Joab rebukes the king's mourning: 'You love them that hate you'; Judah brings the king over the Jordan; Shimei is spared by oath, Mephibosheth's tale divides the field, and Barzillai the Gileadite turns back to die in his own city.
Tap any Hebrew word to reveal its root, value, and meanings.
And the king was much moved, and went up to the chamber over the gate, and wept; and as he went, thus he said: ‘O my son Absalom, my son, my son Absalom! would I had died for you, O Absalom, my son, my son! ’
verse value 5702
Insights
Verse structure: 21 words, 88 letters. The shortest word is "and·thus" (וְכֹ֣ה, 3 letters) and the longest is "to·the·chamber·of" (עַל־עֲלִיַּ֥ת, 6 letters). Words sharing gematria 379: Absalom, Absalom, Absalom. 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·trembled" (וַיִּרְגַּ֣ז), "to·the·chamber·of" (עַל־עֲלִיַּ֥ת), "who·would·give" (מִֽי־יִתֵּ֤ן). The root בן appears 5 times in this verse. 14 unique roots are used. Frequent roots: "said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "as·he·went" (root הלך, 96x in II Samuel). The etnachta (major mid-verse pause) falls on 'and·wept', dividing the verse into phrases of 6 and 15 words.
Rashi
My son, my son. Eight times; our Sages said (Sotah 10b): seven [times said] to bring him up from the seven compartments of Gehinnom, and one to bring him to the World to Come.
Radak
"Regarding the upper chamber of the gate." In the city gate, there was an upper chamber over the gate, and on the roof of that chamber stood the watchman, as stated above: "on the roof of the gate."
"My son, my son." This is the manner of those who wail in mourning, to repeat their words; similarly, "My bowels, my bowels, I writhe in anguish." And in the midrashic interpretation: since he said "my son" eight times, with the first seven times he raised him up from the seven divisions of Gehinnom, and with the eighth time he brought him into the Garden of Eden.
Ralbag
And he wept. And behold David wept in this wonderful manner over Absalom's death, for he knew that his sins caused this.
Metzudat David
"My son Absalom," etc. Our Sages of blessed memory said (Sotah 12) that he said "my son" eight times: seven times to raise him up from the seven levels of Gehinnom, and the eighth time to bring him into the Garden of Eden. And according to the simple meaning: thus is the manner of mourners to repeat their words, as it is written (Jeremiah 4:19): "My bowels, my bowels, I am pained."
"Would that I were dead in your place" – May it be, and may I be the one to die in your stead.
Metzudat Zion
And he trembled. And he was shaken:
Upper chamber. From the word 'ascend':
And thus. And so:
Malbim
And thus it says, as he went, "My son Absalom," meaning that although he [Absalom] rebelled and was rebellious, he [David] wept for him for two reasons: 1. Because it was not his [Absalom's] intention to kill his father, but only to reign in his stead; and regarding this he said, "My son Absalom, my son, my son Absalom," meaning: you were my son, not like a cruel stranger bent on killing me — you were truly my own son, meaning: my essential son, worthy to reign in my stead. 2. Because he knew that this matter came about through his own sin and through the prophet's decree; and regarding this he said, "Would that I had died instead of you, not you in my place." And with this he resolved to say, "Absalom, my son, my son," placing his own name first, as if he were righteous in himself and was punished [only] for his father's sin. And our Sages of blessed memory said that he said "my son" eight times, to elevate him from the seven divisions of Gehinnom and bring him to the Garden of Eden. And this is alluded to in what is written, "and he went up" (a transitive verb, like "He brings down to Sheol and raises up" [I Samuel 2:6]), meaning that he raised him up from the gates of Gehinnom through his weeping.
And it was told Joab: ‘Behold, the king weeps and mourns for Absalom.’
verse value 1182
Insights
Verse structure: 7 words, 33 letters. The shortest word is "they" (הִנֵּ֨ה, 3 letters) and the longest is "concerning·Absalom" (עַל־אַבְשָׁלֽוֹם, 8 letters). 7 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "concerning·Absalom" (root על, 121x in II Samuel); "to·Joab" (root יואב, 101x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·Joab', dividing the verse into phrases of 2 and 5 words. Full calculation: וַיֻּגַּ֖ד [and·it·was·told] (23) + לְיוֹאָ֑ב [to·Joab] (49) + הִנֵּ֨ה [they] (60) + הַמֶּ֧לֶךְ [king] (95) + בֹּכֶ֛ה [weeping] (27) + וַיִּתְאַבֵּ֖ל [and·mourned] (449) + עַל־אַבְשָׁלֽוֹם [concerning·Absalom] (479) = 1182.
Malbim
"And he told Joab": There was a difference between Joab and the rest of the people. Joab already knew that the king would be distressed over his son, as it is stated regarding Ahimaaz (2 Samuel 18:20). However, he reasoned that although the king would be distressed, as is natural for a father, he would not mourn for him, because Absalom was killed according to the law, and one does not mourn for those who are executed by a court. Therefore, the matter appeared evil in his eyes when they told him that the king was mourning for Absalom. This would not be done simply because he was his son, but rather because the king believed that he was killed unjustly; and according to this reasoning, Joab had murdered him contrary to the law.
And the victory that day was turned into mourning to all the people; for the people heard say that day: ‘The king grieves for his son.’
verse value 2900
Insights
Verse structure: 14 words, 60 letters. Verse gematria: 2900 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "the·people" (הָעָ֗ם, 3 letters) and the longest is "to·all·the·people" (לְכׇל־הָעָ֑ם, 6 letters). Words sharing gematria 58: in·the·day, in·the·day. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "salvation" (הַתְּשֻׁעָ֜ה), "to·mourning" (לְאֵ֖בֶל), "that·heard" (כִּֽי־שָׁמַ֣ע). The root יום appears 2 times in this verse. 11 unique roots are used. Frequent roots: "saying" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "and·it·was" (root היה, 153x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·all·the·people', dividing the verse into phrases of 6 and 8 words. Full calculation: וַתְּהִ֨י [and·it·was] (421) + הַתְּשֻׁעָ֜ה [salvation] (780) + בַּיּ֥וֹם [in·the·day] (58) + הַה֛וּא [that] (17) + לְאֵ֖בֶל [to·mourning] (63) + לְכׇל־הָעָ֑ם [to·all·the·people] (195) + כִּֽי־שָׁמַ֣ע [that·heard] (440) + הָעָ֗ם [the·people] (115) + בַּיּ֤וֹם [in·the·day] (58) + הַהוּא֙ [that] (17) + לֵאמֹ֔ר [saying] (271) + נֶעֱצַ֥ב [was·hurt] (212) + הַמֶּ֖לֶךְ [king] (95) + עַל־בְּנֽוֹ [upon·son] (158) = 2900.
Radak
"נעצב" – it is in the nifal past tense, and its vowel is patach.
Metzudat David
Has turned to mourning. It has turned to mourning:
Malbim
And the salvation was indeed for the rest of the people, who were not affected by his death; rather, they thought that the king would rejoice at the salvation and would not grieve over the death of Absalom, just as Ahimaaz also thought. They mourned because on that very day, which was fitting for the king to show them a cheerful face, they heard the opposite, for he was grieved over his son.
And the people got them by stealth that day into the city, as people that are ashamed steal away when they flee in battle.
verse value 2564
Insights
Verse structure: 12 words, 55 letters. The shortest word is "the·people" (הָעָ֛ם, 3 letters) and the longest is "the·ashamed" (הַנִּכְלָמִ֔ים, 7 letters). Words sharing gematria 115: the·people, the·people. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·they·stole·away" (וַיִּתְגַּנֵּ֥ב), "steal·away" (יִתְגַּנֵּ֗ב), "the·ashamed" (הַנִּכְלָמִ֔ים). The root גנב appears 2 times in this verse. 10 unique roots are used. Frequent roots: "as" (root אשר, 188x in II Samuel); "to·come" (root בוא, 131x in II Samuel); "the·people" (root עם, 90x in II Samuel). The etnachta (major mid-verse pause) falls on 'the·city', dividing the verse into phrases of 6 and 6 words. Full calculation: וַיִּתְגַּנֵּ֥ב [and·they·stole·away] (471) + הָעָ֛ם [the·people] (115) + בַּיּ֥וֹם [in·the·day] (58) + הַה֖וּא [that] (17) + לָב֣וֹא [to·come] (39) + הָעִ֑יר [the·city] (285) + כַּאֲשֶׁ֣ר [as] (521) + יִתְגַּנֵּ֗ב [steal·away] (465) + הָעָם֙ [the·people] (115) + הַנִּכְלָמִ֔ים [the·ashamed] (195) + בְּנוּסָ֖ם [when·they·flee] (158) + בַּמִּלְחָמָֽה [battle] (125) = 2564.
Metzudat David
And they entered secretly. They did not come to the city openly and joyfully like the victors, but in hiding like a thief, and in the manner of those who flee from battle, who are ashamed to come openly:
Malbim
(4–5) And when Joab saw all that was happening—both on the part of the people, who had secretly come into the city, and on the part of the king, who covered his face like a mourner and cried out with a loud voice—he came to rebuke him for this, especially since he himself was involved in the matter, as stated above.
And the king covered his face, and the king cried with a loud voice: ‘O my son Absalom, O Absalom, my son, my son! ’
verse value 2099
Insights
Verse structure: 12 words, 51 letters. The shortest word is "covered" (לָאַ֣ט, 3 letters) and the longest is "his·face" (אֶת־פָּנָ֔יו, 6 letters). Words sharing gematria 379: Absalom, Absalom. 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "covered" (לָאַ֣ט), "his·face" (אֶת־פָּנָ֔יו), "and·he·cried·out" (וַיִּזְעַ֥ק). The root בן appears 3 times in this verse. 8 unique roots are used. Frequent roots: "and·the·king" (root מלך, 242x in II Samuel); "my·son" (root בן, 76x in II Samuel); "his·face" (root פנים, 68x in II Samuel). The etnachta (major mid-verse pause) falls on 'great', dividing the verse into phrases of 7 and 5 words. Full calculation: וְהַמֶּ֙לֶךְ֙ [and·the·king] (101) + לָאַ֣ט [covered] (40) + אֶת־פָּנָ֔יו [his·face] (547) + וַיִּזְעַ֥ק [and·he·cried·out] (193) + הַמֶּ֖לֶךְ [king] (95) + ק֣וֹל [voice] (136) + גָּד֑וֹל [great] (43) + בְּנִי֙ [my·son] (62) + אַבְשָׁל֔וֹם [Absalom] (379) + אַבְשָׁל֖וֹם [Absalom] (379) + בְּנִ֥י [my·son] (62) + בְנִֽי [my·son] (62) = 2099.
Rashi
He covered his face. (Targum:) 'He wrapped his face,' as is the practice of mourners.
Cover. As (I Kings 19:13): 'And he covered his face with his mantle'; (I Samuel 21:10): 'Behold, it is covered with a garment.'
Radak
"He covered [his face]." As its Targum [renders it], "wrapped," for thus is the custom of mourners to wrap themselves.
Ralbag
"He covered his face." He covered his face, for he was ashamed of being affected with such strong emotion, for this is not the custom of kings.
Metzudat David
He covered his face. In the manner of sorrow and mourning:
Metzudat Zion
Enveloped. Wrapped and covered, as (I Kings 19:13): and he wrapped his face in his mantle.
And Joab came into the house to the king, and said: ‘You have shamed this day the faces of all your servants, who this day have saved your life, and the lives of your sons and of your daughters, and the lives of your wives, and the lives of your concubines;
verse value 6491
Insights
Verse structure: 20 words, 94 letters. The shortest word is "and" (וְאֵ֨ת, 3 letters) and the longest is "all·your·courtiers" (כׇל־עֲבָדֶ֗יךָ, 7 letters). Words sharing gematria 436: and·soul·of, and·soul·of. 7 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "you·have·shamed" (הֹבַ֨שְׁתָּ), "all·your·courtiers" (כׇל־עֲבָדֶ֗יךָ), "the·ones·saving" (הַֽמְמַלְּטִ֤ים). The root נפש appears 4 times in this verse. 16 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "to·the·king" (root איל, 202x in II Samuel); "and·came" (root בוא, 131x in II Samuel). The etnachta (major mid-verse pause) falls on 'the·house', dividing the verse into phrases of 4 and 16 words.
Metzudat David
You have put us to shame today. By your deeds you have put your servants who delivered you and your sons etc. to shame, and it is in that he was mourning for Absalom:
Malbim
"You have shamed [them] today," he said to him, meaning that he [David] had shamed today the faces of his servants who fight for him, in four respects. 1. For indeed Absalom sought his [David's] life and the lives of his sons and his wives, in that he would have killed his father and his brothers and violated his wives, in order to establish himself in the kingdom — just as he had begun by violating his father's concubines; and if so, your servants are the ones who saved your life today, and the lives of your sons, etc. — so how can you grieve over his death? For if he had lived, you and all your household would always be in danger, and they killed him to save you, in accordance with the law of a pursuer (rodef).
in that you love them that hate you, and hate them that love you. For you have declared this day, that princes and servants are nought to you; for this day I perceive, that if Absalom had lived, and all we had died this day, then it had pleased you well.
verse value 5429
Insights
Verse structure: 26 words, 102 letters. Notable word values: "and·Lamed" (ל֣וּ) = 36, double chai. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "those·hating·you" (אֶת־שֹׂ֣נְאֶ֔יךָ, 7 letters). Words sharing gematria 61: day, nothing, day, day. 11 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·love" (לְאַֽהֲבָה֙), "those·hating·you" (אֶת־שֹׂ֣נְאֶ֔יךָ), "and·to·hate" (וְלִשְׂנֹ֖א). The root כי appears 5 times in this verse. 17 unique roots are used. Frequent roots: "for" (root כי, 110x in II Samuel); "and·servants" (root עבד, 109x in II Samuel); "and·our·them" (root כל, 95x in II Samuel). The etnachta (major mid-verse pause) falls on 'those·loving·you', dividing the verse into phrases of 4 and 22 words.
Radak
"When you declare." That is to say, by this matter that you are doing, it is as if you are declaring and saying to all that you have no princes.
"Straight." This is an adjective, for it is entirely vocalized with a kamatz.
Metzudat David
"Love." To be one who loves your enemies, to mourn over his [Absalom's] death, and consequently, those who love you—those who deliver your soul—will be hated by you, because their killing him is evil in your eyes.
"When you declare today": This means: In your mourning, it is as if you declare that you have no princes and servants; that is to say, they are considered as nothing, like them as if they were nonexistent, and there is no greater humiliation than this.
"When I know this day." In your present distress, I know that it was right in your eyes that Absalom should remain alive, and we all should die; for surely it is impossible that both of us should prevail in battle, but rather one must fall. And since you are grieved by the fall of your son, it indicates that the opposite was right in your eyes, and from this it appears that we are of no account in your eyes, and it is reckoned to us as a disgrace.
Metzudat Zion
If Absalom. If Absalom, as (Judges 8:19): if you had kept them alive.
Malbim
2. Even if you were to say that he did not wish to kill you, but only to seize the kingdom for himself, did he not accomplish this with the help of your enemies? And if he had remained alive and his desire had been fulfilled, it would have led him to love your haters and hate your lovers, for then he would have taken vengeance on the king's friends who fought alongside him, and would have magnified his enemies. 3. Although this may be good in your eyes on account of your love for your son, the king ought to consider such a matter with regard to his officers and servants, who are the pillars of his kingdom, and should not spare them out of love for his sons, for matters of kingship and the public are more precious in the eyes of kings than matters of their household and their private concerns. And thus you have declared today that you have no officers and servants, inasmuch as you regard the affairs of your son more than the affairs of the public. 4. Had he been alive, the war would have continued until one side necessarily prevailed. And thus you have revealed your mind that it is better in your eyes that he be alive and we be dead, since it is displeasing to you that we have conquered and we are all alive while he is dead in our stead.
Now therefore arise, go forth, and speak to the heart of your servants; for I swear by Hashem, if you go not forth, there will not tarry a man with you this night; and that will be worse to you than all the evil that has befallen you from your youth until now.’
verse value 5916
Insights
Verse structure: 23 words, 99 letters. The shortest word is "go·out" (צֵ֔א, 2 letters) and the longest is "from·all·the·evil" (מִכׇּל־הָרָעָה֙, 7 letters). 10 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "rise" (ק֣וּם), "upon·inner man" (עַל־לֵ֣ב), "I·swore" (נִשְׁבַּ֜עְתִּי). The root עתה appears 2 times in this verse. 20 unique roots are used. Frequent roots: "that·came" (root אשר, 188x in II Samuel); "in·Hashem" (root יהוה, 151x in II Samuel); "man" (root איש, 140x in II Samuel). The etnachta (major mid-verse pause) falls on 'your·servants', dividing the verse into phrases of 6 and 17 words.
Rashi
For you are not going. If you are not going.
Radak
"For you do not go out." [Meaning] as if it said, "if you do not go out"; and similarly, "and you shall thirst, and go" [meaning] "and if you thirst"; "and the LORD shall give you bread of adversity" [meaning] "and if He gives"; "and you refuse to send him away" [meaning] "and if you refuse."
"And this shall be evil for you." This is a past-tense verb converted to future tense because of the vav; and similarly, "and your eye shall be evil."
Metzudat David
“Upon the heart of Your servants.” This means: good things that are accepted by the heart, for the sake of the victory of the war.
"For you shall not." The word "if" is elided [from the text], and its intended sense is: "For if you do not go out, then I swear that no man will stay with you tonight," meaning: no one will stay with you, for they will all despise you and depart.
“And it shall be evil for you.” This matter will bring upon you evil, more than all the evil, etc.
Metzudat Zion
He shall spend the night. From the word spending the night.
Then the king arose, and sat in the gate. And they told to all the people, saying: ‘Behold, the king does sit in the gate’; and all the people came before the king. Now Israel had fled every man to his tent.
verse value 4185
Insights
Verse structure: 19 words, 81 letters. The shortest word is "had·fled" (נָ֖ס, 2 letters) and the longest is "and·to·all·the·people" (וּֽלְכׇל־הָעָ֞ם, 7 letters). Words sharing gematria 572: in·the·gate, in·the·gate. 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "declared" (הִגִּ֣ידוּ). The root מלך appears 3 times in this verse. 14 unique roots are used. Frequent roots: "saying" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "man" (root איש, 140x in II Samuel). The etnachta (major mid-verse pause) falls on 'in·the·gate', dividing the verse into phrases of 4 and 15 words.
Rashi
Israel fled. Those who were with Absalom.
Metzudat David
They reported. Those who saw him sitting at the gate:
"And all the people came." They came to behold His countenance.
And Israel. Those who were with Absalom:
Malbim
"And Israel fled, every man to his tent" – this is stated a second time, as an introduction to what will be recounted afterward: that the entire nation was disputing among themselves about restoring the king. However, because they had fled, every man to his tent, they were like scattered sheep, with no one to gather them.
And all the people were at strife throughout all the tribes of Israel, saying: ‘The king delivered us out of the hand of our enemies, and he saved us out of the hand of the Philistines; and now he is fled out of the land from Absalom.
verse value 4745
Insights
Verse structure: 19 words, 88 letters. Notable word values: "and·he" (וְה֤וּא) = 18, chai, 'life'. Verse gematria: 4745 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "from·ladle·of" (מִכַּ֣ף, 3 letters) and the longest is "in·all·tribes" (בְּכׇל־שִׁבְטֵ֥י, 7 letters). Words sharing gematria 140: from·ladle·of, from·ladle·of, from·upon. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "judged" (נָד֔וֹן), "rescued·us" (הִצִּילָ֣נוּ), "enemy" (אֹיְבֵ֗ינוּ). The root כף appears 2 times in this verse. 18 unique roots are used. Frequent roots: "saying" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "and·it·was" (root היה, 153x in II Samuel). The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 6 and 13 words.
Rashi
All the people are arguing. They are disputing with one another.
Radak
"They were disputing." They were disputing and arguing with one another about restoring the king, and so too did Jonathan the Aramaic translator render it: "they argue."
"Away from Absalom." [Meaning] that it should not fall on us to stand against him and fight with him. And Jonathan [ben Uzziel] rendered the phrase "away from Absalom" [likewise].
Ralbag
And all the people were disputing throughout all the tribes of Israel. That is to say, they were arguing some with others, saying that it is fitting for them to bring back the king who saved them from the hand of their enemies and delivered them from the hands of the Philistines, after Absalom, whom they anointed over them as king, has already died.
Metzudat David
"All the people were arguing." They were arguing with one another, and for further clarification, it is stated that the argument was among all the tribes of Israel:
"And now." This means: Even though his hands were more than sufficient to deal with our enemies, nevertheless he fled from Absalom. This demonstrates his perfection, in that he did not give his son an opportunity to sin against him any further.
Metzudat Zion
In dispute. From the term of judgment and dispute.
Malbim
"And all the people were in a tumult" – this means that they all said to one another: "The king has saved us." They said: "Even if Absalom were alive, this would be a repayment of evil for good, for he saved us from the hands of our enemies. And it is also great foolishness, since we were saved through him, not through Absalom. How then could he flee from him?"
And Absalom, whom we anointed over us, is dead in battle. Now, therefore, why speak you not a word of bringing the king back?’
verse value 4459
Insights
Verse structure: 12 words, 55 letters. Verse gematria: 4459 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "died" (מֵ֖ת, 2 letters) and the longest is "and·Absalom" (וְאַבְשָׁלוֹם֙, 7 letters). 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "we·smeared" (מָשַׁ֣חְנוּ), "keeping·silent" (מַחֲרִשִׁ֖ים). 12 unique roots are used. Frequent roots: "the·king" (root מלך, 242x in II Samuel); "that" (root אשר, 188x in II Samuel); "upon·us" (root על, 121x in II Samuel). The etnachta (major mid-verse pause) falls on 'battle', dividing the verse into phrases of 6 and 6 words. Full calculation: וְאַבְשָׁלוֹם֙ [and·Absalom] (385) + אֲשֶׁ֣ר [that] (501) + מָשַׁ֣חְנוּ [we·smeared] (404) + עָלֵ֔ינוּ [upon·us] (166) + מֵ֖ת [died] (440) + בַּמִּלְחָמָ֑ה [battle] (125) + וְעַתָּ֗ה [now] (481) + לָמָ֥ה [why] (75) + אַתֶּ֛ם [you] (441) + מַחֲרִשִׁ֖ים [keeping·silent] (598) + לְהָשִׁ֥יב [to·bring·back] (347) + אֶת־הַמֶּֽלֶךְ [the·king] (496) = 4459.
Metzudat David
He died in battle. And from this it appears that David still stands in his success:
Metzudat Zion
Silent. Silent.
Malbim
Specifically now, since Absalom has died in battle, there is no one better than him; if so, why are you silent?
And king David sent to Zadok and to Abiathar the priests, saying: ‘Speak to the elders of Judah, saying: Why are you the last to bring the king back to his house?—For the speech of all Israel was come to the king, to bring him to his house.—
verse value 5924
Insights
Verse structure: 22 words, 109 letters. The shortest word is "went·in" (בָּ֥א, 2 letters) and the longest is "and·to·Abiathar" (וְאֶל־אֶבְיָתָ֥ר, 8 letters). Words sharing gematria 449: to·his·house, to·his·house. 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "speak" (דַּבְּר֞וּ), "to·the·elders·of" (אֶל־זִקְנֵ֤י). The root איל appears 4 times in this verse. 16 unique roots are used. Frequent roots: "saying" (root אמר, 334x in II Samuel); "David" (root דוד, 250x in II Samuel); "and·the·king" (root מלך, 242x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·his·house', dividing the verse into phrases of 17 and 5 words.
Rashi
And the word of all Israel came to the king. All of this is from the words of his errand [i.e., part of the message David instructed the priests to convey].
Ralbag
And the word of all Israel came to the king to his house. That is to say, all Israel agreed that the king return to his house.
Metzudat David
Why will you be last. Meaning: surely the end of the matter will be that you also will restore him, and if so why will Israel precede and you follow, for surely the word of Israel has already come to the king to return to his house, as written above: and all the people were arguing etc., and they sent after him immediately, even though it was not mentioned. And similarly it is said below that Israel said: and my word was not first etc.:
Malbim
(12–13) The Questions: Why is the phrase "why will you be last" repeated? And why did he first say "to restore the king to his house," and only afterward say "to restore the king"? And how could it be said, "the word of all Israel had come," when in truth this was not so?
"And the king" means to say: Even though all Israel had spoken thus, and David knew all this—that they were all at peace with him—there was no one who would bring this into effect after they had fled, each to his tent, scattered and dispersed. And David saw that it was necessary for the elders to do this, with the elders of Judah at the head, and after them everyone else would follow. Therefore, he sent to the elders of Judah, saying, "Why should you be the last?" He means to say that it was necessary: 1. To restore the king, that is, to restore him to his kingship; 2. To restore the king to his house, to Jerusalem. And first they would say, as if to establish, that the opinion of the elders of Judah agreed with the opinion of all Israel regarding restoring the king to his kingship. And they would reason with them about their not having been first in this matter of restoring the king to his house, for in this it was necessary that the elders of Judah go out to meet him. And [as for] "the matter of all Israel came to the king"—it had already become known to him that the matter of all Israel, with one voice, was that he should return to his kingship. And if so, it is your right to restore him to his house.
You are my brethren, you are my bone and my flesh; wherefore then should you be the last to bring back the king?
verse value 3283
Insights
Verse structure: 10 words, 43 letters. The shortest word is "my·brothers" (אַחַ֣י, 3 letters) and the longest is "last" (אַחֲרֹנִ֖ים, 6 letters). Words sharing gematria 441: you, you. 9 unique roots are used. Frequent roots: "the·king" (root מלך, 242x in II Samuel); "you·will·be" (root היה, 153x in II Samuel); "to·bring·back" (root שוב, 52x in II Samuel). The etnachta (major mid-verse pause) falls on 'you', dividing the verse into phrases of 5 and 5 words. Full calculation: אַחַ֣י [my·brothers] (19) + אַתֶּ֔ם [you] (441) + עַצְמִ֥י [my·bone] (210) + וּבְשָׂרִ֖י [and·my·flesh] (518) + אַתֶּ֑ם [you] (441) + וְלָ֧מָּה [and·why] (81) + תִֽהְי֛וּ [you·will·be] (421) + אַחֲרֹנִ֖ים [last] (309) + לְהָשִׁ֥יב [to·bring·back] (347) + אֶת־הַמֶּֽלֶךְ [the·king] (496) = 3283.
Radak
"You are my brothers." The point of the words he sent to Zadok and Abiathar was that they should speak these words to the elders of Judah. And while David was putting these words in the messenger's mouth, word from all Israel came to the king, to his house, by means of messengers and letters, to bring him back. And because of this, he interrupted the words, and "the matter of all Israel came" [is inserted between them].
Metzudat David
"You are my brothers." In David's stead they would say [this], for they are brothers to him from one tribe; and being so, it was fitting for them to precede, and not delay:
Malbim
And if you reply that you do not agree even to this, namely, that he return to his kingship, because you fear that he will punish the elders of Judah who rebelled against him, to this he replied: "You are my brothers, my own bone and flesh" — you need not fear punishment, for you are the king's brothers and members of his tribe — "and why should you be the last to restore the king?" That is to say, why should your consent to restoring the kingship be the last? And it was his wisdom that he began to speak with them about restoring the king to his home, implying that in his eyes there was no doubt that they desired his kingship. The alternative possibility, that they would not wish to restore him to his kingship, he mentioned at the end of his words, as though it were a remote possibility in his view.
And say you to Amasa: Are you not my bone and my flesh? God do so to me, and more also, if you be not captain of the host before me continually in the room of Joab.’
verse value 5239
Insights
Verse structure: 18 words, 78 letters. Notable word values: "God" (אֱלֹהִים֙) = 86, equal to Elohim. Verse gematria: 5239 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "thus" (כֹּ֣ה, 2 letters) and the longest is "all·the·days" (כׇּל־הַיָּמִ֖ים, 7 letters). 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·to·Amasa" (וְלַֽעֲמָשָׂא֙), "you·shall·say" (תֹּֽמְר֔וּ), "will·He·add" (יוֹסִ֔יף). The root כה appears 2 times in this verse. 17 unique roots are used. Frequent roots: "you·shall·say" (root אמר, 334x in II Samuel); "shall·be" (root היה, 153x in II Samuel); "Joab" (root יואב, 101x in II Samuel). The etnachta (major mid-verse pause) falls on 'you', dividing the verse into phrases of 6 and 12 words.
Rashi
And to Amasa. Who is commander of the army—you shall say: 'Are you not my sister's son?'
Radak
"Tomru" ["you shall say"]. It is written defectively, missing the alef [i.e., as if it were not from אמר, "to say," though it is read "to'amru"]; and likewise "asher yomrukha limzimah" ["who invoke You for evil," Psalms 139:20] is written without the alef.
“Under Joab.” For David hated Joab because he had killed Absalom, and he desired to remove him so that he would not be his commander of the army.
Ralbag
If not, you shall be commander of the army before me all your days instead of Joab. It seems that David did this so that Amasa not fear him, lest he turn the heart of the men of Judah away from David. Or perhaps he was affected with some emotion against Joab because of the harsh words he spoke to him concerning his weeping over Absalom. Or perhaps it was also reported to him that Joab transgressed his command by killing Absalom.
Metzudat David
My own flesh and blood. The son of Avigayil, my sister:
"So may [God] do, etc." This refers to the matter of an oath; he spoke in truncated terms and did not state [the punishment] explicitly, and there are many such instances in Scripture.
"In place of Joab." Because he had killed Absalom, [David] desired to remove him.
Metzudat Zion
You shall say. Like 'you shall say' with an aleph.
Malbim
And as for Amasa — since he was to be commander of the army — he [David] promised him that he would take Joab's place, whom he wanted to remove on account of his having killed Absalom.
And he bowed the heart of all the men of Judah, even as the heart of one man; so that they sent to the king: ‘Return you, and all your servants.’
verse value 2557
Insights
Verse structure: 10 words, 51 letters. Notable word values: "one" (אֶחָ֑ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "and·he·inclined" (וַיַּ֛ט, 3 letters) and the longest is "all·man·Judah" (כׇּל־אִישׁ־יְהוּדָ֖ה, 10 letters). 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "inner man" (אֶת־לְבַ֥ב), "all·man·Judah" (כׇּל־אִישׁ־יְהוּדָ֖ה), "as·man" (כְּאִ֣ישׁ). The root איש appears 2 times in this verse. 9 unique roots are used. Frequent roots: "to·the·king" (root איל, 202x in II Samuel); "all·man·Judah" (root איש, 140x in II Samuel); "and·all·your·servants" (root עבד, 109x in II Samuel). The etnachta (major mid-verse pause) falls on 'one', dividing the verse into phrases of 5 and 5 words. Full calculation: וַיַּ֛ט [and·he·inclined] (25) + אֶת־לְבַ֥ב [inner man] (435) + כׇּל־אִישׁ־יְהוּדָ֖ה [all·man·Judah] (391) + כְּאִ֣ישׁ [as·man] (331) + אֶחָ֑ד [one] (13) + וַֽיִּשְׁלְחוּ֙ [and·they·sent] (360) + אֶל־הַמֶּ֔לֶךְ [to·the·king] (126) + שׁ֥וּב [return] (308) + אַתָּ֖ה [you] (406) + וְכׇל־עֲבָדֶֽיךָ [and·all·your·servants] (162) = 2557.
Radak
"And he inclined the heart of every man of Judah." Amasa inclined the heart of every man of Judah. And Targum Yonatan, who rendered it "ve-itpeni" [and it turned], appears to have read it "vayet" with a tzere under the yod. But the Masorah testifies about it that it is with a patach under the yod, and states that two [such forms] are vocalized with a patach: "vayet aleinu chesed" ["and He extended kindness to us," Ezra 9:9], and this one.
Metzudat David
"And he turned." With these words David turned the hearts of all of them, just as one easily turns the heart of a single person:
So the king returned, and came to the Jordan. And Judah came to Gilgal, to go to meet the king, to bring the king over the Jordan.
verse value 3679
Insights
Verse structure: 13 words, 65 letters. Notable word values: "and·Judah" (וִיהוּדָ֞ה) = 36, double chai. Verse gematria: 3679 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "went·in" (בָּ֣א, 2 letters) and the longest is "until·Jordan" (עַד־הַיַּרְדֵּ֑ן, 7 letters). Words sharing gematria 95: king, king. 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "until·Jordan" (עַד־הַיַּרְדֵּ֑ן). The root מלך appears 3 times in this verse. 9 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "and·came" (root בוא, 131x in II Samuel); "to·go" (root הלך, 96x in II Samuel). The etnachta (major mid-verse pause) falls on 'until·Jordan', dividing the verse into phrases of 4 and 9 words. Full calculation: וַיָּ֣שׇׁב [and·he·returned] (318) + הַמֶּ֔לֶךְ [king] (95) + וַיָּבֹ֖א [and·came] (19) + עַד־הַיַּרְדֵּ֑ן [until·Jordan] (343) + וִיהוּדָ֞ה [and·Judah] (36) + בָּ֣א [went·in] (3) + הַגִּלְגָּ֗לָה [to·Gilgal] (76) + לָלֶ֙כֶת֙ [to·go] (480) + לִקְרַ֣את [to·meet] (731) + הַמֶּ֔לֶךְ [king] (95) + לְהַעֲבִ֥יר [to·bring·over] (317) + אֶת־הַמֶּ֖לֶךְ [the·king] (496) + אֶת־הַיַּרְדֵּֽן [Jordan] (670) = 3679.
Metzudat David
He came to Gilgal. They gathered to Gilgal, and it is on the western side of the Jordan:
And Shimei the son of Gera, the Benjamite, who was of Bahurim, made haste and came down with the men of Judah to meet king David.
verse value 3432
Insights
Verse structure: 12 words, 58 letters. Verse gematria: 3432 is divisible by 26, the value of the divine name Hashem. The shortest word is "that" (אֲשֶׁ֖ר, 3 letters) and the longest is "the·Benjamite" (בֶּן־הַיְמִינִ֔י, 8 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·hastened" (וַיְמַהֵ֗ר), "from·Bahurim" (מִבַּחוּרִ֑ים), "with·man" (עִם־אִ֣ישׁ). The root בין appears 2 times in this verse. 11 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "king" (root מלך, 242x in II Samuel); "that" (root אשר, 188x in II Samuel). The etnachta (major mid-verse pause) falls on 'from·Bahurim', dividing the verse into phrases of 6 and 6 words. Full calculation: וַיְמַהֵ֗ר [and·hastened] (261) + שִׁמְעִ֤י [Shimei] (420) + בֶן־גֵּרָא֙ [son·of·Gera] (256) + בֶּן־הַיְמִינִ֔י [the·Benjamite] (177) + אֲשֶׁ֖ר [that] (501) + מִבַּחוּרִ֑ים [from·Bahurim] (306) + וַיֵּ֙רֶד֙ [and·went·down] (220) + עִם־אִ֣ישׁ [with·man] (421) + יְהוּדָ֔ה [Judah] (30) + לִקְרַ֖את [to·meet] (731) + הַמֶּ֥לֶךְ [king] (95) + דָּוִֽד [David] (14) = 3432.
Metzudat David
And Shimei hastened. He hastened to come before all the house of Joseph:
And there were a thousand men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him. And they rushed into the Jordan before the king.
verse value 5105
Insights
Verse structure: 18 words, 75 letters. The shortest word is "man" (אִ֣ישׁ, 3 letters) and the longest is "from·Benjamin" (מִבִּנְיָמִן֒, 6 letters). 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·thousand" (וְאֶ֨לֶף), "five" (וַחֲמֵ֨שֶׁת), "his·sons" (בָּנָ֛יו). 18 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "man" (root איש, 140x in II Samuel); "his·servants" (root עבד, 109x in II Samuel). The etnachta (major mid-verse pause) falls on 'with·him', dividing the verse into phrases of 14 and 4 words.
Rashi
And they passed the Yarden. (Targum:) 'They broke it with their shields.'
Radak
"Vetzal'chu" [and they crossed]. Like "ve'avru" [and they crossed]. And so did Targum Yonatan translate it: "vegazu" [and they crossed]; and he translated "al hama'avarot" [at the fords] as "al magizta" [at the crossing-place]. Or, the interpretation is "u-vik'u" [and they broke through], similar to "pen yitzlach ke'esh beit Yosef" ["lest it break out like fire against the house of Joseph," Amos 5:6]. And he [Targum] translated "vayivka atzei ha'olah" ["and he split the wood of the burnt offering," Genesis 22:3] as "ve-tzalach yat aei de-alta" [and he cut the wood of the burnt offering] — meaning, they crossed on foot, for there was a place in the Jordan at that time where they used to cross there on foot.
Before the king. To come before the king:
Ralbag
And they crossed the Jordan before the king. As though they broke it from the abundance of their crossing there.
Metzudat David
And they crossed the Jordan. They crossed the Jordan before him, like servants before their master:
Metzudat Zion
And they passed. And they passed, and its likeness (there 14:6): and the spirit of the Lord came upon him.
Malbim
And they crossed the Jordan, according to what will be explained in verses 17 and 18: after Judah and the sons of Benjamin came to meet the king on the eastern side of the Jordan, then Judah crossed first. This is what is meant by “they crossed the Jordan,” namely, that they breached it before the king, meaning prior to his crossing. And afterward:
And the ferryboat passed to and fro to bring over the king’s household, and to do what he thought good. And Shimei the son of Gera fell down before the king, when he would go over the Jordan.
verse value 4410
Insights
Verse structure: 15 words, 70 letters. Verse gematria: 4410 is divisible by 18, the value of chai ('life'). The shortest word is "fell" (נָפַל֙, 3 letters) and the longest is "and·to·do" (וְלַעֲשׂ֥וֹת, 6 letters). Words sharing gematria 95: king, king. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·it·crossed" (וְעָבְרָ֣ה), "ford" (הָעֲבָרָ֗ה), "to·bring·over" (לַֽעֲבִיר֙). The root עבר appears 3 times in this verse. 12 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "son·of·Gera" (root בין, 98x in II Samuel); "the·house·of" (root בית, 97x in II Samuel). The etnachta (major mid-verse pause) falls on 'with·his·eyes', dividing the verse into phrases of 8 and 7 words.
Rashi
And the ferry passed. The ferryboat by which they cross the breadth of the river.
Radak
"Va-avrah ha-avarah la'avir" [and the ferry crossed to carry over]. Like "leha'avir" [to bring across]. And likewise "lashmid me'uzaneha" ["to destroy her strongholds," Isaiah 23:11] is like "lehashmid" [to destroy]. And the meaning of "ha-avarah" is the ferry-boat by which they cross the Jordan; therefore it is called "avarah" [ferry].
"the house of the king." [Meaning] the women and children who were unable to cross on their feet. And one may explain "ha-avarah" as a noun meaning a company of people, and so Targum Yonatan translated it according to its plain sense: "magizta." And it is possible that he also called the crossing ferry-boat "magizta," and so it is; therefore he rendered "ve-avrah" [it crossed] as "ve-avru" [they crossed].
"When he crossed the Jordan." When the king came to cross the Jordan, Shimei came and fell before him, [pleading] that he [the king] would forgive him for his sin.
Ralbag
And a ferry passed over. It is the small boat in which they cross the river.
And he fell before the king. He prostrated and submitted before him to request from him forgiveness for what he erred against him in his departure.
Metzudat David
"And she passed over." This means: And that congregation did yet another thing, in that the ship crossed over to convey the king's household—namely, the women and the children—across. And this is what is meant by "to do that which was right in his eyes," namely, to flatter him so that he would pardon Shimei for his transgression.
When he crossed the Jordan. At the time of his crossing the Jordan:
Metzudat Zion
The ferry. Meaning: a boat in which they cross the breadth of the waters.
To ferry. Like 'to cause to cross'.
Malbim
And the ferry (i.e., the boat of the Jordan) crossed to ferry the king's household across, for the king and his household crossed after them, as stated in verse 17, "and all the people crossed, and the king crossed." (And what is stated, "to do what is good in his eyes," means that they did not impose conditions upon him, such as returning him on specific terms, or on the condition that he pardon everyone who had transgressed against him, as is usually the case after a rebellion. Rather, they submitted themselves to him in every way, that he should do as seemed good in his eyes, whether to pardon or to punish. And this too incited Shimei to plead for his life.) And Shimei, etc., for Shimei and the sons of Benjamin remained till last, as will be explained in verse 18, and they crossed the Jordan after the king. Therefore, at the time the king wished to cross, he fell before him, for after crossing the Jordan he would assume the kingship. And a king who waives his honor, his honor is not waived; not so before he had crossed, for then his status was that of a private person, and he could waive [his honor].
And he said to the king: ‘Let not my lord impute iniquity to me, neither do you remember that which your servant did iniquitously the day that my lord the king went out of Jerusalem, that the king should take it to his heart.
verse value 4699
Insights
Verse structure: 17 words, 84 letters. Notable word values: "did·wrong" (הֶעֱוָ֣ה) = 86, equal to Elohim. The shortest word is "perversity" (עָוֺן֒, 3 letters) and the longest is "let·him·not·impute·to·me" (אַל־יַחֲשָׁב־לִ֣י, 8 letters). Words sharing gematria 126: to·the·king, perversity. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "let·him·not·impute·to·me" (אַל־יַחֲשָׁב־לִ֣י), "and·do·not·remember" (וְאַל־תִּזְכֹּ֗ר), "did·wrong" (הֶעֱוָ֣ה). The root איל appears 3 times in this verse. 13 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "to·the·king" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'from·Jerusalem', dividing the verse into phrases of 14 and 3 words.
Metzudat David
"Let not my lord count this as iniquity against me. In that I was among those who conspired to incline after Absalom, and as one who said, 'Behold, nearly all inclined after him,' why should this be counted as iniquity against me more than against all the others?"
"And do not remember." Even regarding the curse that I alone transgressed, I asked that he not remember them, so as not to take them to heart:
Metzudat Zion
He committed iniquity. From the word 'iniquity':
Malbim
(20-21) The Questions: The words of Shimei are doubled: he said, "Let it not be counted to me as iniquity," meaning that it should not be counted as iniquity at all; and he said a second time, "and do not remember," meaning that even if it is counted as iniquity, it should not be remembered. And also, what is meant by "to lay it to the king's heart" [remains to be explained].
"Let it not be counted against him" means that he sinned in two respects: 1. The general sin that existed among the conspirators, namely, rebellion against the royal authority, which is punishable by death; and regarding this it says, "Let not this sin be counted against him at all," because inevitably he would have transgressed the offense of rebellion, in which the entire nation sinned. 2. What he sinned specifically was in the matter of the cursing, regarding which it says, "Do not remember the iniquity of Your servant." This sin is grave from three perspectives: 1. From the perspective of the act itself, regarding which it says, "the iniquity he committed." 2. From the perspective of the time, on the day when my lord the king left Jerusalem weary and exhausted, as in the matter, "for they pursue the one whom You struck down." 3. From the perspective of intent, for the intent of one who rebels against the royal authority is to cast off the yoke; not so with the cursing and stoning that occurred after the king had fled—the intent was evil, aiming to weigh upon the king's heart, to sadden and wound the king's heart and cause him distress.
For your servant does know that I have sinned; therefore, behold, I am come this day the first of all the house of Joseph to go down to meet my lord the king.’
verse value 3999
Insights
Verse structure: 15 words, 63 letters. The shortest word is "for" (כִּ֚י, 2 letters) and the longest is "and·behold·I·came" (וְהִנֵּה־בָ֣אתִי, 8 letters). Words sharing gematria 61: I, day. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·behold·I·came" (וְהִנֵּה־בָ֣אתִי), "to·all·house·of" (לְכׇל־בֵּ֣ית), "Joseph" (יוֹסֵ֔ף). The root כי appears 2 times in this verse. 14 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "for" (root כי, 110x in II Samuel); "your·servant" (root עבד, 109x in II Samuel). The etnachta (major mid-verse pause) falls on 'I·have·sinned', dividing the verse into phrases of 6 and 9 words.
Rashi
First of all the house of Yosef. All Israel sinned against you, and I more than all of them; and behold, I have come to seek forgiveness. If you accept me, all Israel is assured that you will accept them; and if not, they will be afraid to return to you again.
Radak
"To all the house of Joseph." Because he [Shimei] was from the tribe of Benjamin, and the tribe of Benjamin — [together with] Ephraim and Manasseh — are called the "house of Joseph," for he [Joseph] was their head. And there is a midrashic interpretation: Shimei said to David: Joseph's brothers repaid him evil, yet he repaid them good; so too I — I have repaid you evil, you repay me good. And there is another, related midrashic interpretation: all Israel is called "Joseph," as it is written, "Perhaps the LORD of Hosts will be gracious to the remnant of Joseph" [Amos 5:15], and likewise, "Shepherd of Israel, give ear, You who lead Joseph like a flock" [Psalm 80:2]. Shimei said to David: all Israel repaid you evil, and I more than all of them; and all Israel are sitting and waiting to see what you will do with me — if you accept me, all Israel will come to you as one and make peace with you.
Ralbag
To all the house of Joseph. He called all Israel 'Joseph' because of the abundance of Joseph's sons, since from Joseph's sons were most of the rulers in Israel.
Metzudat David
"For he knows." I know for myself that I have sinned, and I repent of it:
First. To demonstrate great humility:
"To all the house of Joseph." All Israel are called the "house of Joseph," as it is written (Amos 5:15): "Perhaps He will be gracious... to the remnant of Joseph." And because he sustained them in Egypt, they were named after him.
Malbim
“Because he knew,” meaning: “It is sufficient for me that my punishment be in accordance with what I have known and recognized—namely, the magnitude of my sin. And just as I recognized the greatness of my sin, so too did I precede others in becoming an example for many, in that I was the first among all the House of Joseph [to confess]. From me, all of them will learn an a fortiori argument to return to You.”
But Abishai the son of Zeruiah answered and said: ‘Shall not Shimei be put to death for this, because he cursed Hashem’S anointed?’
verse value 4182
Insights
Verse structure: 13 words, 53 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "son·of·Zeruiah" (בֶּן־צְרוּיָה֙, 7 letters). 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "in·place·of" (הֲתַ֣חַת). 13 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 'Shimei', dividing the verse into phrases of 9 and 4 words. Full calculation: וַיַּ֨עַן [and·he·answered] (136) + אֲבִישַׁ֤י [Abishai] (323) + בֶּן־צְרוּיָה֙ [son·of·Zeruiah] (363) + וַיֹּ֔אמֶר [and·said] (257) + הֲתַ֣חַת [in·place·of] (813) + זֹ֔את [this] (408) + לֹ֥א [not] (31) + יוּמַ֖ת [day] (456) + שִׁמְעִ֑י [Shimei] (420) + כִּ֥י [for] (30) + קִלֵּ֖ל [has·cursed] (160) + אֶת־מְשִׁ֥יחַ [anointed] (759) + יְהֹוָֽה [Hashem] (26) = 4182.
Radak
"Under this condition." If for this act of submissiveness that Shimei performed, he was to be forgiven so that he would not die, yet he committed a grave sin, for he cursed the Anointed One of the Lord:
Metzudat David
Is this then. And is it on account of such small humbleness that he should not be put to death for having cursed the Lord's anointed:
Metzudat Zion
Is it instead? Is it in place of:
He cursed. From the word lightness and disgrace.
Malbim
In this context, "instead" means: even though You must certainly forgive the sin of rebellion, since it was an error committed by the entire people, and You will not punish them for it; nevertheless, in place of that, since he cursed, should he not be put to death? For that is a grave, individual sin, one in which he alone sinned.
And David said: ‘What have I to do with you, you sons of Zeruiah, that you should this day be adversaries to me? shall there any man be put to death this day in Israel? for do not I know that I am this day king over Israel?’
verse value 4586
Insights
Verse structure: 20 words, 87 letters. The shortest word is "for" (כִּ֚י, 2 letters) and the longest is "that·you·be·to·me" (כִּֽי־תִֽהְיוּ־לִ֥י, 8 letters). Words sharing gematria 311: Zeruiah, man. 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "that·you·be·to·me" (כִּֽי־תִֽהְיוּ־לִ֥י), "as·adversary" (לְשָׂטָ֑ן), "I·am·king" (אֲנִי־מֶ֥לֶךְ). The root יום appears 3 times in this verse. 17 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "David" (root דוד, 250x in II Samuel); "that·you·be·to·me" (root היה, 153x in II Samuel). The etnachta (major mid-verse pause) falls on 'as·adversary', dividing the verse into phrases of 9 and 11 words.
Rashi
Today a man shall be put to death. In wonder—for today I am king. Until now I thought that no great man like this would slight me unless the kingdom was removed from me by the Almighty and He told him: 'Curse David.' But now that he repents, I know that I am king.
Metzudat David
What have I to do with you. Meaning: what is the enmity between us, what have you done to me, and what have I done to you, that you should be to me today an adversary and an accuser to destroy the kingship thereby. And is it fitting that a man should be put to death in Israel today, for surely I recognize in the matter that it is as though today were the beginning of my kingship, and if I take vengeance on him, surely all will think that I will take vengeance on them for having rebelled against me, and it will be a reason for them not to make me king from now on:
Metzudat Zion
For an adversary. For an accuser.
Malbim
"What have I to do with you?" He replied that he should not be put to death for two reasons. First, because from this there would easily arise harm, in that when they see that he takes vengeance on those who provoke him, they will say that he likewise bears a grudge against his enemies and punishes all who conspire, and they will not return to him. And this is what is written, "For you should be an adversary to me today." Second, because he considers that day as if he had begun to reign anew, since on that day they accepted him [as king] — the custom of kings is that on the day of their coronation they show kindness and pardon all the king's prisoners from death, and how much more so should no death be decreed on that day. And this is what is written, "Should a man be put to death in Israel today?" And he explained the reason for these two [by saying]: "Do I not know that today I am king over Israel?" It is not fitting to put him to death for the two reasons stated: whether from the aspect that the kingship is still tenuous in my hand — this would be an adversary [to my reign] — or from the aspect of the second reason.
And the king said to Shimei: ‘You shall not die.’ And the king swore to him.
verse value 2199
Insights
Verse structure: 8 words, 32 letters. Notable word values: "to·him" (ל֖וֹ) = 36, double chai. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "to·Shimei" (אֶל־שִׁמְעִ֖י, 6 letters). Words sharing gematria 95: king, king. 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·Shimei" (אֶל־שִׁמְעִ֖י). The root מלך appears 2 times in this verse. 6 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "to·Shimei" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'die', dividing the verse into phrases of 5 and 3 words. Full calculation: וַיֹּ֧אמֶר [and·said] (257) + הַמֶּ֛לֶךְ [king] (95) + אֶל־שִׁמְעִ֖י [to·Shimei] (451) + לֹ֣א [not] (31) + תָמ֑וּת [die] (846) + וַיִּשָּׁ֥בַֽע [and·swore] (388) + ל֖וֹ [to·him] (36) + הַמֶּֽלֶךְ [king] (95) = 2199.
And Mephibosheth the son of Saul came down to meet the king; and he had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came home in peace.
verse value 6044
Insights
Verse structure: 18 words, 88 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·his·garments" (וְאֶת־בְּגָדָיו֙, 8 letters). Words sharing gematria 412: and·not·he·did, and·not·he·did. 7 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·Mephibosheth" (וּמְפִבֹ֙שֶׁת֙), "his·moustache" (שְׂפָמ֗וֹ), "and·his·garments" (וְאֶת־בְּגָדָיו֙). The root מלך appears 2 times in this verse. 15 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "that·he·came" (root אשר, 188x in II Samuel); "son·of·Saul" (root בין, 98x in II Samuel). The etnachta (major mid-verse pause) falls on 'king', dividing the verse into phrases of 5 and 13 words.
Rashi
And he did not make his feet. Language of grooming—the removal of hair between the legs.
His mustache. 'Grenon' in Old French.
Radak
"And he did not tend to his feet, and he did not tend to his mustache." As the Targum renders it: "ve-lo shataf raglohi ve-lo sifer sifmei" [and he did not wash his feet and did not trim his mustache]. That is to say, he did not even wash his feet, needless to say the rest of his body; and he did not even shave his mustache, which is the hair on the lip.
Ralbag
And he did not dress his feet and he did not dress his mustache. That is to say, he did not remove the nails of his feet and did not shave the hair of his beard and his mustache.
Metzudat David
And he had not washed his feet. He had not washed his feet nor trimmed the hair on his lip [mustache], etc., for he was grieved by David's distress:
Metzudat Zion
Saul's son. Even the son's son is called 'son'.
Made. Arranged, and so (Genesis 18:7): and he made haste to make it ready.
His mustache. The hair on the lip, and so (Leviticus 13:45): and he shall cover his mustache.
Malbim
And regarding Mephibosheth, I have already explained (above 16:13) that David accepted Ziba's words on account of two matters: 1. It appeared that Ziba's words were true because Mephibosheth had not gone with the king to share in his distress; 2. Because he had not feared to remain in Jerusalem, although he was one of David's friends. Here, however, it is stated that when he came before David, it became clearly evident that his servant had spoken falsely against him. For the proof derived from his not having shared in his master's distress appeared to be false, since he had not trimmed his toenails or his mustache, nor washed his clothes, from the day the king departed until his return, demonstrating that he had mourned and grieved over his master's distress. Likewise, the second proof—that he had remained in Jerusalem without fear—was also false, for:
And it came to pass, when he was come to Jerusalem to meet the king, that the king said to him: ‘Wherefore went not you with me, Mephibosheth?’
verse value 3377
Insights
Verse structure: 12 words, 52 letters. Notable word values: "to·him" (לוֹ֙) = 36, double chai. The shortest word is "to·him" (לוֹ֙, 2 letters) and the longest is "Jerusalem" (יְרוּשָׁלִַ֖ם, 6 letters). Words sharing gematria 95: king, king. 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "for·comes" (כִּי־בָ֥א). The root מלך appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "and·it·was" (root היה, 153x in II Samuel). The etnachta (major mid-verse pause) falls on 'king', dividing the verse into phrases of 5 and 7 words. Full calculation: וַיְהִ֛י [and·it·was] (31) + כִּי־בָ֥א [for·comes] (33) + יְרוּשָׁלִַ֖ם [Jerusalem] (586) + לִקְרַ֣את [to·meet] (731) + הַמֶּ֑לֶךְ [king] (95) + וַיֹּ֤אמֶר [and·said] (257) + לוֹ֙ [to·him] (36) + הַמֶּ֔לֶךְ [king] (95) + לָ֛מָּה [why] (75) + לֹא־הָלַ֥כְתָּ [not·you·went] (486) + עִמִּ֖י [with·me] (120) + מְפִיבֹֽשֶׁת [Mephibosheth] (832) = 3377.
Rashi
Why did you not go with me. To leave Yerushalayim when I left?
Radak
"When he came to Jerusalem to meet the king." Explanation: when David came to Jerusalem, Mephibosheth came out to meet him; and the verb "ba" ["he came"], stated [once], stands in place of two [i.e., serves for both David's coming and Mephibosheth's coming].
Metzudat David
"For when he came to Jerusalem." This means: When David came to Jerusalem, Mephibosheth went out to meet the king.
"Why did you not go with me?"—as the rest of my friends went [with me]:
Malbim
"And it came to pass when he came to Jerusalem to meet the king": The intent is to say that indeed Mephibosheth had dwelt until now outside the city, hidden and concealed; and that he came to Jerusalem now at the time that David came, and there he received his presence. And as his righteousness had already become apparent, and the king asked him, "Why did you not go with me?" he answered:
And he answered: ‘My lord, O king, my servant deceived me; for your servant said: I will saddle me an ass, that I may ride thereon, and go with the king; because your servant is lame.
verse value 2956
Insights
Verse structure: 16 words, 70 letters. Notable word values: "my·servant" (עַבְדִּ֣י) = 86, equal to Elohim. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "let·me·saddle·for·myself" (אֶחְבְּשָׁה־לִּי֩, 7 letters). Words sharing gematria 96: your·servant, Your·servant. 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "deceived·me" (רִמָּ֑נִי), "for·said" (כִּי־אָמַ֨ר), "let·me·saddle·for·myself" (אֶחְבְּשָׁה־לִּי֩). The root עבד appears 3 times in this verse. 12 unique roots are used. Frequent roots: "and·he·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "on" (root על, 121x in II Samuel). The etnachta (major mid-verse pause) falls on 'deceived·me', dividing the verse into phrases of 5 and 11 words.
Rashi
For your servant is lame. And I cannot go on foot.
Radak
"My servant deceived me." [Meaning] that he went without my knowledge; for I had said, "I will saddle the donkey for myself," and in the meantime he went.
“And I will ride upon it.” “It” was a female, and “donkey” is inclusive of both male and female.
Metzudat David
He has deceived me. He deceived me, for I said I would saddle the donkey to ride on it, for I am lame and I cannot walk on my feet, and in the meantime he went alone, and I was unable to go by myself:
Metzudat Zion
He deceived me. From the word deceit.
I will saddle. A matter of arranging the saddle:
For me. For my need:
Lame. Limping.
Malbim
(27-28) “Your servant has sinned. Not only did he not saddle the donkey for me, but he also spoke falsely about your servant. And I do not need to make excuses for his lies, for my lord the king is like an angel of God, who knows everything by his own wisdom. Moreover, the purpose of making excuses would be to have the field returned to me and for the king to retract his statement, but I do not desire this; rather, ‘do what is right in your eyes.’”
And he has slandered your servant to my lord the king; but my lord the king is as an angel of God; do therefore what is good in your eyes.
verse value 1471
Insights
Verse structure: 11 words, 54 letters. The shortest word is "king" (הַמֶּ֑לֶךְ, 4 letters) and the longest is "to·firm" (אֶל־אֲדֹנִ֖י, 6 letters). Words sharing gematria 95: king, king. 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·he·slandered" (וַיְרַגֵּ֣ל), "in·your·servant" (בְּעַבְדְּךָ֔). The root אדון appears 2 times in this verse. 9 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "in·your·servant" (root עבד, 109x in II Samuel); "and·do" (root עשה, 79x in II Samuel). The etnachta (major mid-verse pause) falls on 'king', dividing the verse into phrases of 4 and 7 words. Full calculation: וַיְרַגֵּ֣ל [and·he·slandered] (249) + בְּעַבְדְּךָ֔ [in·your·servant] (98) + אֶל־אֲדֹנִ֖י [to·firm] (96) + הַמֶּ֑לֶךְ [king] (95) + וַֽאדֹנִ֤י [and·my·lord] (71) + הַמֶּ֙לֶךְ֙ [king] (95) + כְּמַלְאַ֣ךְ [as·messenger·of] (111) + הָאֱלֹהִ֔ים [God] (91) + וַעֲשֵׂ֥ה [and·do] (381) + הַטּ֖וֹב [the·good] (22) + בְּעֵינֶֽיךָ [in·your·eyes] (162) = 1471.
Radak
"And he slandered your servant." A matter of talebearing; and likewise, in the Kal [conjugation]: "lo ragal al leshono" ["he has no slander on his tongue," Psalms 15:3].
Metzudat David
"And he has slandered." And behold, I know that he spoke slanderous words about me:
As an angel of God. To know truth and falsehood, and therefore [he said], "do as is good in your eyes," for surely you will not deviate from the truth.
Metzudat Zion
And he spoke evil. A matter of gossiping and evil speech, as (Psalms 15:3): he has not slandered with his tongue.
For all my father’s house were deserving of death at the hand of my lord the king; yet did you set your servant among them that did eat at your own table. What right therefore have I yet? or why should I cry any more to the king?’
verse value 4797
Insights
Verse structure: 19 words, 83 letters. Notable word values: "my·father" (אָבִ֗י) = 13, the value of echad ('one') and ahavah ('love'). Verse gematria: 4797 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "for" (כִּי֩, 2 letters) and the longest is "except·men·of·death" (אִם־אַנְשֵֽׁי־מָ֙וֶת֙, 9 letters). Words sharing gematria 95: to·my·lord, king. 7 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "except·men·of·death" (אִם־אַנְשֵֽׁי־מָ֙וֶת֙), "and·you·set" (וַתָּ֙שֶׁת֙), "eating" (בְּאֹכְלֵ֖י). The root כי appears 2 times in this verse. 17 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "to·the·king" (root איל, 202x in II Samuel); "was" (root היה, 153x in II Samuel). The etnachta (major mid-verse pause) falls on 'your·table', dividing the verse into phrases of 13 and 6 words.
Radak
“And what more charity do I have [to ask for]? What is there for me to request further charity from You, that You do for me, or to cry out to You that You help me, since it is sufficient for You that You have placed me among those who eat at Your table?”
Ralbag
For behold, all my father's house was but men of death to my lord the king. He said this of the abundance of the persecutions with which Saul pursued David.
Metzudat David
"Men of death." Because Saul sought your life, and despite all that, you have done righteousness with me by being among those who eat from your table, for the sake of the righteousness of my father Jonathan.
"And what have I?"—apart from this, what more right do I still have, and to cry out further about it, for [the king] to do good with me in the matter of the inheritance?
Metzudat Zion
Men of death. Meaning: those liable to death.
And you set. And you placed.
Malbim
For he wished to say: Now that the field you gave me is an act of charity, and moreover you added charity and kindness beyond what you did by making me one of those who eat at your table (in place of all the men of Saul, who were deserving of death), how could I ask for another act of charity, namely the field? And all the more so, how could I cry out as though you had taken from me what was mine?
And the king said to him: ‘Why speak you any more of your matters? I say: You and Ziba divide the land.’
verse value 3810
Insights
Verse structure: 12 words, 50 letters. Notable word values: "to·him" (לוֹ֙) = 36, double chai. The shortest word is "to·him" (לוֹ֙, 2 letters) and the longest is "the·field" (אֶת־הַשָּׂדֶֽה, 6 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "you·shall·speak" (תְּדַבֵּ֥ר), "you·will·divide" (תַּחְלְק֖וּ), "the·field" (אֶת־הַשָּׂדֶֽה). The root אמר appears 2 times in this verse. 9 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "you·shall·speak" (root דבר, 107x in II Samuel). The etnachta (major mid-verse pause) falls on 'your·words', dividing the verse into phrases of 7 and 5 words. Full calculation: וַיֹּ֤אמֶר [and·said] (257) + לוֹ֙ [to·him] (36) + הַמֶּ֔לֶךְ [king] (95) + לָ֛מָּה [why] (75) + תְּדַבֵּ֥ר [you·shall·speak] (606) + ע֖וֹד [anymore] (80) + דְּבָרֶ֑יךָ [your·words] (236) + אָמַ֕רְתִּי [I·utteranced] (651) + אַתָּ֣ה [you] (406) + וְצִיבָ֔א [and·Ziba] (109) + תַּחְלְק֖וּ [you·will·divide] (544) + אֶת־הַשָּׂדֶֽה [the·field] (715) = 3810.
Radak
“Divide the field.” The term “field” encompasses the entire inheritance. And in the words of our Sages of blessed memory, when David said, “You and Ziba shall divide the field,” a heavenly voice went forth and said, “Jeroboam and Rehoboam shall divide the kingdom,” because he accepted slander from the mouth of Ziba and did not accept Mephibosheth’s justification before him, and he said to him, “Why do you speak any more words?” And the Scripture testifies concerning him: “He did not trim his feet, nor did he trim his mustache, nor did he wash his garments.”
Ralbag
And the king said to him, Why do you still speak your words? Since David had received this slander from Ziba, he could not, on account of Mephibosheth's words, depart completely from his belief [in it]. And for this he placed the matter in a middle ground between belief and non-belief, and said that he and Ziba shall divide the field.
Metzudat David
Why do you speak etc. Why do you multiply words, for behold I have said and decreed, that it shall be divided between the two of you:
Metzudat Zion
The field. It includes all the inheritance.
Malbim
"I said" — David recognized that he [Ziba] had slandered him [Mephibosheth], but that the king's decree could not be retracted. Rather, he explained his words, indicating that his intention had been that both of them should divide the field. And what is written, "I said," means that this was indeed my intention, and thus he did not retract his statement. Moreover, this did not constitute an injustice against Mephibosheth, since Ziba and his sons were working the field, they were entitled to half of it as tenant farmers who work on a fifty-fifty basis.
And Mephibosheth said to the king: ‘Indeed, let him take all, forasmuch as my lord the king is come in peace to his own house.’
verse value 3542
Insights
Verse structure: 12 words, 55 letters. The shortest word is "also" (גַּ֥ם, 2 letters) and the longest is "Mephibosheth" (מְפִיבֹ֙שֶׁת֙, 6 letters). 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "the·all" (אֶת־הַכֹּ֖ל). The root איל appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "to·the·king" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'let·him·take', dividing the verse into phrases of 6 and 6 words. Full calculation: וַיֹּ֤אמֶר [and·said] (257) + מְפִיבֹ֙שֶׁת֙ [Mephibosheth] (832) + אֶל־הַמֶּ֔לֶךְ [to·the·king] (126) + גַּ֥ם [also] (43) + אֶת־הַכֹּ֖ל [the·all] (456) + יִקָּ֑ח [let·him·take] (118) + אַ֠חֲרֵי [after] (219) + אֲשֶׁר־בָּ֞א [that·came] (504) + אֲדֹנִ֥י [my·lord] (65) + הַמֶּ֛לֶךְ [king] (95) + בְּשָׁל֖וֹם [in·peace] (378) + אֶל־בֵּיתֽוֹ [to·his·house] (449) = 3542.
Metzudat David
He may take all. Even if Ziba takes all, I do not care, after my lord has come in peace, for in this I rejoice more than in the inheritance:
Metzudat Zion
After. It is like 'since', as (Ezekiel 20:39): and afterward if you will not hear.
Malbim
And Mephibosheth replied that his heart would be so joyful at the coming of his king that it would not distress him even if he took everything. And our Sages of blessed memory said that David was punished for this, for he accepted slanderous speech, and through this the kingdom of the House of David was divided. Therefore, the matter of Mephibosheth is juxtaposed to the matter of Shimei, for there [in the case of Shimei] the transgression of the rebel who cursed his king was expiated, and here [in the case of Mephibosheth] he falsely accused a man who was his friend and bound by covenant with him, contrary to justice.
And Barzillai the Gileadite came down from Rogelim; and he passed on to Jordan with the king, to bring him on the way over the Jordan.
verse value 3277
Insights
Verse structure: 10 words, 54 letters. The shortest word is "he·went·down" (יָרַ֖ד, 3 letters) and the longest is "Jordan" (אֶת־הַיַּרְדֵּֽן, 7 letters). 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·let·him·go" (לְשַׁלְּח֖וֹ). The root ירדן appears 3 times in this verse. 8 unique roots are used. Frequent roots: "the·king" (root מלך, 242x in II Samuel); "to·let·him·go" (root שלח, 65x in II Samuel); "and·he·crossed" (root עבר, 50x in II Samuel). The etnachta (major mid-verse pause) falls on 'from·Rogelim', dividing the verse into phrases of 4 and 6 words. Full calculation: וּבַרְזִלַּי֙ [and·Barzillai] (255) + הַגִּלְעָדִ֔י [Gileadite] (122) + יָרַ֖ד [he·went·down] (214) + מֵרֹֽגְלִ֑ים [from·Rogelim] (323) + וַיַּעֲבֹ֤ר [and·he·crossed] (288) + אֶת־הַמֶּ֙לֶךְ֙ [the·king] (496) + הַיַּרְדֵּ֔ן [Jordan] (269) + לְשַׁלְּח֖וֹ [to·let·him·go] (374) + אֶת־הַיַּרְדֵּֽן [Jordan] (670) + (בירדן) [Jordan] (266) = 3277.
Rashi
To send him. To accompany him.
Radak
“To send him across the Jordan.” According to the Targum: “to accompany him [at] the Jordan,” and it is written *bi-Yarden* (with a *bet*), yet read *ha-Yarden* (with a *he*). Both readings are close [in meaning].
Metzudat David
To send him. To escort him across the Jordan:
Metzudat Zion
The king. With the king.
To send him. A matter of accompanying.
Now Barzillai was a very aged man, even fourscore years old; and he had provided the king with sustenance while he lay at Mahanaim; for he was a very great man.
verse value 3229
Insights
Verse structure: 13 words, 63 letters. The shortest word is "old" (זָקֵ֣ן, 3 letters) and the longest is "and·he·had·sustained" (וְהֽוּא־כִלְכַּ֤ל, 8 letters). Words sharing gematria 45: very, very. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "old" (זָקֵ֣ן), "and·he·had·sustained" (וְהֽוּא־כִלְכַּ֤ל), "in·his·dwelling" (בְּשִׁיבָת֣וֹ). The root מאד appears 2 times in this verse. 11 unique roots are used. Frequent roots: "the·king" (root מלך, 242x in II Samuel); "for·man" (root איש, 140x in II Samuel); "son·of·eighty" (root בין, 98x in II Samuel). The etnachta (major mid-verse pause) falls on 'year', dividing the verse into phrases of 5 and 8 words. Full calculation: וּבַרְזִלַּי֙ [and·Barzillai] (255) + זָקֵ֣ן [old] (157) + מְאֹ֔ד [very] (45) + בֶּן־שְׁמֹנִ֖ים [son·of·eighty] (492) + שָׁנָ֑ה [year] (355) + וְהֽוּא־כִלְכַּ֤ל [and·he·had·sustained] (118) + אֶת־הַמֶּ֙לֶךְ֙ [the·king] (496) + בְּשִׁיבָת֣וֹ [in·his·dwelling] (720) + בְמַחֲנַ֔יִם [in·Mahanaim] (150) + כִּי־אִ֛ישׁ [for·man] (341) + גָּד֥וֹל [great] (43) + ה֖וּא [he] (12) + מְאֹֽד [very] (45) = 3229.
Rashi
For he is a great man. In wealth.
Radak
“Upon his dwelling in the camps.” Just as [the fuller form] would read “upon his dwelling (yeshivato) in the camps” — the first root letter [i.e., the *pe ha-po‘el*, the yod] is missing from the noun-form, just as it is missing from the infinitive “upon his sitting.”
Ralbag
In his stay at Mahanaim. That is to say, in his dwelling at Mahanaim; or he means by this that he sustained him during his return to Mahanaim.
Metzudat David
"During his stay." At the time when he dwelt in Mahanaim:
A great man. In great wealth:
Metzudat Zion
To provide. A matter of providing food, as (Genesis 45:11): and I will provide for you.
Malbim
"And Barzillai" — he means to say that he treated him with honor for three reasons: 1. Due to his old age; 2. And he sustained [the king], etc., in order to repay a kindness; 3. Because he was a great man.
And the king said to Barzillai: ‘Come you over with me, and I will sustain you with me in Jerusalem.’
verse value 3370
Insights
Verse structure: 10 words, 46 letters. The shortest word is "you" (אַתָּה֙, 3 letters) and the longest is "to·Barzillai" (אֶל־בַּרְזִלָּ֑י, 7 letters). 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·Barzillai" (אֶל־בַּרְזִלָּ֑י), "and·I·will·provide·for" (וְכִלְכַּלְתִּ֥י). 9 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "to·Barzillai" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·Barzillai', dividing the verse into phrases of 3 and 7 words. Full calculation: וַיֹּ֥אמֶר [and·said] (257) + הַמֶּ֖לֶךְ [king] (95) + אֶל־בַּרְזִלָּ֑י [to·Barzillai] (280) + אַתָּה֙ [you] (406) + עֲבֹ֣ר [cross·over] (272) + אִתִּ֔י [with·me] (411) + וְכִלְכַּלְתִּ֥י [and·I·will·provide·for] (516) + אֹתְךָ֛ [you] (421) + עִמָּדִ֖י [with] (124) + בִּירוּשָׁלִָֽם [in·Jerusalem] (588) = 3370.
Malbim
"You shall cross with me" — he said to him two things: 1. Since it is the custom that in such a matter the greatest man among the people shall cross with the king in his honor, therefore you shall cross with me, for there is no one greater than you. 2. And I shall provide for you, and even though you do not need this, let it be: 1. With me, that you shall be one who eats at my table in honor; 2. In Jerusalem, the royal city, and you shall not dwell in a small city, Rogelim.
And Barzillai said to the king: ‘How many are the days of the years of my life, that I should go up with the king to Jerusalem?
verse value 2363
Insights
Verse structure: 10 words, 46 letters. The shortest word is "how·many" (כַּמָּ֗ה, 3 letters) and the longest is "to·the·king" (אֶל־הַמֶּ֑לֶךְ, 6 letters). 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "Barzillai" (בַּרְזִלַּ֖י), "how·many" (כַּמָּ֗ה), "day" (יְמֵי֙). 10 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "the·king" (root מלך, 242x in II Samuel); "to·the·king" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·the·king', dividing the verse into phrases of 3 and 7 words. Full calculation: וַיֹּ֥אמֶר [and·said] (257) + בַּרְזִלַּ֖י [Barzillai] (249) + אֶל־הַמֶּ֑לֶךְ [to·the·king] (126) + כַּמָּ֗ה [how·many] (65) + יְמֵי֙ [day] (60) + שְׁנֵ֣י [years·of] (360) + חַיַּ֔י [my·life] (28) + כִּי־אֶעֱלֶ֥ה [that·I·should·go·up] (136) + אֶת־הַמֶּ֖לֶךְ [the·king] (496) + יְרוּשָׁלִָֽם [Jerusalem] (586) = 2363.
Rashi
How many are the days of the years of my life. That remain for me to live?
For I go up, etc. Are they not few, and what benefit is there to me in your providing for me?
Metzudat David
How many are the days of the years of my life. Which I have left to live, and are they many for me to go up with the king to enjoy them:
Metzudat Zion
How many. What is the number:
Malbim
"And Barzillai said" [to the king] — he replied: 1. If my going were of use and benefit, would this benefit not last for a long time? For, "how many are the days of the years of my life," and this trouble is not worthwhile for such [a brief benefit], that I should go up with the king to Jerusalem.
I am this day fourscore years old; can I discern between good and bad? can your servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women? wherefore then should your servant be yet a burden to my lord the king?
verse value 7262
Insights
Verse structure: 25 words, 110 letters. The shortest word is "year" (שָׁנָה֩, 3 letters) and the longest is "son·of·eighty" (בֶּן־שְׁמֹנִ֣ים, 7 letters). Words sharing gematria 96: your·servant, your·servant, to·firm. 10 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "I·will·know" (הַאֵדַ֣ע), "between·good" (בֵּֽין־ט֣וֹב), "and·bad" (לְרָ֗ע). The root בין appears 2 times in this verse. 20 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "that" (root אשר, 188x in II Samuel); "it·will·be" (root היה, 153x in II Samuel). First appearance of the root שיר ("cattle") in II Samuel. The etnachta (major mid-verse pause) falls on 'and·female·singers', dividing the verse into phrases of 18 and 7 words.
Rashi
How should I know between good and evil. Between good food and bad food; and our Sages of blessed memory said (Shabbat 152a): he was steeped in lechery, therefore old age overtook him.
Metzudat David
A man of eighty, etc. And if so, I have but a little while longer to live.
Will I know? And furthermore, what benefit is there in my dwelling with him? If it is to bestow honor upon me by making me one of his counselors, will I truly discern between good and evil, given the extent of my old age? And if it is to feed me delicacies, will I truly taste the flavor of food and drink, so as to derive pleasure from choice provisions? And if it is to gladden my heart with the voice of male and female singers, will I still hear? For my ear has become heavy to hear, due to the weariness of old age.
"Still, a burden." It is not enough that he will not delight in enjoying my company, but I will still be regarded by him as a burden.
Metzudat Zion
Singers and singeresses. Male and female singers.
Malbim
(This is the second reason): That I should derive no benefit whatsoever from my going; for if he wants me because the king needs to seek counsel and wisdom from me — do I know today the difference between good and evil? And if it is for my own benefit, [then] "if your servant tastes," etc. — he means to say that I will no longer derive pleasure either from the sense of taste, nor from the remainder of the senses; regarding this he said, "If I hear again the voice of singers and singing women." And not only will it be of no benefit to me, but I will also become a burden.
Your servant would but just go over the Jordan with the king; and why should the king recompense it me with such a reward?
verse value 2504
Insights
Verse structure: 10 words, 49 letters. The shortest word is "as·little" (כִּמְעַ֞ט, 4 letters) and the longest is "Jordan" (אֶת־הַיַּרְדֵּ֖ן, 7 letters). 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "as·little" (כִּמְעַ֞ט), "dealing" (הַגְּמוּלָ֖ה). The root מלך appears 2 times in this verse. 8 unique roots are used. Frequent roots: "the·king" (root מלך, 242x in II Samuel); "your·servant" (root עבד, 109x in II Samuel); "will·cross" (root עבר, 50x in II Samuel). The etnachta (major mid-verse pause) falls on 'the·king', dividing the verse into phrases of 5 and 5 words. Full calculation: כִּמְעַ֞ט [as·little] (139) + יַעֲבֹ֧ר [will·cross] (282) + עַבְדְּךָ֛ [your·servant] (96) + אֶת־הַיַּרְדֵּ֖ן [Jordan] (670) + אֶת־הַמֶּ֑לֶךְ [the·king] (496) + וְלָ֙מָּה֙ [and·why] (81) + יִגְמְלֵ֣נִי [rewarded·me] (143) + הַמֶּ֔לֶךְ [king] (95) + הַגְּמוּלָ֖ה [dealing] (89) + הַזֹּֽאת [this] (413) = 2504.
Rashi
Almost my servant shall cross. A brief escort—let my servant cross to accompany you, after you cross the Yarden.
This reward. That is not good for me.
Radak
“Almost pass over.” I will pass over with you a little beyond the Jordan, and afterward I will return to my city.
Ralbag
Almost my servant shall cross the Jordan with the king. Meaning: little is what my servant crossed the Jordan with the king. And when the matter is so, why will the king recompense me with this recompense for the little good I did for him?
Metzudat David
“Almost.” The manner of a little: “Your servant will pass over with you from the Jordan and onward, and after this I will return to my house.”
"This recompense." As if to say: If he desired to repay me with kindness, why does he perform this recompense, which is not good for me?
Metzudat Zion
Deal kindly with me. A matter of returning good.
Malbim
(This is the third point.) “Almost I would have crossed” means: Why should He reward me with all this? (Even if I had benefited from it.) And is it because of the little that I did—namely, causing the King to cross the Jordan? For what did I do more than that? Surely I did very little, and it is not worthy of such a reward.
Let your servant, I pray you, turn back, that I may die in mine own city, by the grave of my father and my mother. But behold your servant Chimham; let him go over with my lord the king; and do to him what shall seem good to you.’
verse value 3997
Insights
Verse structure: 18 words, 76 letters. Notable word values: "my·father" (אָבִ֖י) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "with" (עִ֛ם, 2 letters) and the longest is "with·my·lord" (עִם־אֲדֹנִ֣י, 6 letters). Words sharing gematria 96: your·servant, your·servant. 7 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "let·return·now" (יָשׇׁב־נָ֤א), "in·my·city" (בְּעִירִ֔י), "grave" (קֶ֥בֶר). The root עבד appears 2 times in this verse. 17 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "that·is·good" (root אשר, 188x in II Samuel); "your·servant" (root עבד, 109x in II Samuel). The etnachta (major mid-verse pause) falls on 'and·my·mother', dividing the verse into phrases of 8 and 10 words.
Rashi
Your servant Chimham. He was his [Barzillai's] son.
Radak
“Let me return, please.” After I have crossed over with you, you will desire that I return to my city.
With the tomb of my father and my mother. I shall die in my city and be buried with the tomb of my father and my mother.
Metzudat David
"Let him return." For this I will return and die in my city, and be buried in my father's grave.
"And behold, your servant Chimham." He was his [Barzillai's] son, and he said to him [David], "Behold, Chimham is with us; let him cross with you," and through this the reward will be fulfilled, by doing with him the kindness that you desire.
Malbim
"(This is the fourth [reason]:) If, despite all this, the king wishes to do good to me, "let your servant return, please, and let me die in my city," for my days are fulfilled; and consequently, my son will stand in my place to inherit me, and he will cross [the Jordan], for the right of inheritance belongs to him in place of his father.
And the king answered: ‘Chimham shall go over with me, and I will do to him that which shall seem good to you; and whatsoever you shall require of me, that will I do for you.’
verse value 3917
Insights
Verse structure: 13 words, 61 letters. The shortest word is "with·me" (אִתִּי֙, 3 letters) and the longest is "that·you·will·choose" (אֲשֶׁר־תִּבְחַ֥ר, 7 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "the·good" (אֶת־הַטּ֖וֹב), "that·you·will·choose" (אֲשֶׁר־תִּבְחַ֥ר), "I·will·do·for·you" (אֶעֱשֶׂה־לָּֽךְ). The root עשה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "that·you·will·choose" (root אשר, 188x in II Samuel). The etnachta (major mid-verse pause) falls on 'in·your·eyes', dividing the verse into phrases of 9 and 4 words. Full calculation: וַיֹּ֣אמֶר [and·said] (257) + הַמֶּ֗לֶךְ [king] (95) + אִתִּי֙ [with·me] (411) + יַעֲבֹ֣ר [will·cross] (282) + כִּמְהָ֔ם [Chimham] (105) + וַאֲנִי֙ [and·I] (67) + אֶֽעֱשֶׂה־לּ֔וֹ [I·will·do·to·him] (412) + אֶת־הַטּ֖וֹב [the·good] (423) + בְּעֵינֶ֑יךָ [in·your·eyes] (162) + וְכֹ֛ל [and·them] (56) + אֲשֶׁר־תִּבְחַ֥ר [that·you·will·choose] (1111) + עָלַ֖י [upon·me] (110) + אֶעֱשֶׂה־לָּֽךְ [I·will·do·for·you] (426) = 3917.
Metzudat David
"Chimham shall cross with me." As if saying: Even if you had not asked, he shall cross with me of my own accord, and I will even do with him what is good in your eyes. And even so, it shall not be reckoned as repayment of a reward, but rather whatever you choose to command me, I will do for you.
Malbim
And the king said, "Chimham shall cross with me." Even without this [reason], he would cross with me, for I wanted to do good to him specifically on his own merit, and I would not do for him what is good in my eyes, but rather what is good in your eyes. And besides this, whatever you choose to ask of me, I will do for you, specifically.
And all the people went over the Jordan, and the king went over; and the king kissed Barzillai, and blessed him; and he returned to his own place.
verse value 3069
Insights
Verse structure: 11 words, 55 letters. The shortest word is "has·passed" (עָבָ֑ר, 3 letters) and the longest is "Jordan" (אֶת־הַיַּרְדֵּ֖ן, 7 letters). 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·Barzillai" (לְבַרְזִלַּי֙), "to·his·place" (לִמְקֹמֽוֹ). The root עבר appears 2 times in this verse. 9 unique roots are used. Frequent roots: "and·the·king" (root מלך, 242x in II Samuel); "all·the·people" (root כל, 95x in II Samuel); "and·returned" (root שוב, 52x in II Samuel). The etnachta (major mid-verse pause) falls on 'has·passed', dividing the verse into phrases of 5 and 6 words. Full calculation: וַיַּעֲבֹ֧ר [and·crossed] (288) + כׇּל־הָעָ֛ם [all·the·people] (165) + אֶת־הַיַּרְדֵּ֖ן [Jordan] (670) + וְהַמֶּ֣לֶךְ [and·the·king] (101) + עָבָ֑ר [has·passed] (272) + וַיִּשַּׁ֨ק [and·kissed] (416) + הַמֶּ֤לֶךְ [king] (95) + לְבַרְזִלַּי֙ [to·Barzillai] (279) + וַיְבָ֣רְכֵ֔הוּ [and·blessed] (249) + וַיָּ֖שׇׁב [and·returned] (318) + לִמְקֹמֽוֹ [to·his·place] (216) = 3069.
Malbim
"And [the people] crossed" – after this discourse, which took place in the presence of all of them, [the people] crossed with Judah first, and the king (with Barzillai) crossed after them; and then it states, "And the king kissed..."
So the king went over to Gilgal, and Chimham went over with him; and all the people of Judah brought the king over, and also half the people of Israel.
verse value 3055
Insights
Verse structure: 15 words, 67 letters. Verse gematria: 3055 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "people·of" (עַ֥ם, 2 letters) and the longest is "to·Gilgal" (הַגִּלְגָּ֔לָה, 6 letters). 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·Chimham" (וְכִמְהָ֖ן), "and·all·people·of" (וְכׇל־עַ֤ם), "brought·over" (הֶעֱבִ֣ירוּ). The root עבר appears 4 times in this verse. 10 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "and·all·people·of" (root כל, 95x in II Samuel); "with" (root עם, 90x in II Samuel). The etnachta (major mid-verse pause) falls on 'with', dividing the verse into phrases of 6 and 9 words.
Radak
"ויעבירו" – Thus it is written, and the reading is "העבירו," and both are similar.
“Half of the people of Israel.” This means a small portion of the people of Israel, for he subsequently states, “And all Israel came to the king.” If so, those who had crossed over with him from Israel were few in number, and they were none other than those who were among the sons of Judah who crossed over with him when he fled. And these were a thousand men who crossed over with Shimei son of Gera, from the tribe of Benjamin. The language of “half,” “half-and-half,” and “half” denotes merely a division of a part from the whole. Sometimes it is an equal division, part to part, and this is the common case. But sometimes it is not equal, as in the verse, “Half of it I burned with fire,” and similarly it says, “He shall cut him in two up to the neck,” yet the neck is not half of the body in equal measure, and from it and upward is only a small, slight portion of the body.
Metzudat David
“They brought [him] across.” The Jordan.
“Half of the people of Israel.” This means: a portion of the people of Israel, as it is stated immediately afterward, “And every man of Israel shall come,” etc. For sometimes the term “half” is used to denote a divided portion, whether it be small or large, as in (Genesis 33:1): “And he divided the children.”
Malbim
And they caused the king to pass over, whom they had caused to pass over to Gilgal; and also half of the people of Israel, namely the half of the thousand men who came from Israel, for the other half had delayed, as they crossed the Jordan last (as stated above).
And, behold, all the men of Israel came to the king, and said to the king: ‘Why have our brethren the men of Judah stolen you away, and brought the king, and his household, over the Jordan, and all David’s men with him?’
verse value 4985
Insights
Verse structure: 19 words, 97 letters. The shortest word is "man" (אִ֣ישׁ, 3 letters) and the longest is "and·his·house" (וְאֶת־בֵּיתוֹ֙, 7 letters). Words sharing gematria 126: to·the·king, to·the·king. 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "going·in" (בָּאִ֣ים), "they·stole·you" (גְּנָב֨וּךָ), "our·brothers" (אַחֵ֜ינוּ). The root איש appears 3 times in this verse. 16 unique roots are used. Frequent roots: "and·they·said" (root אמר, 334x in II Samuel); "David" (root דוד, 250x in II Samuel); "the·king" (root מלך, 242x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·the·king', dividing the verse into phrases of 5 and 14 words.
Radak
“They have stolen you away.” For they brought you across in secret to restore you to the kingship without our permission, and they act as though we do not desire your kingship more than they do — rather, they did this to disgrace us.
"And all the men of David with him." Just as it says, "And all your men with you," for they were speaking with him. And similarly, "And Jephthah, and Samuel," as if it said, "And me."
Metzudat David
"They come." To Gilgal.
"Why did they steal you away?" This means: Why did the men of Judah bring you in secrecy and stealth, and cross the Jordan, both the king, his household, and his men who were with him? (And even though they were speaking to the king, they said, "and all the men of David," and did not say "and your men," for they turned their faces also toward the men of Judah.)
Malbim
And behold, when this became known in Israel, they assembled and complained that they had not been informed, and this was for two reasons: either from the perspective of the king's honor, since all Israel would have come out to meet him, or from the perspective of their own honor, as will be explained below. And this is what is written: "Why did they steal you away," etc. Now, there would have been no cause for complaint if the king had passed through alone, for that would have shown that his heart was secure, trusting that all Israel was pleased with him. Rather, the essence of their complaint was because they had brought the king and all David's men with him, with the mighty warriors and the army passing with him, as if he were a king relying on great strength, trusting in his might and in the men of Judah who had reconciled with him, and as if he were to rule over Israel by force. This was a deception of their minds, after they too had agreed to restore their king.
And all the men of Judah answered the men of Israel: ‘Because the king is near of kin to us; wherefore then are you angry for this matter? have we eaten at all of the king’s cost? or has any gift been given us?’
verse value 4220
Insights
Verse structure: 20 words, 85 letters. Notable word values: "to·us" (לָֽנוּ) = 86, equal to Elohim. The shortest word is "this" (זֶּה֙, 2 letters) and the longest is "for·near" (כִּֽי־קָר֤וֹב, 6 letters). 7 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "upon·man" (עַל־אִ֣ישׁ), "for·near" (כִּֽי־קָר֤וֹב), "was·hot" (חָרָ֣ה). The root איש appears 2 times in this verse. 15 unique roots are used. Frequent roots: "king" (root מלך, 242x in II Samuel); "all·man" (root איש, 140x in II Samuel); "for·the·matter" (root דבר, 107x in II Samuel). First appearance of the root לנו ("to·us") in II Samuel. The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 14 and 6 words.
Rashi
For the king is near to me. He is from my tribe.
If a gift was given to us. As (Genesis 43:34): 'portion'—a gift from the king's house.
Radak
“And if I have taken.” Like “gifts” — [meaning] if I have taken a bribe from the king's house. And some say [it means], “if I have received a gift,” as in “and he sent portions,” and it is a noun in a certain pattern (mishkal), related to [the root] מלא (“to fill”).
Ralbag
If a gift was given to us. That is to say, if a gift of the king was raised up from before him to us, to feed us.
Metzudat David
"For he is near..."—for he is from the tribe of Judah.
"Why was this a matter of anger to you?" The verse intends to say: Furthermore, what harm have you suffered from my having come first? Did we eat from the king's provisions, or did we receive from him gifts and presents, such that you would say, "You left us nothing at all"?
Metzudat Zion
To a man of Israel. To a man of Israel.
Has aught been given. A matter of a present and a gift, as (Esther 2:10): and he gave a gift according to the king's hand.
Malbim
And all the men of Judah answered, they replied to him with three arguments: 1. What we stated earlier is that the precedence belongs to me, because the king is close to me, whether because I am from his tribe, or because he resides in Judah. 2. "Why is this matter displeasing to you?" For this does not diminish your honor; and what do you care if the king’s glory is with a large multitude? Surely he waives his honor. 3. "Have we eaten?" Meaning that at a feast there is a difference between the one who comes first, who eats the best and choicest food, and likewise when portions and gifts are distributed, the one who comes last does not obtain a portion. But here, "Have we eaten, or have we taken a portion?" Meaning: Behold, the king is intact before you. We brought him across the Jordan, and you shall bring him from here onward, and he is your king just as he is our king.
And the men of Israel answered the men of Judah, and said: ‘We have ten parts in the king, and we have also more right in David than you; why then did you despise us, that our advice should not be first had in bringing back our king?’ And the words of the men of Judah were fiercer than the words of the men of Israel.
verse value 7835
Insights
Verse structure: 25 words, 119 letters. The shortest word is "to·me" (לִ֣י, 2 letters) and the longest is "man·Israel" (אִֽישׁ־יִשְׂרָאֵל֩, 8 letters). Words sharing gematria 40: to·me, to·me. 8 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "man·Israel" (אִֽישׁ־יִשְׂרָאֵל֩), "ten·parts" (עֶשֶׂר־יָד֨וֹת), "and·also·in·David" (וְגַם־בְּדָוִד֮). The root איש appears 3 times in this verse. 18 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "and·also·in·David" (root דוד, 250x in II Samuel); "in·the·king" (root מלך, 242x in II Samuel). The etnachta (major mid-verse pause) falls on 'king', dividing the verse into phrases of 19 and 6 words.
Rashi
Ten portions have I in the king. Because we are ten tribes.
And also in David. Even though he is related to you, I am more drawn to him than you, for I am ten portions.
And why have you slighted me. That you should go first—as if my word was not first to restore my king, and before that our word came to him to restore him, as is written above (verse 12): 'And the word of all Israel came to the king.'
And the word of the men of Judah was strong. Language of (Zephaniah 2:1), 'gather yourselves together'—the word of the men of Judah was strengthened and equated, for he showed them a letter that David sent them, 'Why are you last to restore the king,' etc.—so it is explained in the aggadah. And there is another explanation: 'and was strong,' language of 'hardness and strength'; and so Targum Yonatan renders: 've-takif' (and it was strong).
Radak
“Ten shares.” This is because there were ten tribes, for Benjamin was [counted] with Judah; and further, a thousand men of Benjamin, together with Shimei, brought the king across the Jordan.
“And also in David I am from you.” Its Targum reads: “And even regarding David, I desire [him] more than you,” meaning: Even though he is from your tribe, I desire him more than you [do].
"And the word of the man of Judah was harsh." Their word was severe and stronger than the word of the man of Israel, and the word of the man of Judah to the man of Israel was harsh, and the king was silent to them; therefore, it was angered to the man of Israel, and they went after Sheba the son of Bichri when he blew in the shofar and said, "A man to his tents, Israel."
Ralbag
Ten portions have I in the king. Meaning: in whichever king there be, and also in David I have a greater share than you, even though he is your relative.
And my speech was not first for me to bring back my king. Meaning: it was already fitting for the men of Judah to wait for the word of the men of Israel, being the majority, in a way that their word be first to bring back the king.
And the word of the men of Judah was harsher than the word of the men of Israel. And this is because the king was related to them, being from the tribe of Judah, and he was also related to them from another side, for his dwelling was within the land of Judah. And since his dwelling was among them, it was fitting that they be first to bring him back there.
Metzudat David
"Ten shares," etc.: Do I not have ten portions in the king, for we are the ten tribes? (But some came from Benjamin, namely the thousand who were with Shimei, and they were not counted, neither among these nor among those.)
And even regarding David: although he is from your tribe, nevertheless I desire him more than you.
"And why have you slighted me?"—You have despised me, as if there is no substance in us, and everything is from you.
"And my word was not first." Did not my word come to him first, that he should return to his house, as it is written above (verse 12): "And the word of all Israel came," etc.?
For me to restore. He means to say: If so, it is fitting for me to restore my king, and not you, who are few in number and have delayed until now.
"And it was harsher." The men of Judah spoke harshly to Israel, more so than Israel spoke to Judah.
Metzudat Zion
Parts. Portions.
You have lightened me. From the word lightness and disgrace.
And it was hard. From the word hard.
Malbim
"And the man of Israel answered" — he replied to their three claims: (Regarding the first), concerning what they said, "You have the right of precedence due to proximity," he responded: "I have ten shares in the king; we have the right of precedence because we are the majority. We are ten tribes, and you are one tribe; and I have ten shares in the kingdom. Even regarding David, I am ten shares more than you; even regarding David, I have ten shares more than you. Although he is David from the tribe of Judah, nevertheless I am ten shares more than you. And the king does not look at kinship and family, but only at his people and his kingdom." (Regarding the second), concerning what they said, "And why is this displeasing to you?" he replied, "Why have you despised me?" (Regarding the third), concerning what they said, "Have we eaten?" he replied: "It was not my first word to answer my king, for it is fitting that we, who are the majority of Israel, should answer our king according to our consensus, not according to the word of one tribe. As if the first speaker to answer my king was not me, but rather Judah, who spoke first, and we after him. And this was sufficient for us to feel insult and anger. And the matter of the man of Judah became harsh, for through this arose strife and disputes. And the sons of Judah spoke harsh words against Israel, and through this Sheba son of Bichri was stirred up to rebel."
Rashi
Radak
Ralbag
Metzudat David
Metzudat Zion
Malbim