Sheba son of Bichri blows the horn — 'We have no portion in David'; Amasa dies at Joab's greeting on the highway; and the wise woman of Abel of Beth-maacah casts the rebel's head over the wall.
Tap any Hebrew word to reveal its root, value, and meanings.
Now there happened to be there a base fellow, whose name was Sheba, the son of Bichri, a Benjamite; and he blew the horn, and said: ‘We have no portion in David, neither have we inheritance in the son of Jesse; every man to his tents, O Israel.’
verse value 5839
Insights
Verse structure: 21 words, 93 letters. The shortest word is "and·there" (וְשָׁ֨ם, 3 letters) and the longest is "inheritance·for·us" (נַחֲלָה־לָ֙נוּ֙, 7 letters). Words sharing gematria 311: man, man, man. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "right" (יְמִינִ֑י), "portion" (חֵ֜לֶק), "inheritance·for·us" (נַחֲלָה־לָ֙נוּ֙). The root איש appears 3 times in this verse. 18 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "in·David" (root דוד, 250x in II Samuel); "man" (root איש, 140x in II Samuel). The etnachta (major mid-verse pause) falls on 'right', dividing the verse into phrases of 9 and 12 words.
Rashi
And he was called there. He happened to be—language of (Zephaniah 1:7): 'He has sanctified His guests'; (above 13:23): 'And Absalom called to all the king's sons'—language of invitation.
Metzudat David
"And he blew [the horn]." To serve as a signal for the rebellion:
"We have no share." This refers to the fact that the people of Judah and Israel were arguing over who had a greater share in David. He said to them: "Why do you quarrel with one another? We have no share at all; go each of you to your own tent."
Metzudat Zion
He happened to be. From the word chance:
A worthless fellow. Without the yoke of heaven, meaning: a wicked man.
An inheritance. It is a portion, and it doubles the matter in different words.
Malbim
"And there [a scoundrel] happened to be" — amid the aforementioned dispute in which Judah disputed with Israel, to say that they are the main part of the kingdom, because they are the tribe of the king, there was found, by chance, a worthless man, who stirred up strife and provoked contention, and he said, "We have no share in David," meaning, "What do you have to do with the kingdom of the House of David? If it is on account of David, surely he belongs to his family, to the tribe of Judah, and the other tribes have no share in him." For regarding what Israel said, "Ten parts have we in the king," Judah refuted them, saying that they do not deserve a share equal to theirs, and there is no inheritance in the son of Jesse. That is to say, if they insist on holding the kingdom, either because they all desire it and have a share in it, or because he is a king, the son of a king, and the kingdom is an inheritance from generation to generation, this is also not found in him. For since he is the son of Jesse, who was a commoner, the kingdom is not an inheritance either. Therefore, "Let every man go to his tent, Israel."
So all the men of Israel went up from following David, and followed Sheba the son of Bichri; but the men of Judah did cleave to their king, from the Jordan even to Jerusalem.
verse value 3782
Insights
Verse structure: 14 words, 69 letters. The shortest word is "David" (דָוִ֔ד, 3 letters) and the longest is "and·even·to·Jerusalem" (וְעַד־יְרוּשָׁלִָֽם, 9 letters). 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "they·clung" (דָּבְק֣וּ), "in·their·King" (בְמַלְכָּ֔ם), "from·Jordan" (מִן־הַיַּרְדֵּ֖ן). The root איש appears 2 times in this verse. 12 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "in·their·King" (root מלך, 242x in II Samuel); "all·man" (root איש, 140x in II Samuel). The etnachta (major mid-verse pause) falls on 'son·of·Bichri', dividing the verse into phrases of 8 and 6 words. Full calculation: וַיַּ֜עַל [and·went·up] (116) + כׇּל־אִ֤ישׁ [all·man] (361) + יִשְׂרָאֵל֙ [Israel] (541) + מֵאַחֲרֵ֣י [from·after] (259) + דָוִ֔ד [David] (14) + אַחֲרֵ֖י [after] (219) + שֶׁ֣בַע [seven] (372) + בֶּן־בִּכְרִ֑י [son·of·Bichri] (284) + וְאִ֤ישׁ [and·man·of] (317) + יְהוּדָה֙ [Judah] (30) + דָּבְק֣וּ [they·clung] (112) + בְמַלְכָּ֔ם [in·their·King] (132) + מִן־הַיַּרְדֵּ֖ן [from·Jordan] (359) + וְעַד־יְרוּשָׁלִָֽם [and·even·to·Jerusalem] (666) = 3782.
Metzudat David
"They clung to their king." They went with him, from the Jordan until he came to Jerusalem:
Metzudat Zion
And he departed. A matter of departing, as (Numbers 9:21): and the cloud goes up.
And David came to his house at Jerusalem; and the king took the ten women his concubines, whom he had left to keep the house, and put them in ward, and provided them with sustenance, but went not in to them. So they were shut up to the day of their death, in widowhood, with their husband alive.
verse value 9815
Insights
Verse structure: 24 words, 117 letters. Verse gematria: 9815 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "David" (דָוִ֣ד, 3 letters) and the longest is "house·of·guard" (בֵּית־מִשְׁמֶ֙רֶת֙, 8 letters). 10 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "ten·women" (עֶשֶׂר־נָשִׁ֣ים), "house·of·guard" (בֵּית־מִשְׁמֶ֙רֶת֙), "and·provided·for·them" (וַֽיְכַלְכְּלֵ֔ם). The root בית appears 2 times in this verse. 23 unique roots are used. Frequent roots: "David" (root דוד, 250x in II Samuel); "king" (root מלך, 242x in II Samuel); "to·his·house" (root איל, 202x in II Samuel). First appearance of the root אבא ("did·not·come") in II Samuel. The etnachta (major mid-verse pause) falls on 'did·not·come', dividing the verse into phrases of 18 and 6 words.
Radak
"And to them He did not come." Our Sages of blessed memory disagreed regarding this matter. Some said that they were permitted to him, but he subdued his inclination from them in exchange for the fact that he had gratified his inclination with that which was forbidden to him; now he restrained his inclination from that which was permitted to him. And some said that they were forbidden to him. They said: If a commoner's utensil, which a king used, is forbidden to the commoner, is it not logical that a king's utensil, which a commoner used, should be forbidden to the king?
"Tzurorot." Bound, meaning that they no longer had permission [to remarry]. And Targum [renders it] "netirin" (guarded). And so [Targum] renders "tzor te'udah" [bind up the testimony, Isaiah 8:16] as "tar" (bind/keep).
“Until the day of their death.” As its Targum renders it: “Until the day of their death, widows whose husbands are still alive.”
Ralbag
And he placed them in the house of guarding. That is to say, in a house in which they would be guarded, and he would sustain them there, and he did not come to them, for Absalom his son had already come to them.
And they were bound until the day of their death, living widows. Behold, he called them because of being the king's concubines, and it is not fitting for another to use them.
Metzudat David
"House of the Guard." A place that is guarded, lest anyone come upon them, for they are forbidden to all men, being the concubines of the king.
"And to them he did not come." Our Sages of blessed memory (Jerusalem Talmud, Sanhedrin 2:3) disputed this matter. Some said that he was forbidden to them, because Absalom had come to them; and others said that he restrained himself from them of his own accord, not on account of a prohibition.
Tzrorot. Bound together, without permission, to be taken as a wife by a man.
“Until the day of their death, etc.” As its Targum translates: “And they shall be called widows until the day of their death, whose husbands are still living.”
Metzudat Zion
And he provided for them. He provided their food:
Bound. Tied, as (Genesis 42:35): their money bags.
Malbim
"And the king took the ten women" – our Sages of blessed memory explained that they were forbidden to the king because a commoner had already had relations with them. Therefore, he hastened to perform this act immediately upon his arrival, to demonstrate that Absalom (even though all Israel had chosen him and anointed him) was subject to the law of a commoner, for they had no power to rebel against his kingship and to anoint another man in his stead. And this would serve as a sign that he would likewise deal with Sheba the son of Bichri and with those rebelling against him at this time, punishing them as rebels, so that the people would hear and be afraid.
Then said the king to Amasa: ‘Call me the men of Judah together within three days, and be you here present.’
verse value 3499
Insights
Verse structure: 10 words, 48 letters. The shortest word is "here" (פֹּ֥ה, 2 letters) and the longest is "man·Judah" (אֶת־אִישׁ־יְהוּדָ֖ה, 10 letters). 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·Amasa" (אֶל־עֲמָשָׂ֔א), "call·together·for·me" (הַזְעֶק־לִ֥י), "man·Judah" (אֶת־אִישׁ־יְהוּדָ֖ה). 10 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "king" (root מלך, 242x in II Samuel); "man·Judah" (root איש, 140x in II Samuel). The etnachta (major mid-verse pause) falls on 'days', dividing the verse into phrases of 7 and 3 words. Full calculation: וַיֹּ֤אמֶר [and·said] (257) + הַמֶּ֙לֶךְ֙ [king] (95) + אֶל־עֲמָשָׂ֔א [to·Amasa] (442) + הַזְעֶק־לִ֥י [call·together·for·me] (222) + אֶת־אִישׁ־יְהוּדָ֖ה [man·Judah] (742) + שְׁלֹ֣שֶׁת [three] (1030) + יָמִ֑ים [days] (100) + וְאַתָּ֖ה [and·you] (412) + פֹּ֥ה [here] (85) + עֲמֹֽד [to·stand] (114) = 3499.
Rashi
Cry to me the man of Judah. That they be here within three days.
And you stand here. At the end of the three days, be careful to be standing here before me, for he desired to pursue Sheba the son of Bikri.
Radak
"Cry out to me." Gather them to me, that they may pursue after Sheba son of Bichri.
"Three days." Within three days you shall gather them to me.
"And you, stand here." This means that he [Amasa] would return with them, and his [David's] intention was to appoint him [Amasa] commander of the army, as he had promised him. But when Joab heard of this, he became jealous over the matter; therefore he killed him [Amasa].
Ralbag
Three days, and you stand here. That is to say, after the three days he will return there.
Metzudat David
Three days. “Until three days”:
"And you, stand here." Return with them, to stand here, for he desired to appoint him commander of the army in place of Joab.
So Amasa went to call the men of Judah together; but he tarried longer than the set time which he had appointed him.
verse value 2400
Insights
Verse structure: 9 words, 45 letters. Verse gematria: 2400 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "that" (אֲשֶׁ֥ר, 3 letters) and the longest is "Judah" (אֶת־יְהוּדָ֑ה, 7 letters). 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·call·together" (לְהַזְעִ֣יק), "Judah" (אֶת־יְהוּדָ֑ה), "and·tarried" (וַיּ֕וֹחֶר). 8 unique roots are used. Frequent roots: "that" (root אשר, 188x in II Samuel); "and·went" (root הלך, 96x in II Samuel); "and·tarried" (root אחר, 61x in II Samuel). The etnachta (major mid-verse pause) falls on 'Judah', dividing the verse into phrases of 4 and 5 words.
Rashi
And they passed beyond the appointed time. He found the Sages who had begun [studying] a tractate, as it is in Sanhedrin (49a).
Radak
"And he delayed beyond the appointed time." It is written [ketiv] with a yod and read [kri] with a vav. The written form is one of the Pe-elided verbs in the Kal [conjugation], from those whose first letter is a yod, like [the pattern] from "ye'itav" to "vayetav." And the Kri is from those whose first letter is an aleph, and it is in the pattern of [the phrase] "vayosef od David" [and David again ...]. And another explanation: that he [Amasa] did not come within the three days. And when David saw that he had not come, he told Abishai to pursue Sheba ben Bichri, and he did not tell Joab, because in his heart he intended to remove him, so that he would not be the commander of his army, since he had killed Absalom.
Ralbag
And he was delayed from the appointed time which he had appointed. That is to say, he was delayed and did not return to the king for the three days.
Metzudat David
And he delayed. He was delayed more than the time that was fixed for him:
Metzudat Zion
And he delayed. From the word for delay and hindrance.
The appointed time. The time:
He appointed. A matter of fixing, as (Micah 6:9): 'Hear, O rod, and who has appointed it.'
And David said to Abishai: ‘Now will Sheba the son of Bichri do us more harm than did Absalom; take you your lord’s servants, and pursue after him, lest he get him fortified cities, and escape out of our sight.’
verse value 5834
Insights
Verse structure: 21 words, 92 letters. Notable word values: "to·us" (לָ֛נוּ) = 86, equal to Elohim. The shortest word is "take" (קַ֞ח, 2 letters) and the longest is "from·Absalom" (מִן־אַבְשָׁל֑וֹם, 8 letters). 9 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "will·tremble" (יֵ֧רַֽע), "from·Absalom" (מִן־אַבְשָׁל֑וֹם), "take" (קַ֞ח). 20 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "David" (root דוד, 250x in II Samuel); "to·Abishai" (root איל, 202x in II Samuel). The etnachta (major mid-verse pause) falls on 'from·Absalom', dividing the verse into phrases of 9 and 12 words.
Rashi
Take for yourself the servants of your master. Since Amasa, commander of the army, delayed and did not bring the army of Judah, take for yourself from those who are found around me, and pursue him.
And save our eyes. And he will save himself from our eyes—and this is a truncated verse.
Radak
"Sheba ben Bichri will harm us." [The verb] is intransitive, and the meaning of "yera lanu" is: the matter of Sheba ben Bichri [will be harmful] to us; or it may be transitive.
"Your lord's servants." This was said about Joab; he [David] called him [Joab, to Abishai] "your lord," because he was greater and more honored than he [Abishai]. And this is what [the verse] says: "And the men of Joab went out after him" — and Joab too went out afterward; only Abishai went out by David's command.
"Lest he find for himself." [The verb] is like "yimtza" (future) — the past tense stands in place of the future, and there are many such instances. And Targum Yonatan renders: "dilma yishkach" [lest he find].
"And elude our eyes." The basis is our seeing and our knowledge — that we would not know in which city he takes refuge, unless we hasten to pursue him. Or the explanation is: our confidence and our watchfulness — for I was confident that I had returned to my kingdom, and behold, now Israel has gone after him; and if he takes refuge in one of the fortified cities, he will have leisure to draw the heart of Israel to himself, and we need to hasten to pursue him and kill him. And Targum [renders] "vehitzil eineinu" as "veya'ik lana" [and he will oppress/distress us].
Ralbag
And David said to Abishai. He did not wish to say this to Joab, for he had already removed him from being commander of the army.
Lest he find fortified towns for himself, and eludes us. This is akin to the phrase, "Thus God took away your father's livestock" (Genesis 31:9) -- the intent being that if he finds fortified towns to escape to there, he will separate and remove himself from us, upon whom our eyes are set -- that is, [our eyes are set] on restoring the whole kingdom of Israel to us -- and he will draw their hearts to him, and they will refrain from restoring the whole kingdom to us.
Metzudat David
"To Abishai." From that time on, he did not wish to command Joab, because he was angry with him for having killed Absalom.
"It will be bad for us. He will do us more harm than Absalom did."
"Your lord's servants." He means: the king's servants; and he did not say "my servants," for such is the way of Scripture. Likewise [we find] (Genesis 4:23): "Lamech's wives," even though Lamech himself said it:
“Lest he find.” Like “lest he shall find,” the past tense is used in place of the future tense.
"And save our eyes." Either he will save himself from our eyes, or he will cause our eyes to be removed from him.
Metzudat Zion
And he delivered. From the word for rescue, or it is from the matter of separation, as (Genesis 31:16): 'which God has taken away.'
And there went out after him Joab’s men, and the Cherethites and the Pelethites, and all the mighty men; and they went out of Jerusalem, to pursue after Sheba the son of Bichri.
verse value 4134
Insights
Verse structure: 13 words, 68 letters. Verse gematria: 4134 is divisible by 26, the value of the divine name Hashem. The shortest word is "seven" (שֶׁ֥בַע, 3 letters) and the longest is "and·all·the·mighty·men" (וְכׇל־הַגִּבֹּרִ֑ים, 9 letters). Words sharing gematria 113: and·went·out, and·went·out. The root יצא appears 2 times in this verse. 11 unique roots are used. Frequent roots: "man" (root איש, 140x in II Samuel); "Joab" (root יואב, 101x in II Samuel); "after·him" (root אחר, 61x in II Samuel). The etnachta (major mid-verse pause) falls on 'and·all·the·mighty·men', dividing the verse into phrases of 7 and 6 words. Full calculation: וַיֵּצְא֤וּ [and·went·out] (113) + אַחֲרָיו֙ [after·him] (225) + אַנְשֵׁ֣י [man] (361) + יוֹאָ֔ב [Joab] (19) + וְהַכְּרֵתִ֥י [and·the·Cherethites] (641) + וְהַפְּלֵתִ֖י [and·the·Pelethites] (531) + וְכׇל־הַגִּבֹּרִ֑ים [and·all·the·mighty·men] (316) + וַיֵּֽצְאוּ֙ [and·went·out] (113) + מִיר֣וּשָׁלִַ֔ם [from·Jerusalem] (626) + לִרְדֹּ֕ף [to·be·behind] (314) + אַחֲרֵ֖י [after] (219) + שֶׁ֥בַע [seven] (372) + בֶּן־בִּכְרִֽי [son·of·Bichri] (284) = 4134.
Radak
"And the Cherethites and the Pelethites." We have already explained it.
Ralbag
And the Kerethites and the Pelethites. They are the two families we mentioned that were from them the Sanhedrin in David's days. And it relates that all these two families went after Abishai to bring back the kingship to David.
Metzudat David
The men of Joab. The mighty men who were subject to his command, and went with him from then to battle:
Metzudat Zion
"And the Cherethites and the Pelethites." Targum Yonatan translates: archers and slingers.
Malbim
"And they went out from Jerusalem to pursue," [etc.] meaning that they did not go out to attack Amasa and his army and to march with him, but rather to pursue immediately with the troops that were with them, in such a way that they encountered Amasa by chance.
When they were at the great stone which is in Gibeon, Amasa came to meet them. And Joab was girded with his apparel of war that he had put on, and thereon was a girdle with a sword fastened upon his loins in the sheath thereof; and as he went forth it fell out.
verse value 5196
Insights
Verse structure: 21 words, 91 letters. Notable word values: "and·he" (וְה֥וּא) = 18, chai, 'life'. The shortest word is "abundance" (הֵ֗ם, 2 letters) and the longest is "upon·loins" (עַל־מׇתְנָיו֙, 7 letters). Words sharing gematria 217: girded, girdle·of. 7 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "abundance" (הֵ֗ם), "with·stone" (עִם־הָאֶ֤בֶן), "his·garment" (מִדּ֣וֹ). The root חגר appears 2 times in this verse. 20 unique roots are used. Frequent roots: "that" (root אשר, 188x in II Samuel); "went·in" (root בוא, 131x in II Samuel); "and·upon·it" (root על, 121x in II Samuel). The etnachta (major mid-verse pause) falls on 'before·them', dividing the verse into phrases of 8 and 13 words.
Rashi
Girt upon his loins. Very close to his body, across his loins—not the way people gird their sword—in order that it be easy to drop, and he not need to draw it from its sheath.
And he went out. Against Amasa.
And it fell. The sword from its sheath—for it was smooth and slippery, and it did not hang to the side of his hip but across his loins; and as soon as he bent himself toward the ground, it fell from its sheath and was grasped in his right hand, and Amasa did not notice.
Radak
"with the stone." It is adjacent to it, and similarly, "with the well of Be'er Lachai Roi."
"Girded [with] his garment, his clothing." The vav in "mado" (his garment) is extra, like the vav in "mado" in [the phrase] "mado vad" [his linen vestment, Lev. 6:3]. And "mado" is juxtaposed to "levusho" (his clothing); "levush" is a general term, while "mado" specifies one of the garments, whose form was known to them. And Targum [renders]: "asir mezarez levushohi" [girded and belted, his garment].
“Mitzmedet.” Attached:
Tearah. It is the scabbard of the sword:
“And he went out, and fell.” “Went out” from the place where he had been with the great stone, or from Gibeon the city. And as he went out, the sword fell from his sheath, and he took it in his left hand, so that Amasa would not be wary of him [Joab], who was coming to strike him. And he greeted him with peace, and seized him by his beard with his right hand, to kiss him.
Ralbag
He was girded with his garment as his clothing. It is like the dust of the ground.
And upon him a sword girded, bound at his loins, in its sheath. Behold, Joab acted cunningly, in that he did not have the sword's sheath hang properly as is customary, but rather attached it to his loins in a way that the sword would fall out easily. And this was the cause that Amasa did not guard against the sword that was in Joab's hand, for he saw that it had fallen from his loins.
Metzudat David
"They are with the stone, etc." – When they came near to the stone, etc.
And upon him. Upon his garment, a sword was girded around his waist widthwise, not hanging on the thigh as is customary; and his intention was that it would fall from its sheath during a slight bending down, so that Amasa would not notice it.
"And he went out." From the aforementioned stone, and it fell from its sheath during a slight bending down, which he bent to fix his sandal, as it is written in I Kings (2:5): "and he took it from the ground with his left hand."
Metzudat Zion
With the stone. Near the stone.
His garment his clothing. It is the same, and it doubles the word in synonymous names, as (Daniel 12:2): the dust of the earth.
Attached. Joined, as (Numbers 19:9): 'a covering bound with a twisted cord.'
In its sheath. It is the sword's sheath.
Malbim
"Wearing his military dress": He was, as an army commander, dressed in an official/established garb, by which everyone recognized that he was in command; and Joab was so dressed because David had not yet removed him from his command. (We have already explained that the term "garment" refers to attire specific to a particular purpose, such as "royal attire," [or as in] "bring out vestments for all the worshippers of Baal.") And upon him was girded a sword bound to his loins in its sheath — meaning, there is a sheath that is narrow, fitting the exact measure of the sword and attached to it; in that case one hangs the sword on his loins, and the sheath does not fall off by itself. And there is a sheath that is wider than that measure, which falls off by itself; in that case one hangs the sheath [itself] on his loins. So it was here: the sheath was bound to his loins, not the sword. Thus when the sheath fell, the sword came out on its own, and Amasa did not notice this.
And Joab said to Amasa: ‘Is it well with you, my brother?’ And Joab took Amasa by the beard with his right hand to kiss him.
verse value 3173
Insights
Verse structure: 12 words, 53 letters. The shortest word is "you" (אַתָּ֖ה, 3 letters) and the longest is "hand·right" (יַד־יְמִ֥ין, 6 letters). Words sharing gematria 19: Joab, my·brother, Joab. 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·Amasa" (לַעֲמָשָׂ֔א), "and·grasped" (וַתֹּ֜חֶז), "hand·right" (יַד־יְמִ֥ין). The root יואב appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "Joab" (root יואב, 101x in II Samuel); "you" (root אתה, 42x in II Samuel). The etnachta (major mid-verse pause) falls on 'my·brother', dividing the verse into phrases of 6 and 6 words. Full calculation: וַיֹּ֤אמֶר [and·said] (257) + יוֹאָב֙ [Joab] (19) + לַעֲמָשָׂ֔א [to·Amasa] (441) + הֲשָׁל֥וֹם [the·peace] (381) + אַתָּ֖ה [you] (406) + אָחִ֑י [my·brother] (19) + וַתֹּ֜חֶז [and·grasped] (421) + יַד־יְמִ֥ין [hand·right] (124) + יוֹאָ֛ב [Joab] (19) + בִּזְקַ֥ן [in·beard·of] (159) + עֲמָשָׂ֖א [Amasa] (411) + לִנְשׇׁק־לֽוֹ [to·kiss·him] (516) = 3173.
Metzudat Zion
And it took hold. From the word for grasping/holding.
But Amasa took no heed to the sword that was in Joab’s hand; so he smote him therewith in the groin, and shed out his bowels to the ground, and struck him not again; and he died. And Joab and Abishai his brother pursued after Sheba the son of Bichri.
verse value 5484
Insights
Verse structure: 21 words, 94 letters. Notable word values: "to·him" (ל֖וֹ) = 36, double chai. The shortest word is "with·it" (בָ֨הּ, 2 letters) and the longest is "in·hand·of·Joab" (בְּיַד־יוֹאָ֗ב, 7 letters). Words sharing gematria 284: has·pursued, son·of·Bichri. 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "not·guarded" (לֹא־נִשְׁמַ֜ר), "and·poured" (וַיִּשְׁפֹּ֨ךְ), "his·bowels" (מֵעָ֥יו). The root יואב appears 2 times in this verse. 19 unique roots are used. Frequent roots: "to·the·groin" (root איל, 202x in II Samuel); "that" (root אשר, 188x in II Samuel); "in·hand·of·Joab" (root יואב, 101x in II Samuel). The etnachta (major mid-verse pause) falls on 'and·he·died', dividing the verse into phrases of 14 and 7 words.
Radak
"And Amasa was not wary." That is to say, he did not guard himself from the sword.
Ralbag
In the fifth rib. They said: the fifth rib is that from which the gallbladder and liver hang. And it seems that he called it 'chomesh' in the sense of 'chamushim' [girded/armed ones], and it is the place which nature strengthened more than all the places; it is where the dwelling of life and the natural heat is, which is sent from it to the whole body. And this place is the place of the heart.
Metzudat David
He was not on his guard. He was not on his guard against the sword, etc., because he saw that it had fallen from its sheath of its own accord, and he took it in his left hand.
To the fifth section. To the fifth rib, the place where the liver and gallbladder hang (Sanhedrin 49a):
His innards. His innards:
And he did not repeat it for him. He was not required to strike him a second time, because in the first instance he was killed.
Pursue. Each one pursued:
And there stood by him one of Joab’s young men, and said: ‘He that favours Joab, and he that is for David let him follow Joab.’
verse value 2782
Insights
Verse structure: 14 words, 56 letters. Verse gematria: 2782 is divisible by 26, the value of the divine name Hashem. The shortest word is "who?" (מִי֩, 2 letters) and the longest is "that·for·David" (אֲשֶׁר־לְדָוִ֖ד, 7 letters). Words sharing gematria 19: Joab, Joab. 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "from·servants·of" (מִֽנַּעֲרֵ֖י), "in·Joab" (בְּיוֹאָ֛ב), "that·for·David" (אֲשֶׁר־לְדָוִ֖ד). The root יואב appears 3 times in this verse. 10 unique roots are used. Frequent roots: "and·said" (root אמר, 334x in II Samuel); "that" (root אשר, 188x in II Samuel); "and·man" (root איש, 140x in II Samuel). The etnachta (major mid-verse pause) falls on 'Joab', dividing the verse into phrases of 5 and 9 words. Full calculation: וְאִישׁ֙ [and·man] (317) + עָמַ֣ד [stood] (114) + עָלָ֔יו [upon·him] (116) + מִֽנַּעֲרֵ֖י [from·servants·of] (370) + יוֹאָ֑ב [Joab] (19) + וַיֹּ֗אמֶר [and·said] (257) + מִי֩ [who?] (50) + אֲשֶׁ֨ר [that] (501) + חָפֵ֧ץ [delights] (178) + בְּיוֹאָ֛ב [in·Joab] (21) + וּמִ֥י [and·who] (56) + אֲשֶׁר־לְדָוִ֖ד [that·for·David] (545) + אַחֲרֵ֥י [after] (219) + יוֹאָֽב [Joab] (19) = 2782.
Radak
He stood over him. To hasten those who were coming, so that they would not stand over the corpse, but would go after Joab. And when the man saw that his warning to the people who were coming had not been effective, and they were standing over the corpse, he removed it from the path so that the passersby would not see it.
Metzudat David
Upon him. Beside the corpse:
"Asher l'David": [meaning] whoever loves David.
"After Joab." He shall go after Joab, and not stand here by the corpse.
And Amasa lay wallowing in his blood in the midst of the highway. And when the man saw that all the people stood still, he carried Amasa out of the highway into the field, and cast a garment over him, when he saw that every one that came by him stood still.
verse value 5322
Insights
Verse structure: 21 words, 93 letters. The shortest word is "in·the·blood" (בַּדָּ֖ם, 3 letters) and the longest is "from·the·highway" (מִן־הַֽמְסִלָּ֤ה, 7 letters). Words sharing gematria 116: upon·him, upon·him. 6 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "wallowing" (מִתְגֹּלֵ֥ל), "highway" (הַֽמְסִלָּ֑ה), "that·stood" (כִּֽי־עָמַ֣ד). The root עמשא appears 2 times in this verse. 16 unique roots are used. Frequent roots: "as" (root אשר, 188x in II Samuel); "man" (root איש, 140x in II Samuel); "upon·him" (root על, 121x in II Samuel). First appearance of the root מסלה ("highway") in II Samuel. The etnachta (major mid-verse pause) falls on 'highway', dividing the verse into phrases of 5 and 16 words.
Rashi
As he saw everyone who came to him and stood. As the man saw, that everyone who came to him stood.
Ralbag
Rolling in his blood within the way. That is to say, he was rolling and wallowing in the blood that came from him within the road.
Metzudat David
“Mitgolel.” He was rolling in his blood, in the middle of the track:
"And the man saw." The one standing by the corpse saw that everyone who came to the place of the corpse remained standing, and his warning was of no effect.
"The field." He dragged him to the field, away from the road, and covered him with a garment, seeing that everyone who came was stopping over him.
Metzudat Zion
The highway. The trodden/paved road.
Malbim
"And the man saw that all the people had stood still" — this means that initially, all the people who were present at the assembly stood still, refusing to pass over the corpse of Amasa, which lay in the road, and he [the man] turned it aside into the field. Afterwards, he saw that all who came upon him were still standing — meaning those who had arrived newly and had not been part of the initial assembly — they stood to inquire and investigate. And then, "he cast a garment upon him" to cover him.
When he was removed out of the highway, all the people went on after Joab, to pursue after Sheba the son of Bichri.
verse value 2824
Insights
Verse structure: 11 words, 47 letters. Notable word values: "was·removed" (הֹגָ֖ה) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "was·removed" (הֹגָ֖ה, 3 letters) and the longest is "from·the·highway" (מִן־הַֽמְסִלָּ֑ה, 7 letters). Words sharing gematria 219: after, after. 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "was·removed" (הֹגָ֖ה). The root אחר appears 2 times in this verse. 10 unique roots are used. Frequent roots: "as" (root אשר, 188x in II Samuel); "all·man" (root איש, 140x in II Samuel); "Joab" (root יואב, 101x in II Samuel). The etnachta (major mid-verse pause) falls on 'from·the·highway', dividing the verse into phrases of 3 and 8 words. Full calculation: כַּאֲשֶׁ֥ר [as] (521) + הֹגָ֖ה [was·removed] (13) + מִן־הַֽמְסִלָּ֑ה [from·the·highway] (230) + עָבַ֤ר [passed] (272) + כׇּל־אִישׁ֙ [all·man] (361) + אַחֲרֵ֣י [after] (219) + יוֹאָ֔ב [Joab] (19) + לִרְדֹּ֕ף [to·be·behind] (314) + אַחֲרֵ֖י [after] (219) + שֶׁ֥בַע [seven] (372) + בֶּן־בִּכְרִֽי [son·of·Bichri] (284) = 2824.
Rashi
As it was drawn. As it was pulled, as (Proverbs 25:4): 'Remove dross from silver'; and as (ibid., verse 5): 'Remove the wicked from before the king.'
Radak
“As he was removed.” [Meaning] ‘removed’; its root is *hagah*, according to the opinion of my lord father, of blessed memory, and it is among those verbs whose Pa'al [simple] form is not attested, from the quadriliteral [class]; and of the same sense and root: “He drives it away with His fierce wind,” “He removes dross.” And according to the opinion of Rabbi Yehudah and Rabbi Yonah, its root is *yagah*, from the Hif'il conjugation; its form, when fully spelled out, would be *hugah*, on the pattern of *hagalah*.
Ralbag
As soon as he was removed from the way. When he was removed from the road.
Metzudat David
"As he was removed." After he was removed from the road, they all passed after Joab:
Metzudat Zion
Removed. Removed, as (Isaiah 27:8): 'He drove away with His fierce wind.'
Malbim
"Once..." [כאשר]: This explains that those who had been standing there passed by at once, as soon as he [Amasa] was removed from the road.
And he went through all the tribes of Israel to Abel, and to Beth-maacah, and all the Berites; and they were gathered together, and went in also after him.
verse value 2751
Insights
Verse structure: 10 words, 61 letters. The shortest word is "to·Abel" (אָבֵ֛לָה, 4 letters) and the longest is "all" (וְכׇל־הַבֵּרִ֑ים(ויקלהו), 14 letters). 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·Abel" (אָבֵ֛לָה), "all" (וְכׇל־הַבֵּרִ֑ים(ויקלהו)), "and·they·gathered" (וַיִּקָּ֣הֲל֔וּ). 10 unique roots are used. Frequent roots: "and·they·came" (root בוא, 131x in II Samuel); "and·Beth" (root בית, 97x in II Samuel); "all" (root כל, 95x in II Samuel). The etnachta (major mid-verse pause) falls on 'all', dividing the verse into phrases of 7 and 3 words. Full calculation: וַֽיַּעֲבֹ֞ר [and·he·passed·through] (288) + בְּכׇל־שִׁבְטֵ֣י [in·all·tribes·of] (373) + יִשְׂרָאֵ֗ל [Israel] (541) + אָבֵ֛לָה [to·Abel] (38) + וּבֵ֥ית [and·Beth] (418) + מַעֲכָ֖ה [Maacah] (135) + וְכׇל־הַבֵּרִ֑ים(ויקלהו) [all] (470) + וַיִּקָּ֣הֲל֔וּ [and·they·gathered] (157) + וַיָּבֹ֖אוּ [and·they·came] (25) + אַף־אַחֲרָֽיו [also·after·him] (306) = 2751.
Rashi
And he passed through all the tribes of Israel. Sheba the son of Bikri—to entice them to anoint him king over them.
And all the Berim. I do not know what it is.
Radak
"And he passed." Sheba son of Bichri, who was fleeing when he heard that they were pursuing him, passed through all the tribes of Israel until Abelah, and came into the city to take refuge in it. And there is an interpretation that "and he passed" refers to Joab.
Abel and Beth-maacah. These were two adjacent places. After it stated "in Abel," the mention of "Beth-maacah" indicates that there was another Abel, and this one was adjacent to Beth-maacah, and they associated it with it.
And all the Berim: The places adjacent to the wells that belonged to Benjamin are called "Berim." And it says that he passed through all these places, and finally entered Abel, which is a city and a fortress, and he intended to take refuge in it.
"Vayiklahu." Thus it is written [Ketiv], but the Qere reading is "vayikahalu," and both are one [in meaning], for words equal in letters but reversed in order are numerous in Scripture, such as "keves" and "kesev" [lamb], "simlah" and "salmah" [garment], "Kohelet" and "lehakat" [assembly], and from this one can derive "kalahat," and the Qere is the one that is attested and clear.
“And they also came after him.” The explanation is: after Joab. And the word “also” is used because initially they had gone after Sheba son of Bichri. And when they saw that Joab and his men pursued him, in the places through which Joab passed in pursuit of Sheba son of Bichri, the men of those places would gather and also come after him to pursue Sheba son of Bichri.
Ralbag
And he passed through all the tribes of Israel, Abel and Beth-maachah. That is to say, Sheba son of Bichri passed to Abel and Beth-maachah as he passed through all the tribes of Israel to draw to him all the tribes of Israel. And the place's name is Abel, and they also called it Beth-maachah.
And all the Berith gathered and came also after him. And all the Berith, I think they are the men of Beeroth, for Beeroth was from Benjamin. And it relates that all the men of that place gathered with Sheba son of Bichri to help him, and also came after him.
Metzudat David
"And he passed over." Joab passed through all the tribes of Israel, going after him [Sheba], to Abel Beth-maacah; that is, Abel Beth-maacah in which Sheba son of Bichri had shut himself up.
"And all the Berim." Joab also passed through all the Berim, which is the name of a district, containing many places and many people.
"And they gathered." [This refers to] the tribes of Israel and the men of the Berim, who gathered and came after Joab.
Malbim
And he passed: The explanation of Maharia [Abarbanel] is that it refers to Sheba, son of Bichri, who had already passed through all the tribes of Israel, as far as Abel Beth Maacah, and they gathered together even after him, just as they had gathered after Absalom.
And they came and besieged him in Abel of Beth-maacah, and they cast up a mound against the city, and it stood in the moat; and all the people that were with Joab battered the wall, to throw it down.
verse value 4577
Insights
Verse structure: 17 words, 82 letters. The shortest word is "house·of" (בֵּ֣ית, 3 letters) and the longest is "and·shed" (וַיִּשְׁפְּכ֤וּ, 6 letters). Words sharing gematria 40: in·Abel, in·the·rampart. 8 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "in·Abel" (בְּאָבֵ֙לָה֙), "Maacah" (הַֽמַּעֲכָ֔ה), "and·shed" (וַיִּשְׁפְּכ֤וּ). 17 unique roots are used. Frequent roots: "to·the·city" (root איל, 202x in II Samuel); "that" (root אשר, 188x in II Samuel); "and·they·came" (root בוא, 131x in II Samuel). The etnachta (major mid-verse pause) falls on 'in·the·rampart', dividing the verse into phrases of 11 and 6 words.
Rashi
And it stood at the rampart. (Targum:) 'And the encampments surrounded [it].' And there are those who interpret: 'and it stood at the rampart'—a term as in (Lamentations 2:8): 'rampart and wall'—they knocked down the outer wall, and it was strengthened to stand by means of the inner one.
Radak
Sullah. As its Targumic rendering, militha, and it is a mound of earth; and in the words of our Sages of blessed memory, mulia brena; and the pouring out of the sullah is to fill the trenches surrounding the city with earth and to make a mound to reach up to the wall.
"And it stood against the rampart." The city stood [about] to be conquered through the wall, for the trenches were filled with earth, and they had nothing left to do but bring down the chel — which is the wall — as our Rabbis of blessed memory explained: chel and chomah [correspond to] shura and bar shura. Or, it is explained that "chel" means the trench, as in its Targum: "bnei bachalta." And another explanation: after they poured out the mound and filled in the trench, the men of war stood in force at the foot of the wall, intending to bring it down. And another explanation: "vata'amod" [and it stood] is in the feminine form, referring to the battle. And Targum Yonatan renders "bachel" like "bechayil" [with an army]: "va'akifu mashiryan" (and the armies surrounded [it]).
"Destroyers." [They are] destroyers with tools that shatter stones to bring down the wall. And Targum Yonatan [renders]: "metashtin lechabala shura" [they devise to damage the wall]. The meaning of "destroyers" is as its Targumic rendering: [they are] destroyers in their hearts, meaning they think and intend how to bring down the wall.
Ralbag
And they came and besieged him. Behold, they placed the city of Abel under siege because of Sheba son of Bichri, who was rebelling against the kingship.
And they cast up a siege bank, and it stood against the rampart. Behold, the rampart is the inner wall. And it relates that with the bank they destroyed the outer wall, and they were making an effort to destroy the inner wall as well.
Metzudat David
"Alav." – This refers to Sheva ben Bichri.
"And they cast up a mound." This is the manner of those who besiege a city: they pour earth against the wall to create a high mound, and they ascend upon it to fight against the city. And because they pack it down with rods and by the feet of men, it is called a "mound" (sollah), from the term for "path" (mesillah).
"And she stood by the rampart." After this, the assembly of war approached the city and stood by the rampart, which is the low wall adjacent to the high one, as it is stated (Lamentations 2:8): "Rampart and wall."
"Destroying." They began to destroy the wall, because they approached it to stand upon the rampart.
Metzudat Zion
And they besieged. From the word siege.
Malbim
"And the men of Joab came and besieged him at Abel," etc., and they threw up a siege mound. But the city stood firm by virtue of the rampart in front of the wall, and the mound that they had thrown up was of no avail; therefore they sought to breach the wall.
Cross-references: II Samuel 14:11; II Samuel 14:16
Then cried a wise woman out of the city: ‘Hear, hear; say, I pray you, to Joab: Come near hither, that I may speak with you.’
verse value 3356
Insights
Verse structure: 12 words, 56 letters. The shortest word is "wife" (אִשָּׁ֥ה, 3 letters) and the longest is "from·the·city" (מִן־הָעִ֑יר, 6 letters). Words sharing gematria 416: hear, hear. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "say·now" (אִמְרוּ־נָ֣א), "approach" (קְרַ֣ב), "until·they" (עַד־הֵ֔נָּה). The root שמע appears 2 times in this verse. 11 unique roots are used. Frequent roots: "say·now" (root אמר, 334x in II Samuel); "and·I·will·speak" (root דבר, 107x in II Samuel); "to·Joab" (root יואב, 101x in II Samuel). The etnachta (major mid-verse pause) falls on 'from·the·city', dividing the verse into phrases of 4 and 8 words. Full calculation: וַתִּקְרָ֛א [and·called] (707) + אִשָּׁ֥ה [wife] (306) + חֲכָמָ֖ה [wise] (73) + מִן־הָעִ֑יר [from·the·city] (375) + שִׁמְע֤וּ [hear] (416) + שִׁמְעוּ֙ [hear] (416) + אִמְרוּ־נָ֣א [say·now] (298) + אֶל־יוֹאָ֔ב [to·Joab] (50) + קְרַ֣ב [approach] (302) + עַד־הֵ֔נָּה [until·they] (134) + וַאֲדַבְּרָ֖ה [and·I·will·speak] (218) + אֵלֶֽיךָ [to·you] (61) = 3356.
Radak
“And a wise woman called out.” In the midrashic exposition: who was this woman? Serach, daughter of Asher, who said: “In former times they would say, ‘Let them surely ask counsel at Abel,’ and so they would settle the matter.” And so it ended here: the words of Torah ended here, meaning that they are no longer known. I heard this matter from Moses our teacher: when they were coming to wage war against a city, they were to open with [an offer of] peace.
Metzudat David
Hear, hear. She doubled her words, in the manner of one who cries out in alarm, and she called to the men of battle that they should heed her, that the words she would say: tell Joab that he should come near to me, and I will speak to him:
And he came near to her; and the woman said: ‘Are you Joab?’ And he answered: ‘I am.’ Then she said to him: ‘Hear the words of your handmaid.’ And he answered: ‘I do hear.’
verse value 4588
Insights
Verse structure: 16 words, 64 letters. Notable word values: "to·him" (ל֗וֹ) = 36, double chai. The shortest word is "to·him" (ל֗וֹ, 2 letters) and the longest is "and·approached" (וַיִּקְרַ֣ב, 5 letters). Words sharing gematria 647: and·she·said, and·she·said. 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·approached" (וַיִּקְרַ֣ב), "your·handmaid" (אֲמָתֶ֔ךָ). The root אמר appears 4 times in this verse. 11 unique roots are used. Frequent roots: "and·she·said" (root אמר, 334x in II Samuel); "words·of" (root דבר, 107x in II Samuel); "Joab" (root יואב, 101x in II Samuel). The etnachta (major mid-verse pause) falls on 'I', dividing the verse into phrases of 8 and 8 words.
Rashi
Are you Yoav? Of whom it is said (below 23:8): 'he who sits in the seat, Tachkemoni.'
Then she spoke, saying: ‘They were wont to speak in old time, saying: They shall surely ask counsel at Abel; and so they ended the matter.
verse value 3421
Insights
Verse structure: 11 words, 47 letters. The shortest word is "speak" (דַּבֵּ֨ר, 3 letters) and the longest is "in·the·first" (בָרִֽאשֹׁנָה֙, 6 letters). Words sharing gematria 271: saying, saying. 5 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "they·speak" (יְדַבְּר֤וּ), "in·the·first" (בָרִֽאשֹׁנָה֙), "they·shall·ask" (יְשָׁאֲל֛וּ). The root אמר appears 3 times in this verse. 8 unique roots are used. Frequent roots: "and·she·said" (root אמר, 334x in II Samuel); "Saul" (root על, 121x in II Samuel); "speak" (root דבר, 107x in II Samuel). The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 2 and 9 words. Full calculation: וַתֹּ֖אמֶר [and·she·said] (647) + לֵאמֹ֑ר [saying] (271) + דַּבֵּ֨ר [speak] (206) + יְדַבְּר֤וּ [they·speak] (222) + בָרִֽאשֹׁנָה֙ [in·the·first] (558) + לֵאמֹ֔ר [saying] (271) + שָׁא֧וֹל [Saul] (337) + יְשָׁאֲל֛וּ [they·shall·ask] (347) + בְּאָבֵ֖ל [at·Abel] (35) + וְכֵ֥ן [and·so] (76) + הֵתַֽמּוּ [they·ended] (451) = 3421.
Rashi
"In olden times people would say." It was fitting for you to speak for peace at first—if they answer you peaceably and open to you, it was not fitting for you to fight against them.
They will surely inquire in Abel. If your mighty men asked about the peace of this city, whose name is Abel.
And so it was concluded. Immediately the city's people will make peace with you.
Ralbag
A word they will speak at first, saying, etc. That is to say, behold, those who came with Sheba son of Bichri will speak at first to draw the heart of the people to him, and it is that they ask in Abel whether they agree with them in this. And because of these their words, have the men of Abel agreed with them -- are you desiring to destroy the whole city as though they were all rebelling against the kingship?
Metzudat David
"And she said, saying." This means: She spoke and asked in order to respond to her own words:
“Speak, etc.” This means: You ought to have spoken first with a view to peace, to hear what they would say, as it is written in the Torah (Deuteronomy 20:10): “You shall call to her for peace.”
"Shaul yish'elu ba'avel" – this means: Know that if one would ask any question among the people of Abel, that is, [the city of] Abelah:
And so it ended. That is to say, when they asked, they completed the question exactly as they had asked it, without any change at all.
Metzudat Zion
They ended [the matter]. From the word for ending and completion.
Malbim
"They would surely speak a word at first": The commentators were greatly perplexed by this, and there are various interpretations. What seems correct to me is that she [the wise woman], in her wisdom, said: In the city of Abel, they ask and wonder why [an army] has come against them, and everyone asks, should he not first speak to them and inform them what they have sinned and what he wants from them? And its construction is: 'Let them surely inquire in Abel' (there, they ask, saying): 'Should he not first speak a word,' saying, it is proper that he first state what he seeks from them; and so 'they would be finished' — meaning, so they would inquire in Abel, and so the matter would be settled — for there is no one to answer their inquiry and wonderment, and they know nothing as to why he pours out his fury upon them like fire.
We are of them that are peaceable and faithful in Israel; seek you to destroy a city and a mother in Israel? why will you swallow up the inheritance of Hashem?’
verse value 4403
Insights
Verse structure: 14 words, 57 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "you" (אַתָּ֣ה, 3 letters) and the longest is "in·Israel" (בְּיִשְׂרָאֵ֔ל, 6 letters). 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "peace offering" (שְׁלֻמֵ֖י), "faithful·of" (אֱמוּנֵ֣י), "you·swallow·up" (תְבַלַּ֖ע). The root ישראל appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 151x in II Samuel); "to·put·to·death" (root מות, 78x in II Samuel); "Israel" (root ישראל, 77x in II Samuel). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 4 and 10 words. Full calculation: אָנֹכִ֕י [I] (81) + שְׁלֻמֵ֖י [peace offering] (380) + אֱמוּנֵ֣י [faithful·of] (107) + יִשְׂרָאֵ֑ל [Israel] (541) + אַתָּ֣ה [you] (406) + מְבַקֵּ֗שׁ [seeking] (442) + לְהָמִ֨ית [to·put·to·death] (485) + עִ֤יר [city] (280) + וְאֵם֙ [and·mother] (47) + בְּיִשְׂרָאֵ֔ל [in·Israel] (543) + לָ֥מָּה [why] (75) + תְבַלַּ֖ע [you·swallow·up] (502) + נַחֲלַ֥ת [possession] (488) + יְהֹוָֽה [Hashem] (26) = 4403.
Rashi
I am peaceable and faithful of Israel. I am of the city's people, who are peaceful and faithful to Israel and to the king. And from an aggadic midrash (Genesis Rabbah 94:9, and in Yalkut Shimoni 21): She was Serach the daughter of Asher; I fulfilled [the role of] a faithful one to the faithful one [Moshe]—through me Yosef's coffin was revealed to Moshe; I told Yaakov that Yosef was alive.
Radak
“Those devoted to peace, the faithful of Israel.” [She said:] “I fulfilled [my] faithfulness to the faithful one — through me was the coffin of Joseph revealed to Moses; I told Jacob that Joseph was alive.” And it is astonishing whether Serach daughter of Asher lived so many years — even though we have seen that she lived many years, for she is counted among those who came to Egypt, and is counted among those who came into the Land, and her years then would have been at least two hundred and fifty years.
“Diber yidaberu” – they spoke at first. I heard that they used to speak at first, and so it is still the case, meaning, from then until now, so we have heard them saying that in every city to which they come to wage war, they will ask if you will make peace, even among the nations of the world, all the more so in Abel, which is a great city and is among the peaceable, faithful ones of Israel, which does not rebel against the king. And the Targum says: “Idkar ke'an” – it is recalled even now, etc.
"Portion of the Lord." The heritage of the people of the Lord:
Ralbag
I am peaceful and faithful in Israel. Am I not Abel, in whom dwell the peaceful ones to guard the faithfulness that is in Israel? And for this the men of Abel did not agree with Sheba son of Bichri, for they are faithful guardians. And when the matter is so, for what cause will you destroy a city not small, but a mother city -- that is to say, it has daughters, and they are the villages that surround it? And furthermore, why will you destroy the Lord's heritage without a cause that brings you to this?
Metzudat David
"I am one of the peaceable and faithful of Israel." She said this on behalf of all the inhabitants of the city: "Behold, I have always been among those who are peaceful and faithful in Israel, and no false rebellion against the king has ever been found in me."
"You seek." Why do you seek to kill, etc.? For you refused to ask your request; had you but asked, would it not have been given to you?
"And a mother" – this means: a large city, around which there are smaller towns that derive their sustenance from it. Just as the small towns are called the "daughters" of the large one, as it is written (Joshua 15:45): "Ekron and its daughters," so too is the large one called the "mother" of the small ones.
"Portion of the Lord." This is the city that the Lord allotted to them as their inheritance.
Metzudat Zion
Swallow. Destroy, as (there 25:7): and He will swallow upon this mountain.
Malbim
"I am the peace of the faithful of Israel," meaning that if they go to destroy a city, [it is] either because it rebelled against its king or because it breached its faith in God, like a wayward city — and I (thus she spoke in the name of the city of Abel) [am one of] the peaceable of Israel, at peace with their king, and the faithful of Israel, believing in their God; and you seek to kill a mother-city in Israel, which has not sinned against its king; why should you swallow up the Lord's inheritance, those who believe in their God?
And Joab answered and said: ‘Far be it, far be it from me, that I should swallow up or destroy.
verse value 1528
Insights
Verse structure: 8 words, 39 letters. The shortest word is "to·me" (לִ֔י, 2 letters) and the longest is "and·if·I·should·destroy" (וְאִם־אַשְׁחִֽית, 8 letters). Words sharing gematria 83: far·be·it, far·be·it. 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "if·I·should·swallow·up" (אִם־אֲבַלַּ֖ע), "and·if·I·should·destroy" (וְאִם־אַשְׁחִֽית). The root חלל appears 2 times in this verse. 7 unique roots are used. Frequent roots: "and·he·said" (root אמר, 334x in II Samuel); "Joab" (root יואב, 101x in II Samuel); "to·me" (root לי, 27x in II Samuel). The etnachta (major mid-verse pause) falls on 'and·he·said', dividing the verse into phrases of 3 and 5 words. Full calculation: וַיַּ֥עַן [and·he·answered] (136) + יוֹאָ֖ב [Joab] (19) + וַיֹּאמַ֑ר [and·he·said] (257) + חָלִ֤ילָה [far·be·it] (83) + חָלִ֙ילָה֙ [far·be·it] (83) + לִ֔י [to·me] (40) + אִם־אֲבַלַּ֖ע [if·I·should·swallow·up] (144) + וְאִם־אַשְׁחִֽית [and·if·I·should·destroy] (766) = 1528.
Rashi
Far be it from me, far be it. Far be it from me, far be it from the king.
Metzudat David
If I swallow etc. Meaning: also the city and also its people:
Metzudat Zion
Far be it. Profane and reproachful, and it doubles the word for the great strangeness to him.
Malbim
And Joab answered and said: Far be it! If I should swallow up — or even if I should destroy, [it would be only] a light destruction, to destroy its walls and its buildings.
The matter is not so; but a man of the hill-country of Ephraim, Sheba the son of Bichri by name, has lifted up his hand against the king, even against David; deliver him only, and I will depart from the city.’ And the woman said to Joab: ‘Behold, his head shall be thrown to you over the wall.’
verse value 6268
Insights
Verse structure: 27 words, 107 letters. The shortest word is "for" (כִּ֡י, 2 letters) and the longest is "son·of·Bichri" (בֶּן־בִּכְרִ֣י, 6 letters). Words sharing gematria 311: man, the·woman. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "from·mount·of" (מֵהַ֨ר), "his·name" (שְׁמ֗וֹ), "give·him" (תְּנוּ־אֹת֣וֹ). 27 unique roots are used. Frequent roots: "and·she·said" (root אמר, 334x in II Samuel); "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 'the·city', dividing the verse into phrases of 18 and 9 words.
Rashi
He lifted his hand against the king, against David. Against the king—even if he is not David, he is liable to death; and against David—even if he is not king, he is liable to death; and all the more so against the king against David—so it is expounded in the Midrash of Ecclesiastes (9:18).
Radak
"In the king, in David." They expounded upon it: "In the king"—even if he were not David, one who rebels against him is liable to death; all the more so "in David"—that even if he were not [officially] a king, one who rebels against him is liable to death. And according to the simple meaning, even though Absalom rebelled, David was the king, and anyone who rebels against him is liable to death, and he should be put to death, just as Absalom was put to death.
Metzudat David
It is not so. [I am not one who] chooses and desires to kill and destroy, but here there was found a man, etc.:
He lifted his hand. This means: He rebelled against the king.
"Over the wall." [I.e., thrown] by way of the wall, from above it.
Malbim
Thus it is not the case; the truth is not so that you are the loyal and faithful of Israel, for among you is found the ringleader of the rebels, who has lifted his hand against the king, and they are not loyal to their king. He has lifted his hand against David, who is a righteous man ruling in the fear of God. If so, they are not faithful in their belief. Therefore, hand him over alone, and I will know that your words are true, that you are the loyal and faithful of Israel, and I will withdraw from the city.
Then the woman went to all the people in her wisdom. And they cut off the head of Sheba the son of Bichri, and threw it out to Joab. And he blew the horn, and they were dispersed from the city, every man to his tent. And Joab returned to Jerusalem to the king.
verse value 7236
Insights
Verse structure: 20 words, 103 letters. Verse gematria: 7236 is divisible by 18, the value of chai ('life'). The shortest word is "returned" (שָׁ֥ב, 2 letters) and the longest is "to·all·the·people" (אֶל־כׇּל־הָעָ֜ם, 7 letters). Words sharing gematria 586: and·blew, Jerusalem. 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "to·all·the·people" (אֶל־כׇּל־הָעָ֜ם), "in·her·wisdom" (בְּחׇכְמָתָ֗הּ), "and·they·scattered" (וַיָּפֻ֥צוּ). The root איל appears 2 times in this verse. 18 unique roots are used. Frequent roots: "to·all·the·people" (root איל, 202x in II Samuel); "man" (root איש, 140x in II Samuel); "and·she·came" (root בוא, 131x in II Samuel). The etnachta (major mid-verse pause) falls on 'to·his·tents', dividing the verse into phrases of 16 and 4 words.
Rashi
And the woman came to all the people with her wisdom. We learned in Tosefta (Terumot, end of Chapter 7): she said to them: since he is being killed and you are being killed, give him to them. If he could be saved, for example, he is from the inside and you are from the outside, and you are in danger and he can escape—it is not permitted to push one soul away for the sake of another to kill him for your salvation. But now that he too will be killed with you, since the walls have been destroyed and there is no strength to escape—it is better that he die alone and you not die with him. Rabbi Shimon says: thus she said to them: one who rebels against the kingdom of the house of David is liable to death.
Radak
"With her wisdom." Since the city was from the descendants of Benjamin, she was required to persuade them with words of wisdom, so that they would execute Sheba ben Bichri alone and not execute all of them. She said to them: "Behold, the city is close to being captured, and Joab will consider us all as rebels against the monarchy. And after he captures the city by force, and we do not make peace with him, he will kill us all, for one who rebels against the monarchy is liable to death, as it is stated: 'Every man who defies your mouth… shall be put to death.' And so our Sages said: 'Hand over the men and we will put them to death.' However, Saul waived his honor, and even though one's honor cannot be waived, he commanded that they not be put to death, even based on the words of the elders, as it is stated: 'Whether to die, whether to be rooted out, whether to have their property confiscated, or to be imprisoned.' And according to the words of our Rabbis of blessed memory: A group of people who said to them, 'Hand over one of you and we will kill him, and if not, behold, we are killing you all'—they should all be killed rather than surrendering one soul to them. But if they singled him out for them, such as singling out Sheba ben Bichri, they should hand him over to them rather than all of them being killed. Rabbi Yehuda says: When is this the case? At a time when he is inside and they are outside, like what the sons of Judah did with Samson. The explanation is that Samson, who was inside the rock, could have escaped; therefore, they did not hand him over except with his consent. But if he and they are both inside, since he is killed and they are killed, they should hand him over to them rather than all of them being killed. For example, as [Scripture] states: 'And the woman came to all the people with her wisdom'—she said to them: 'Since he is killed and they are killed, hand him over to them and do not kill you all.' Rabbi Shimon says: This is what she said to them: 'Everyone who rebels against the monarchy of the House of David is liable to death.' Another version: Rabbi Shimon says: And this is only when he is liable to death, like Sheba ben Bichri. And furthermore, in their words, they came and said to Jehoiakim: 'Nebuchadnezzar desires you.' He said to them: 'Is that possible? And does one push away a soul for the sake of a soul? You are saving your souls and killing mine.' They said to him: 'Not so did our fathers act with Sheba ben Bichri; behold, his head is thrown to you.'
Metzudat David
In her wisdom: In that she said, "If they conquer the city, they will kill all of them, because they supported the hands of the rebel."
"And they cut him down." They did not hand him over alive, for they feared that he would disclose to David and his men that they too were involved in the conspiracy of the rebellion.
And he blew. As a signal that they should depart from the city:
Now Joab was over all the host of Israel; and Benaiah the son of Jehoiada was over the Cherethites and over the Pelethites;
verse value 2576
Insights
Verse structure: 9 words, 50 letters. The shortest word is "to" (אֶ֥ל, 2 letters) and the longest is "son·of·Jehoiada" (בֶּן־יְה֣וֹיָדָ֔ע, 8 letters). 4 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·Benaiah" (וּבְנָיָה֙), "over·the·Carites" (עַל־(הכרי)), "the·Cherethites" (הַכְּרֵתִ֖י). 9 unique roots are used. Frequent roots: "over·the·Carites" (root על, 121x in II Samuel); "and·Joab" (root יואב, 101x in II Samuel); "son·of·Jehoiada" (root בין, 98x in II Samuel). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 4 and 5 words. Full calculation: וְיוֹאָ֕ב [and·Joab] (25) + אֶ֥ל [to] (31) + כׇּל־הַצָּבָ֖א [all·the·host·of] (148) + יִשְׂרָאֵ֑ל [Israel] (541) + וּבְנָיָה֙ [and·Benaiah] (73) + בֶּן־יְה֣וֹיָדָ֔ע [son·of·Jehoiada] (157) + עַל־(הכרי) [over·the·Carites] (335) + הַכְּרֵתִ֖י [the·Cherethites] (635) + וְעַל־הַפְּלֵתִֽי [and·over·the·Pelethites] (631) = 2576.
Rashi
And Yoav to all the army. Even though David said of Amasa (above 19:14): 'For I will appoint you as commander of the army in place of Yoav'—now that Amasa is dead, Yoav did not move from his place, and through Yoav he was compelled to appoint his companions.
Radak
"And Joab to all the army." Above it is also written the number of the commanders who were with him, when the Lord had granted him rest from all the wars, and the house of Saul had ceased to be, and he reigned over all Israel; there it enumerates all the commanders who were with him. And now, when he returned to his kingdom—after Absalom had died and Sheba son of Bichri had died, who had plotted to rebel against him to remove the kingship from him—it again enumerates the commanders who were with him, as if now were the beginning of his reign. And the reason it says "to all the army," which it does not say in any other place, is because it was in David’s heart to remove him and to appoint in his place Amasa, either over the entire army or over part of it. And behold, now Amasa was dead, and Joab had killed Sheba son of Bichri, who was rebelling against his kingship; Joab became arrogant about this matter against David, and David could not rebuke him, so he appointed him over all the army, and stored up his sin against him until after his death.
"Al ha-Kari ve-al ha-Pelethi" [Over the Kerethites and over the Pelethites]. Thus it is written [in the ketiv], and read [in the kere] as "HaKerati," and the two are close in wording. And we have already explained who they are. And the view of [Targum] Yonatan is likewise, for he translated them as "kashtaya" and "kala'aya" (the archers and the slingers).
Ralbag
And Joab was over all the army of Israel. That is to say, over all the army, the army of Israel, for he was commander of the army.
And Benaiah son of Jehoiada was over the Kerethites and the Pelethites. That is to say, he was the wondrous one of the court, and he was head of the Great Sanhedrin, and he was a priest, as it says, 'Benaiah son of Jehoiada the priest.' And this already befits that the greatest of the Sanhedrin be a priest, as it is said in the Torah, 'And you shall come to the priest.' And the reason is that the Torah shall not depart from the priest, and it is clear that the intention in 'Kerethites' is not an army of mighty men, for Joab was already commander of the army for all Israel.
Metzudat David
“Over all the army.” Because David desired to appoint Amasa in his stead as commander of the army, therefore it says: when Amasa was slain, Joab remained in his authority over all the army, as he had been.
"And Benaiah." Even though he was already counted above, he is counted here as well, because the rest of the officers are being counted.
Malbim
(23-25) The questions: Why are these officers enumerated here a second time, when they were already mentioned above at the end of section 8? Why was Benaiah the son of Jehoiada listed last there, whereas here he is mentioned after Joab? Why were Adoram and Ira the Jairite added here? And why were David’s sons who served as priests not mentioned, as stated there?
And Joab: We have already enumerated them above at the end of Siman 8, only here we enumerate them in a different order, so that we may understand what is sought. For David agreed to remove Joab and appoint Amasa in his place over the army, because he had killed Absalom, as stated above. Therefore, Joab killed Amasa. And when this became known to David, it was in his mind to appoint Benaiah son of Jehoiada in his place, as was subsequently done in the days of Solomon. However, when Joab returned and succeeded in killing Sheba son of Bichri, David saw that he could not prevail against him, for Israel leaned toward him, as it is written (above 3:39), "The men of Zeruiah are too harsh for me." Thus, matters remained as before, and Joab remained over all the army of Israel; that is to say, because Israel was drawn after him. And likewise, Benaiah remained as before over the Cherethites.
Cross-references: II Samuel 8:18; II Kings 11:4; II Kings 11:19
and Adoram was over the levy; and Jehoshaphat the son of Ahilud was the recorder;
verse value 1265
Insights
Verse structure: 5 words, 31 letters. The shortest word is "and·Adoram" (וַאֲדֹרָ֖ם, 5 letters) and the longest is "son·of·Ahilud" (בֶּן־אֲחִיל֖וּד, 8 letters). 3 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·Adoram" (וַאֲדֹרָ֖ם), "over·the·levy" (עַל־הַמַּ֑ס), "the·recorder" (הַמַּזְכִּֽיר). 5 unique roots are used. Frequent roots: "son·of·Ahilud" (root בין, 98x in II Samuel). The etnachta (major mid-verse pause) falls on 'over·the·levy', dividing the verse into phrases of 2 and 3 words. Full calculation: וַאֲדֹרָ֖ם [and·Adoram] (251) + עַל־הַמַּ֑ס [over·the·levy] (205) + וִיהוֹשָׁפָ֥ט [and·Jehoshaphat] (416) + בֶּן־אֲחִיל֖וּד [son·of·Ahilud] (111) + הַמַּזְכִּֽיר [the·recorder] (282) = 1265.
Radak
"Concerning the tax." [This refers] to imposing a tax upon Israel when he needed to provide for his soldiers or to carry out his will, for this is the law of kingship, as it is written, "And you shall be his slaves." And our Sages of blessed memory explained that he would be able to impose a tax upon them. It is written here "slaves," and it is written there, "And they shall be tributary to you, and shall serve you." And above [in the text] it did not write "the officer over the tax," because it was the beginning of his kingship, and he had not yet imposed a tax upon Israel.
"He who mentions." Appointed over the records, that is, over the book of remembrances.
Ralbag
And Adoram was over the tribute. He was appointed to collect the tribute from the nations that were subject, and from Israel.
And Joshaphat son of Achilud was the recorder. He was the one who reminded Adoram of the matter of the tribute and sent him to collect it.
Metzudat David
Regarding the tax: to collect the tax from Israel, and because they rebelled against him at the counsel of Absalom, he saw fit to impose a tax upon them.
"The recorder." He was appointed over the Book of Records.
Cross-references: I Kings 12:18; II Chronicles 10:18
and Sheva was scribe; and Zadok and Abiathar were priests;
verse value 1920
Insights
Verse structure: 6 words, 27 letters. The shortest word is "scribe·of" (סֹפֵ֑ר, 3 letters) and the longest is "and·Abiathar" (וְאֶבְיָתָ֖ר, 6 letters). 1 word in this verse appears nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "and·Sheva" (וּשְׁוָ֖א). 6 unique roots are used. The etnachta (major mid-verse pause) falls on 'scribe·of', dividing the verse into phrases of 3 and 3 words.
Radak
Kohanim: The princes of the priesthood. Although Abiathar was removed from his position, he was not completely removed from the priesthood until the time of King Solomon, who expelled him.
Ralbag
And Sheva was the scribe. To write these accounts.
And Zadok and Abiathar were priests. Behold, it seems that the primary was Zadok the priest, even though both of them served in the high priesthood.
Metzudat David
"Kohanim" – meaning, the princes of the priests: Zadok was appointed as High Priest to serve in the days of Solomon, and Abiathar was his deputy, in place of his son Ahimelech mentioned above.
Malbim
The Questions: Why did it inform us that he had not tended to his feet, etc.? And as for what it says, 'he came to Jerusalem' — that is not correct, since he had been sitting in Jerusalem until now, and now he went out from Jerusalem to meet the king. And what is [the meaning of] what is said, 'Do what is good in your eyes,' etc., seeing that the end of all his words are mere words of acquiescence [lit. 'permission']? 20 (1) Why did Sheba son of Bichri rouse himself [to rebel], when he saw that all Israel followed their king? And how, after the people throughout all the tribes of Israel had deliberated to restore the king, did their hearts suddenly turn to the voice of a worthless man? And what is the meaning of the doubling, "We have no portion in David, nor do we have an inheritance in the son of Jesse"? And why did the king first confine his concubines to a guarded house before commanding the pursuit of Sheba son of Bichri? Now, in chapter 8 it counted Zadok son of Ahitub and Ahimelech son of Abiathar as priests, and did not count Abiathar, who was the High Priest; but after the incident of Absalom, when Abiathar was not answered through the Urim and Thummim (as above, 15:24), Abiathar was set aside and became equal in rank to Zadok. Therefore it says here that Zadok and Abiathar were priests. And above it said that David's sons were priests, and it is explained in Chronicles [1 Chron. 18:17] that they were the chief officials at the king's side; but after the incident of Absalom they were removed from their positions, because he then intended to make Solomon king, and he feared lest a 'root bearing poison and wormwood' spring up again from his [other] sons, were they to remain seated in the forefront of the kingdom, each one exalting himself and saying, 'I shall reign.' So he appointed Ira the Jairite, his teacher, in their place, to be steward of his house and his counselor.
and Ira also the Jairite was chief minister to David.
verse value 695
Insights
Verse structure: 6 words, 22 letters. The shortest word is "and·also" (וְגַ֗ם, 3 letters) and the longest is "Jairite" (הַיָּ֣אִרִ֔י, 5 letters). 2 words in this verse appear nowhere else in II Samuel. Unique to this verse in II Samuel (hapax): "Jairite" (הַיָּ֣אִרִ֔י), "priest" (כֹהֵ֖ן). 6 unique roots are used. Frequent roots: "of·David" (root דוד, 250x in II Samuel); "was" (root היה, 153x in II Samuel); "and·also" (root גם, 23x in II Samuel). First appearance of the root עירא ("Ira") in II Samuel. Full calculation: וְגַ֗ם [and·also] (49) + עִירָא֙ [Ira] (281) + הַיָּ֣אִרִ֔י [Jairite] (226) + הָיָ֥ה [was] (20) + כֹהֵ֖ן [priest] (75) + לְדָוִֽד [of·David] (44) = 695.
Rashi
Eira the Yare'i. Targum Yonatan: 'Eira the Yare'i, who is from Tekoa.' And so he is called in this book (below 23:26): 'Eira son of Eikesh the Te'ukoni.' And he is called 'Yare'i' because of what we learned in Menachot (85b): 'Tekoa is foremost for oil'—that olive oil is plentiful there, from which the candles are lit.
Was priest to David. To him he gave all his priestly dues—so our Sages said (Eruvin 63a). And the plain meaning of the verse: that he made him commander and judge.
Radak
And also Ira the Jairite. Jonathan [ben Uzziel] translated: “And also Ira of Tekoa.” This is the Ira who is counted among the mighty men, as it is stated regarding him: ‘Ira the son of Ikkesh the Tekoite.’ If so, “the Jairite” is his family name, for his father or his grandfather was named Jair. Furthermore, there is another explanation: he was called Jair because he was from Tekoa, and Tekoa was abundant in oil, as we have written concerning the woman of Tekoa and the oil. And oil is called yitzhar, and Jair and yitzhar are one and the same.
"He was a priest to David." As the Targum translates it: "He was a master to David," meaning his superior and his counselor. And similarly it is said concerning Solomon: "And Zabud the son of Nathan was priest, and the king's friend." Now, since the priests were already mentioned, the term "priest" here means his superior and his counselor, just as it is written "the king's friend." So here too, since "priest" is mentioned after the priests were already mentioned, it therefore means his superior and his counselor. Furthermore, it says "to David." For if "priest" were meant in its literal sense, he would have been a priest for all Israel; why does it say "to David"? And similarly it is said: "And the sons of David were priests," which is explained as meaning princes and great men, as we have explained. And our Sages of blessed memory interpreted it as a priest in the literal sense. And the word "also" supports their view. And the explanation of "priest to David" is that he knew him and gave him the priestly gifts that came from his household. And they expounded [based] on the juxtaposition [of the verses] and said: "Anyone who sends gifts to a single priest brings famine upon the world," as it is stated: "And also Ira the Jairite was a priest to David." Was he a priest only for David? For all the world he was not a priest, but rather he used to send all his gifts to him. And it is written: "And there was a famine in the days of David."
Ralbag
And Ira the Jairite was also priest to David. It seems that David placed him in some governance that was not mentioned, and he is, as I understand it, Ira the Ithrite, who is mentioned in David's mighty men, and he is from the children of Jether the Israelite, as I understand it. Or he is one of the priests, and David chose him to give him all his gifts.
Metzudat David
"And Ira also..." – He too was a commander for David and his counselor, in addition to those mentioned above, similar to what was stated earlier (8:18), "And the sons of David were priests." Alternatively, he was appointed as the Priest Anointed for War, in place of Zadok, when Zadok would serve as High Priest during the days of Solomon. And in the words of our Sages of blessed memory (Eruvin 63a): "He used to send him his gifts."
Rashi
Metzudat David
Metzudat Zion
Malbim