + אָֽרְצָה [land] (296) = 2340.
Rashi
And he came and lodged and lay on the ground. [Meaning:] he came to the house, and spent the night lying on the ground.
Radak
"And David sought the Lord." This means that he prayed on behalf of the child, even though the prophet had told him, "He shall surely die." Nevertheless, he prayed for him, as it is stated: "Who knows? Perhaps the Lord will be gracious to me, and the child will live." Even though the punishment for his sin was already decreed, his punishment was a great one, as it was said to him: "and he shall lie with your wives," and "the sword shall never depart from your house," and he prayed to God to remove from him the punishment concerning the child.
"And he came and lodged." He came from the House of the Lord, where he had spent the entire day fasting and praying; when he came to his house, he lodged without eating and lay on the ground.
Metzudat David
And came and lodged. He came from the house of God from where he prayed, and lodged all night lying on the ground:
Malbim
And he sought [to change the decree], even though a decree had been issued, for prayer is efficacious. And he prayed on behalf of the youth. And since the decree was intended to purge his iniquity, he considered that he could purge it through self-affliction and fasting. He fasted the entire day beside the Ark, and when he came to his house, he spent the night in a fast and lay on the ground to afflict his soul.
And the elders of his house arose, and stood beside him, to raise him up from the earth; but he would not, neither did he eat bread with them.
verse value 2244
Insights
Verse structure: 11 words, 47 letters. The shortest word is "and·not" (וְלֹ֣א, 3 letters) and the longest is "to·lift·him·up" (לַהֲקִימ֖וֹ, 6 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "his·house" (בֵיתוֹ֙), "to·lift·him·up" (לַהֲקִימ֖וֹ), "and·not·he·ate" (וְלֹא־בָרָ֥א). The root קום appears 2 times in this verse. 9 unique roots are used. Frequent roots: "upon·him" (root על, 121x in II Samuel); "his·house" (root בית, 97x in II Samuel); "and·not" (root לא, 76x in II Samuel). The etnachta (major mid-verse pause) falls on 'from·the·earth', dividing the verse into phrases of 6 and 5 words. Full calculation: וַיָּקֻ֜מוּ [and·they·arose] (162) + זִקְנֵ֤י [elders·of] (167) + בֵיתוֹ֙ [his·house] (418) + עָלָ֔יו [upon·him] (116) + לַהֲקִימ֖וֹ [to·lift·him·up] (191) + מִן־הָאָ֑רֶץ [from·the·earth] (386) + וְלֹ֣א [and·not] (37) + אָבָ֔ה [he·was·willing] (8) + וְלֹא־בָרָ֥א [and·not·he·ate] (240) + אִתָּ֖ם [with·them] (441) + לָֽחֶם [bread] (78) = 2244.
Rashi
And he did not eat. Language of eating, as (below 13:6): 'that I may eat from her hand.'
Radak
"And he did not eat food with them." [This means] he did not eat even a small amount, for the word "beriah" [eating] denotes eating a small amount, as in "that I may eat (ve'evreh) from her hand" (2 Samuel 13:6).
Metzudat Zion
He ate a morsel. It is a small eating, as (above 3:35): that he might feed David.
And it came to pass on the seventh day, that the child died. 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 spoke to him, and he hearkened not to our voice; how then shall we tell him that the child is dead, so that he do himself some harm?’
verse value 5218
Insights
Verse structure: 29 words, 115 letters. Notable word values: "slave" (עַבְדֵ֨י) = 86, equal to Elohim. The shortest word is "to·him" (ל֣וֹ, 2 letters) and the longest is "seventh" (הַשְּׁבִיעִ֖י, 6 letters). Words sharing gematria 49: child, child, child, child. 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "seventh" (הַשְּׁבִיעִ֖י), "we·told" (דִּבַּ֤רְנוּ), "and·not·he·heard" (וְלֹא־שָׁמַ֣ע). The root ילד appears 4 times in this verse. 20 unique roots are used. Frequent roots: "they·said" (root אמר, 334x in II Samuel); "David" (root דוד, 250x in II Samuel); "and·it·was" (root היה, 153x in II Samuel). The etnachta (major mid-verse pause) falls on 'child', dividing the verse into phrases of 5 and 24 words.
Radak
"And he shall do evil." He will do evil to his own body:
Metzudat David
“On the seventh day.” Whether this refers to the days of his illness, or to the days of his birth.
"That he was dead." Meaning: he had died.
"And he did not hear." On account of the magnitude of his grief.
"And he will do evil." Meaning: he will harm himself.
Malbim
On the seventh day – according to Mahari A, that day was [also] the seventh day since the birth; therefore, he did not observe mourning.
But when David saw that his servants whispered together, David perceived that the child was dead; and David said to his servants: ‘Is the child dead?’ And they said: ‘He is dead.’
verse value 3373
Insights
Verse structure: 17 words, 66 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "whispering·to·one·another" (מִֽתְלַחֲשִׁ֔ים, 7 letters). Words sharing gematria 440: died, died. 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "whispering·to·one·another" (מִֽתְלַחֲשִׁ֔ים). The root דוד appears 3 times in this verse. 10 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "David" (root דוד, 250x in II Samuel); "to·his·servants" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'child', dividing the verse into phrases of 10 and 7 words.
Metzudat Zion
Whispering. Speaking in whispers and in secret.
And he understood. From the word understanding.
Then David arose from the earth, and washed, and anointed himself, and changed his apparel; and he came into the house of Hashem, and worshipped; then he came to his own house; and when he required, they set bread before him, and he did eat.
verse value 4381
Insights
Verse structure: 17 words, 79 letters. Notable word values: "to·him" (ל֛וֹ) = 36, double chai. Verse gematria: 4381 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "to·him" (ל֛וֹ, 2 letters) and the longest is "the·house·of·Hashem" (בֵית־יְהֹוָ֖ה, 7 letters). Words sharing gematria 19: and·came, and·came. 6 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "from·the·land" (מֵהָאָ֜רֶץ), "and·washed" (וַיִּרְחַ֣ץ), "and·changed" (וַיְחַלֵּף֙). The root בוא 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); "the·house·of·Hashem" (root יהוה, 151x in II Samuel). The etnachta (major mid-verse pause) falls on 'and·worshipped', dividing the verse into phrases of 10 and 7 words.
Radak
"And David arose from the ground." Bathing, anointing, and changing clothes are forbidden for a mourner during his days of mourning. How, then, did David perform these actions? It must be explained that he did so prior to the burial, for he had not yet become obligated in mourning. Because he wished to come to the House of God to worship and give thanks for the adversity, he bathed, anointed himself, and changed his garments. A person is obligated to bless God for adversity, to thank the Lord and accept it with joy, just as he blesses Him for good fortune, as it is stated: "I will sing of Your lovingkindness and justice" (Psalm 101:1)—if it is lovingkindness, I will sing; if it is justice, I will sing. And it is written: "I will lift up the cup of salvation and call upon the name of the Lord" (Psalm 116:13). "I found distress and anguish, and I called upon the name of the Lord" (Psalm 116:3-4).
We cannot interpret that the bathing and anointing did not occur on the day of death but rather until the following night, for one is obligated in mourning by Torah law only on the day of death itself. For the text states, "And he arose from the ground, and he washed and anointed himself." Furthermore, it can be explained that David was not obligated in mourning by Torah law because the child died within thirty days of its birth, and it was a doubt whether it was a non-viable birth (a nefel) or a child born at eight months. This is what is meant by "And it came to pass on the seventh day that the child died," meaning the seventh day of its birth. For if we were to interpret it as the seventh day of its illness, it would be remote to say that David fasted for seven days and lay on the ground. Rather, it was the seventh day of its birth, and he was not obligated in mourning unless he knew that its months were completed. Therefore, he was not obligated in mourning. When he heard that the child had died, he bathed and anointed himself and came to the House of God in order to give thanks and worship.
As for his servants wondering at him, since he was not obligated in mourning, they wondered at his not grieving and weeping like other people, but rather requesting that bread be set before him and attending to the pleasures of his body, which he had abstained from before the child died. And regarding our Sages of blessed memory deriving that a mourner is forbidden in marital relations from the verse, "And David comforted Bathsheba his wife, and went in to her," noting that he did not go in to her except at the time of consolation, which is after the mourning period: this is merely a support (asmachta). However, it was a tradition among them that a mourner is forbidden in marital relations, and they made this verse a support. But the correct explanation is as we have written. And the verse "And it came to pass on the seventh day" strengthens our explanation, as we have written. On the very day that the child died, David comforted his wife so that she would not grieve and weep for the child. And the reason he needed to state "and went in to her" was to inform that this subsequent son whom she bore was one of permanence and was in the will of God, after David had done repentance and was comforted regarding his sin. This is what he says, "And the Lord loved him," unlike the first one, whom He hated, because he was conceived in sin and was put to death.
There is a way to uphold the words of our Masters of blessed memory, who said that David observed mourning for the child, according to the explanation we gave for "And it came to pass on the seventh day," that it was the seventh day of its birth. For David knew that the child’s months were completed, as it states, "And he lay with her, and she returned to her house." It appears that he did not lie with her except on that occasion, and from that intercourse she became pregnant, as it is written, "And the woman conceived." And from that day he counted its months.
Metzudat David
And he changed his garments. For he had lain on the ground, and they were soiled with the dust of the earth.
“And he bowed down.” To bless [God] for the evil, in accordance with the law of the Torah.
And he asked. He asked on behalf of the food, and they placed, etc.:
Metzudat Zion
And he anointed himself. Anointed with oil.
And he exchanged. A matter of change.
Then said his servants to him: ‘What thing is this that you have done? you did fast and weep for the child, while it was alive; but when the child was dead, you did rise and eat bread.’
verse value 5357
Insights
Verse structure: 18 words, 72 letters. Notable word values: "living" (חַי֙) = 18, chai, 'life'. The shortest word is "living" (חַי֙, 2 letters) and the longest is "and·they·said" (וַיֹּאמְר֤וּ, 6 letters). Words sharing gematria 49: child, child. 6 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "what·is·the·thing" (מָה־הַדָּבָ֥ר), "you·abstained·from·food" (צַ֣מְתָּ), "and·wept" (וַתֵּ֔בְךְּ). The root אשר appears 2 times in this verse. 16 unique roots are used. Frequent roots: "and·they·said" (root אמר, 334x in II Samuel); "that" (root אשר, 188x in II Samuel); "his·servants" (root עבד, 109x in II Samuel). The etnachta (major mid-verse pause) falls on 'you·did', dividing the verse into phrases of 7 and 11 words.
Radak
"Because of the living child." The Targum [translates it] as "as long as the child is alive." And one should interpret it according to its plain meaning: "because of the child," when he was alive, you fasted.
Metzudat David
While the child was yet alive. Meaning: while the child was yet alive, you fasted etc.:
Malbim
"Because the child was alive, you fasted and wept" – for they assumed that the fast was due to distress over the child's illness, and not as a form of prayer, since prayer alone would have sufficed without afflicting one's soul. And if so, they asked: Why did you cease your grieving upon his death? And necessarily, its meaning is: Is it not evident that you did not fast because the child was ill, but rather because the child was alive, for you desired his death, since when he died, you arose, etc.
And he said: ‘While the child was yet alive, I fasted and wept; for I said: Who knows whether Hashem will not be gracious to me, that the child may live?
verse value 2152
Insights
Verse structure: 15 words, 58 letters. Notable word values: "living" (חַ֔י) = 18, chai, 'life'. The shortest word is "living" (חַ֔י, 2 letters) and the longest is "and·said" (וַיֹּ֕אמֶר, 5 letters). Words sharing gematria 49: child, child. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "I·abstained·from·food" (צַ֖מְתִּי), "and·I·wept" (וָאֶבְכֶּ֑ה), "knows" (יוֹדֵ֔עַ). The root אמר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "Hashem" (root יהוה, 151x in II Samuel); "for" (root כי, 110x in II Samuel). The etnachta (major mid-verse pause) falls on 'and·I·wept', dividing the verse into phrases of 6 and 9 words.
Radak
"Have mercy on me." It is written with a yod and read with a vav, and the meaning is one: namely, that my fasting and weeping were only in the manner of prayer, as a person prays for a sick person. But after he has died, why should I fast for him? And shall I pray for a dead person that he should live? Furthermore, the child was not worthy of weeping over him after he died, as we weep over the dead, for he was small, not of understanding, such that a person would weep over his loss. For behold, David wept for Amnon and for Absalom, and his weeping was not to restore them, but rather as an expression of grief and mourning.
Metzudat David
Who knows. Perhaps the death has already been decreed upon him, and perhaps not yet, and may the Lord be gracious to me and the child live:
Malbim
"For I said" – he replied that his fasting and weeping had been a form of prayer, and one may not pray for things that are impossible, only for things that are possible. And this is [the meaning of] what is written: "but now he is dead," etc.
But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he will not return to me.’
verse value 2265
Insights
Verse structure: 15 words, 53 letters. Notable word values: "and·he" (וְה֖וּא) = 18, chai, 'life'. The shortest word is "died" (מֵ֗ת, 2 letters) and the longest is "to·restore·him" (לַהֲשִׁיב֖וֹ, 6 letters). Words sharing gematria 61: I, I. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "fasting" (צָ֔ם), "I·will·prevail" (הַאוּכַ֥ל), "to·restore·him" (לַהֲשִׁיב֖וֹ). The root אני appears 2 times in this verse. 13 unique roots are used. Frequent roots: "going" (root הלך, 96x in II Samuel); "died" (root מות, 78x in II Samuel); "to·him" (root אל, 72x in II Samuel). The etnachta (major mid-verse pause) falls on 'again', dividing the verse into phrases of 9 and 6 words.
And David comforted Bath-sheba his wife, and went in to her, and lay with her; and she bore a son, and called his name Solomon. And Hashem loved him;
verse value 5212
Insights
Verse structure: 17 words, 69 letters. The shortest word is "son·of" (בֵּ֗ן, 2 letters) and the longest is "and·reassured" (וַיְנַחֵ֣ם, 5 letters). Words sharing gematria 707: his·wife, and·called. 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "his·wife" (אִשְׁתּ֔וֹ), "Solomon" (שְׁלֹמֹ֔ה), "loves·him" (אֲהֵבֽוֹ). The root קרא appears 2 times in this verse. 15 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "and·Hashem" (root יהוה, 151x in II Samuel); "and·came" (root בוא, 131x in II Samuel). The etnachta (major mid-verse pause) falls on 'with', dividing the verse into phrases of 9 and 8 words.
Radak
“Her, Bathsheba, his wife.” Now it says “his wife,” because Uriah was already dead; but at first it said “whom the wife of Uriah bore to David,” for she was the wife of Uriah until he died. And I found another manuscript written “his fire” (esho) and read “his wife” (ishto). I searched precise manuscripts and did not find it so, and I relied on the Masorah that I found, which states: “There are eleven words that are read with a tav and not written [so].” Besides this one we find them [i.e., these words]. And if, according to this manuscript, they are twelve, then the meaning of the written form “his fire” (esho) is that she was like fire to him, as Scripture says, “Can a man rake fire into his bosom... etc.” [Prov. 6:27] — so too, one who comes to his neighbor’s wife: whoever touches her shall not go unpunished.
“And he came to her and lay with her.” The repetition is to teach that she did not become pregnant from the first intercourse. And in the exposition, “[And] he came to her” means he came to her with a claim, for she had refrained from submitting to him. She said to him, “The child died because of the sin; even if I were to have a lasting son from you, his brothers would despise him because I came to you in sin from the beginning.” David said to her, “God has forgiven me the sin, and the first son who will be born to me from you will reign after me, for thus God sent to me through the prophet.” And he swore to her. And this is what Bathsheba said to him: “Did you not, my lord the king, swear to your handmaid, saying, ‘Solomon your son shall reign after me’?”
“And he called his name Solomon.” Thus is the ketiv; and the kere is “and she called” [va-tikra]. The verse [as written, “he called”] states that the Holy One, blessed be He, called him Solomon, as it says in Chronicles, where David said concerning him: “The word of the LORD came to me, etc., for Solomon shall be his name, and I will grant peace and quiet to Israel in his days.” Therefore it says, “and the LORD loved him,” as it says, “He shall be a son to Me and I will be a father to him.” And [per] the kere, “and she called” — Bathsheba called his name Solomon, as David had told her in the name of the prophet. And the meaning of “and he sent by the hand of Nathan the prophet,” [stated] above it [in the verse], explains why she called his name Solomon: because so did God send through the prophet. And the vav of “and he sent” is like the vav of “Behold, You were angry, and we sinned” [Isa. 64:4] — [meaning] “why were You angry? Because we sinned” — [i.e., it gives a reason, not a mere sequence]. And as for what it says, “and he called his name Jedidiah”—David called his name Jedidiah on his own accord, because the prophet told him that the LORD loved him.
Metzudat David
"And he comforted [her]." Concerning the death of the child:
"Solomon, and the Lord loved him." This means: She called him by two names, the name Solomon, to indicate that there would be peace in his days, and "the Lord loved him," according to its plain meaning.
Malbim
"And he called his name Solomon." This is explained in Chronicles: that the Lord had already told David that the son who would reign after him would be named Solomon, for there would be peace in his days. And since he wished to make this son king, he called his name Solomon, and the Lord agreed to this, and the Lord loved him, as it is stated, "I will be to him for a father," as above.
and He sent by the hand of Nathan the prophet, and he called his name Jedidiah, for Hashem’S sake.
verse value 2351
Insights
Verse structure: 9 words, 41 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "in·hand·of" (בְּיַד֙, 3 letters) and the longest is "Jedidiah" (יְדִ֣ידְיָ֑הּ, 6 letters). 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "Jedidiah" (יְדִ֣ידְיָ֑הּ). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 151x in II Samuel); "and·he·sent" (root שלח, 65x in II Samuel); "in·hand·of" (root יד, 47x in II Samuel). The etnachta (major mid-verse pause) falls on 'Jedidiah', dividing the verse into phrases of 7 and 2 words. Full calculation: וַיִּשְׁלַ֗ח [and·he·sent] (354) + בְּיַד֙ [in·hand·of] (16) + נָתָ֣ן [Nathan] (500) + הַנָּבִ֔יא [the·prophet] (68) + וַיִּקְרָ֥א [and·called] (317) + אֶת־שְׁמ֖וֹ [name] (747) + יְדִ֣ידְיָ֑הּ [Jedidiah] (43) + בַּעֲב֖וּר [for·the·sake·of] (280) + יְהֹוָֽה [Hashem] (26) = 2351.
Rashi
Because of the Lord. Because He loved him.
Ralbag
And he called his name Jedidiah because of the Lord. It is fitting that it be made clear to you from this that David did not sin retroactively concerning the matter of a married woman after her husband's death, for one who goes to war of the house of David writes a bill of divorce to his wife that severs her. And after he died in war, the matter was made clear retroactively that she was not Uriah's wife when David came upon her. For if the matter were not so, how did God not command him through His prophet to leave her? And the adulterous woman is forbidden to her husband and forbidden to her paramour, as was explained concerning the matter of the sotah. And how did God love the child and desire that the kingdom come from him? But in any case it is fitting that we believe that David did not sin in lying with Bathsheba after he was already killed in the matter of war. And behold, had David not hastened, Bathsheba would have been his wife after, for we see that God already desired that the kingdom come from her, which God swore would be David's. And for this our Sages said: Bathsheba was worthy for David, but he ate a fig before its time.
Metzudat David
And he sent. But the Lord sent by the hand of Nathan, and he called his name Jedidiah on account of the Lord, and means: what she called him on account of the Lord's love 'and the Lord loved him,' he called him on account of the Lord's love, 'Jedidiah':
Metzudat Zion
Jedidiah. Meaning: beloved of the Lord, for yadid is a matter of love.
Malbim
And he sent by the hand of Nathan to inform him of this; and because of the love of the Lord He called his name also Jedidiah.
Now Joab fought against Rabbah of the children of Ammon, and took the royal city.
verse value 1802
Insights
Verse structure: 8 words, 36 letters. The shortest word is "son" (בְּנֵ֣י, 3 letters) and the longest is "the·kingdom" (הַמְּלוּכָֽה, 6 letters). 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "Rabbah" (בְּרַבַּ֖ת), "the·kingdom" (הַמְּלוּכָֽה). 8 unique roots are used. Frequent roots: "the·kingdom" (root מלך, 242x in II Samuel); "Joab" (root יואב, 101x in II Samuel); "son" (root בן, 76x in II Samuel). The etnachta (major mid-verse pause) falls on 'Ammon', dividing the verse into phrases of 5 and 3 words. Full calculation: וַיִּלָּ֣חֶם [and·he·fought] (94) + יוֹאָ֔ב [Joab] (19) + בְּרַבַּ֖ת [Rabbah] (604) + בְּנֵ֣י [son] (62) + עַמּ֑וֹן [Ammon] (166) + וַיִּלְכֹּ֖ד [and·he·captured] (70) + אֶת־עִ֥יר [excitement] (681) + הַמְּלוּכָֽה [the·kingdom] (106) = 1802.
Rashi
The city of the kingdom. There were two strengthening walls in it—an outer and an inner one; the outer city is the city of the kingdom, and the inner one, for a fortress and strength.
Radak
"The City of the King" — a city in which the king resides, and it is called the "City of Water," because the waters were in that city and not in the rest of the city where the people dwelt. This City of Water was situated adjacent to the other city, not within it. Joab first conquered the City of Water, and the other city was easy to conquer; however, he did not wish to capture it out of respect for David.
Metzudat David
"The royal city." The site of the king's palace, adjacent to Rabbah, and reckoned as part of it.
Malbim
The City of the King, the palace of the king, was in a special fortress outside the city, as Mahari A wrote. And there was the source of the water from which all the inhabitants of the city were supplied. Therefore, it is also called the City of Water. And Joab knew that the city would necessarily be given into his hand, for they would become thirsty for water.
And Joab sent messengers to David, and said: ‘I have fought against Rabbah, indeed, I have taken the city of waters.
verse value 2846
Insights
Verse structure: 10 words, 51 letters. The shortest word is "Joab" (יוֹאָ֛ב, 4 letters) and the longest is "also·I·have·captured" (גַּם־לָכַ֖דְתִּי, 7 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "I·fought" (נִלְחַ֣מְתִּי), "against·Rabbah" (בְרַבָּ֔ה), "also·I·have·captured" (גַּם־לָכַ֖דְתִּי). 10 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "to·David" (root איל, 202x in II Samuel); "Joab" (root יואב, 101x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·David', dividing the verse into phrases of 4 and 6 words. Full calculation: וַיִּשְׁלַ֥ח [and·he·sent] (354) + יוֹאָ֛ב [Joab] (19) + מַלְאָכִ֖ים [messengers] (141) + אֶל־דָּוִ֑ד [to·David] (45) + וַיֹּ֙אמֶר֙ [and·said] (257) + נִלְחַ֣מְתִּי [I·fought] (538) + בְרַבָּ֔ה [against·Rabbah] (209) + גַּם־לָכַ֖דְתִּי [also·I·have·captured] (507) + אֶת־עִ֥יר [excitement] (681) + הַמָּֽיִם [water] (95) = 2846.
Metzudat David
"The city of water." It is the royal city, and it used to supply water to the people of Rabbah.
Now therefore gather the rest of the people together, and encamp against the city, and take it; lest I take the city, and it be called after my name.’
verse value 4021
Insights
Verse structure: 13 words, 57 letters. The shortest word is "assemble" (אֱסֹף֙, 3 letters) and the longest is "against·the·city" (עַל־הָעִ֖יר, 6 letters). Words sharing gematria 115: the·people, on. 7 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "assemble" (אֱסֹף֙), "remainder" (אֶת־יֶ֣תֶר), "and·encamp" (וַחֲנֵ֥ה). The root עיר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "on" (root על, 121x in II Samuel); "the·people" (root עם, 90x in II Samuel); "my·name" (root שם, 63x in II Samuel). The etnachta (major mid-verse pause) falls on 'and·capture·it', dividing the verse into phrases of 7 and 6 words. Full calculation: וְעַתָּ֗ה [now] (481) + אֱסֹף֙ [assemble] (141) + אֶת־יֶ֣תֶר [remainder] (1011) + הָעָ֔ם [the·people] (115) + וַחֲנֵ֥ה [and·encamp] (69) + עַל־הָעִ֖יר [against·the·city] (385) + וְלׇכְדָ֑הּ [and·capture·it] (65) + פֶּן־אֶלְכֹּ֤ד [lest·I·capture] (185) + אֲנִי֙ [I] (61) + אֶת־הָעִ֔יר [the·city] (686) + וְנִקְרָ֥א [and·shall·be·called] (357) + שְׁמִ֖י [my·name] (350) + עָלֶֽיהָ [on] (115) = 4021.
Metzudat David
"Against the city." It is Rabbah.
"Lest I capture it myself." For the matter was imminent, since he [Joab] had already captured the water [city], and he meant to say: when I capture it, lest my name be called upon it. And its parallel is (Deuteronomy 8:12): "lest you eat and be satisfied, etc., and your heart be lifted up, etc.," and its meaning is: when you eat and are satisfied, lest your heart be lifted up.
"And My Name shall be called upon it" – to say: "Joab conquered it," and it is good in My eyes that your name be called upon it, to be for honor and glory.
Metzudat Zion
And he pitched. From the word pitching.
Malbim
"And camp against the city" – for when he [David] encamps and besieges it, he will capture it due to the lack of water in the city.
And David gathered all the people together, and went to Rabbah, and fought against it, and took it.
verse value 1586
Insights
Verse structure: 8 words, 36 letters. Verse gematria: 1586 is divisible by 26, the value of the divine name Hashem. The shortest word is "against·her" (בָּ֖הּ, 2 letters) and the longest is "all·the·people" (אֶת־כׇּל־הָעָ֖ם, 7 letters). 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·Rabbah" (רַבָּ֑תָה), "and·captured·it" (וַֽיִּלְכְּדָֽהּ). 8 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "and·went" (root הלך, 96x in II Samuel); "and·he·fought" (root לחם, 24x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·Rabbah', dividing the verse into phrases of 5 and 3 words. Full calculation: וַיֶּאֱסֹ֥ף [and·he·gathered] (157) + דָּוִ֛ד [David] (14) + אֶת־כׇּל־הָעָ֖ם [all·the·people] (566) + וַיֵּ֣לֶךְ [and·went] (66) + רַבָּ֑תָה [to·Rabbah] (607) + וַיִּלָּ֥חֶם [and·he·fought] (94) + בָּ֖הּ [against·her] (7) + וַֽיִּלְכְּדָֽהּ [and·captured·it] (75) = 1586.
Malbim
But David gathered all the people and fought, and he captured it through war, so that it would be for him a name.
And he took the crown of Malcam from off his head; and the weight thereof was a talent of gold, and in it were precious stones; and it was set on David’s head. And he brought forth the spoil of the city, exceeding much.
verse value 5146
Insights
Verse structure: 17 words, 73 letters. The shortest word is "from·upon" (מֵעַ֨ל, 3 letters) and the longest is "Ataroth·king" (אֶת־עֲטֶֽרֶת־מַלְכָּם֩, 10 letters). Words sharing gematria 14: gold, David. 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "Ataroth·king" (אֶת־עֲטֶֽרֶת־מַלְכָּם֩), "and·her·weight" (וּמִשְׁקָלָ֨הּ), "talent·of" (כִּכַּ֤ר). The root ראש appears 2 times in this verse. 16 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "Ataroth·king" (root מלך, 242x in II Samuel); "and·it·was" (root היה, 153x in II Samuel). First appearance of the root משקל ("and·her·weight") in II Samuel. The etnachta (major mid-verse pause) falls on 'David', dividing the verse into phrases of 12 and 5 words.
Rashi
Their king's crown. [This refers to] the abomination of the Ammonites; 'Malkam' was its [the idol's] name, a term related to 'Molech.'
And it was upon David's head. 'Atei hagati betela' (Avodah Zarah 44a).
Radak
"The crown of their king." The king of the children of Ammon:
"And it was upon the head of David." It was suspended above his head when he was sitting on the throne, for how could he bear it, given that its weight was a talent of gold? And in the words of our Sages of blessed memory, it is said that the precious stone that was in it was worth a talent of gold. And furthermore, they said that it was a magnet stone [lodestone], and it held itself suspended in the air. And there is another interpretation, that it was not always upon his head, but at times it was upon his head, and he could bear it for the short time that it was upon his head. And our Sages of blessed memory interpreted "the crown of their king [malkam]" as being like "Malkom," the idol of the children of Ammon, and it was the crown of that idol. And regarding what it says, "And it was upon the head of David" — and it is forbidden to derive benefit from it — they said that Ittai the Gittite nullified it [as an idol]. And it is a matter of wonder: why did they need to say that Ittai the Gittite was a gentile? If it is because he was called "the Gittite," behold, Oved-Edom the Gittite was a Levite and was called "the Gittite" because he resided in Gath. And likewise Ittai was an Israelite, only that he resided in Gath, and many Israelites were with him, as it says when he came to David, when David was fleeing from Absalom: "and all the Gittites, six hundred men." Is it conceivable to say that all these were Philistines who came to help David? And furthermore it says, "and all the little ones who were with him" — surely they were all from Israel, only that they resided in Gath, either before David took it from the Philistines or after he took it. And if [the reason] is that David said to him, "you are a foreigner," meaning a foreigner from another land, [that is only] because he was a sojourner in Gath, as [David] said to him, "your arrival was but yesterday, and shall I make you wander with us today" — for what reason would he tell him, "return with the king, for you are a foreigner"? And similarly, "why have I found favor in your eyes, that you should notice me, seeing I am a foreigner" [Ruth 2:10], meaning from a foreign and different land — for she was not [ethnically] a foreigner, for she had already converted, as she said, "your people are my people, your God is my God." And furthermore, even according to those who say that the crown was idol-worship, would David have lacked the means to nullify it? He could tell one of his own people, from the land of the nations, over whom he ruled, to nullify it, and if that person were unwilling, he would put him to death, for an idolater can nullify idol-worship even against his will. If so, why did they need to say that Ittai was a gentile? And how did he remain with David for several years and not convert? This is a matter of wonder. And Targum Yonatan renders "the crown of their king" according to its plain sense: kelila de-malkeihon [the crown of their king].
Metzudat David
"And a precious stone. And in it a precious stone:"
“And it was upon the head of David.” It was suspended above his head when he was seated on the throne, for how could he have borne on his head a burden of a kikkar?
Cross-references: I Kings 11:5; Psalms 21:4; I Chronicles 20:2
And he brought forth the people that were therein, and put them under saws, and under harrows of iron, and under axes of iron, and made them pass through the brickkiln; and thus did he to all the cities of the children of Ammon. And David and all the people returned to Jerusalem.
verse value 6354
Insights
Verse structure: 22 words, 107 letters. Verse gematria: 6354 is divisible by 18, the value of chai ('life'). The shortest word is "and·so" (וְכֵ֣ן, 3 letters) and the longest is "and·in·axes·of" (וּֽבְמַגְזְרֹ֣ת, 7 letters). Words sharing gematria 244: iron, iron. 7 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·the·people" (וְאֶת־הָעָ֨ם), "that·in·it" (אֲשֶׁר־בָּ֜הּ), "saw" (בַּ֠מְּגֵרָ֠ה). The root ברזל appears 2 times in this verse. 17 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "that·in·it" (root אשר, 188x in II Samuel); "to·them·of" (root כל, 95x in II Samuel). First appearance of the root ברזל ("iron") in II Samuel. The etnachta (major mid-verse pause) falls on 'sons·of·Ammon', dividing the verse into phrases of 18 and 4 words.
Rashi
With saws and iron tools and axes. A kind of file with an edge/teeth that they call 'lima'—these are kinds of afflictions.
Saw. A blade with many nicks, frequent, one after another.
Grooves. It is a sharp threshing-sledge full of grooves, like a kind of file with teeth, which they call 'lima.'
In brickwork. In street mud; and so Yonatan translated: 'And he dragged them in the streets.'
Radak
"And he put [them] to the saw [ba-megerah]." Targum Yonatan: "and he delivered them to the saws," from the same sense as "shall the saw magnify itself against him who wields it?" [Isa. 10:15]. And likewise it is written in Chronicles: "and he put [them] to the saw" [1 Chron. 20:3]. And the meaning of "and he put" is: he imposed judgments/punishments upon them with the saw.
"ובחריצי הברזל" – He commanded that they be judged by them, and the *megerah* is the saw.
"And with iron threshing-boards." Like [the phrase] "a sharp threshing-sledge" [morag charutz, Isa. 41:15].
And the iron wedges. They are the axes with which they split the wood.
“And he passed them through the brick-kiln [ha-malben].” This means that he burned them in the place where bricks are burned. And it is written “bemalkan” with a kaf [in the ketiv], meaning in the place of Molech, through [fire to] whom the children of Ammon used to pass their children to Molech, for Malkom is the idol of the children of Ammon, and it is the Molech; and Malkam and Malkan are one, for the mem and the nun are interchangeable, as in “kahen”/“kahem” [forms of “like them”], and “Moph” and “Noph” [Memphis]. And Targum Yonatan [renders], on “and he passed them through the malben”: “vegarar yathhon bishuqaya” [and he dragged them through the streets] — meaning that he dragged them through the streets, which are paved with bricks.
"To all the cities of the children of Ammon." [This means] to all the inhabitants of the cities of the children of Ammon; that is to say, to all the cities that he captured from the children of Ammon, so too did he do to their inhabitants—this is the judgment.
Ralbag
And he put them under the saws and under the iron harrows and under the iron axes, etc. That is to say, he placed the people who were in it under this judgment in which there is cruelty that cannot be overlooked. And his intention in this was that the other nations fear to fight against Israel. And the magerah (saw) is an iron tool full of notches with which he cuts what he cuts -- sigh'ah in the vernacular. And the iron harrows are large iron tools with which they thresh grain. And so the iron axes also -- large iron tools with which they cut stones. And there is in these matters more cruelty than killing with the edge of the sword.
And he passed them through the brickkilns. That is to say, he passed them through the fire of the furnace in which bricks are made, for it is called 'brickkiln' after the bricks.
Metzudat David
"And he put them to the saw." [Meaning:] he set their sentence, to torment them with the saw, etc.
And he made [some] pass through. Some of them he made pass through the mold, meaning: through the kiln in which bricks are burned.
Metzudat Zion
With the saw. A vessel full of notches made for cutting wood, and because its way is to cut in a dragging manner, it is called magarah, and so (I Kings 7:9): they were sawn with the magarah.
And in the iron threshing instruments. An iron vessel full of grooves made for threshing with it, as is written (Isaiah 28:27): for black cumin is not threshed with a threshing instrument.
And in the axes. They are the hatchets with which they split the wood, and it is transposed, like keves and kesev, two forms of the same word.
In the brickmaking. From the word bricks.
Cross-references: Deuteronomy 3:11; I Chronicles 20:3
Radak
Metzudat David
Metzudat Zion
Malbim