Nathan Rebukes David; Judgment and Aftermath
2 Samuel 12:1-31
2 S.12.1 - Details
Original Text
Morphology
- וישלח: VERB,qal,impf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- את: PRT,acc
- נתן: VERB,qal,perf,3,m,sg
- אל: NEG
- דוד: NOUN,m,sg,abs
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- אליו: PREP+PRON,3,m,sg
- ויאמר: VERB,qal,perf,3,m,sg
- לו: PRON,3,m,sg
- שני: NUM,m,pl,construct
- אנשים: NOUN,m,pl,abs
- היו: VERB,qal,perf,3,m,pl
- בעיר: PREP+NOUN,f,sg,abs
- אחת: NUM,f,sg
- אחד: NUM,card,m,sg
- עשיר: ADJ,m,sg
- ואחד: CONJ+NUM,m,sg
- ראש: NOUN,m,sg,abs
Parallels
- 1 Kings 21:1-16 (thematic): Ahab and Jezebel seize Naboth’s vineyard—an episode of a powerful man taking the property of a humble subject and a prophet (Elijah) pronouncing judgment, paralleling Nathan’s use of an illustrative case to expose royal injustice.
- Mark 12:1-12 (allusion): Jesus’ parable of the wicked tenants (vineyard owner and tenants) echoes royal/vineyard imagery and judicial exposure of leaders who seize or reject what belongs to God, using a parable to convict hearers much like Nathan does with David.
- Psalm 51 (structural): Psalm of repentance traditionally linked to David’s response after Nathan’s rebuke; it functions as David’s immediate confession and plea for mercy following the parable’s confrontation.
- Luke 16:19-31 (thematic): The parable of the rich man and Lazarus contrasts the rich oppressor and the destitute sufferer and pronounces ultimate justice—a thematic parallel concerning social injustice and divine recompense.
- Ezekiel 34:2-10 (thematic): Ezekiel’s indictment of shepherds (leaders) who feed themselves and exploit the flock resonates with Nathan’s moral charge against a king who abuses his position and seizes the rights of the vulnerable.
Alternative generated candidates
- And the LORD sent Nathan to David. He came to him and said, 'There were two men in one city, the one rich and the other poor.'
- And the LORD sent Nathan to David. He came to him and said to him, “There were two men in one city — one rich and the other poor.”
2 S.12.2 - Details
Original Text
Morphology
- לעשיר: PREP+NOUN,m,sg,abs
- היה: VERB,qal,perf,3,m,sg
- צאן: NOUN,m,pl,abs
- ובקר: CONJ,NOUN,m,pl,abs
- הרבה: VERB,qal,perf,3,m,sg
- מאד: ADV
Parallels
- 2 Sam.12.3-4 (structural): Immediate continuation of Nathan's parable: identifies the poor man's single ewe‑lamb and the rich man's seizure of it—direct verbal and narrative parallel that gives the fuller context for v.2.
- 1 Sam.25:2-13 (verbal): Nabal is described as very wealthy in sheep and goats; the episode with David and Abigail echoes the motif of a rich man with many flocks whose conduct affects vulnerable people.
- Exod.22:1-4 (allusion): Law concerning theft or killing of an ox or sheep and required restitution—provides legal background to the moral outrage expressed in Nathan's story about taking another's lamb.
- Ezek.34:2-10 (thematic): Prophetic denunciation of selfish 'shepherds' who prey upon and neglect the flock; thematically parallels exploitation of vulnerable animals/people by those in charge or with abundance.
- Mic.2:1-2 (thematic): Condemnation of those who covet and seize fields and houses of others—parallels the theme of the powerful taking the property of the poor.
Alternative generated candidates
- The rich man had very many flocks and herds.
- The rich man had very many flocks and herds.
2 S.12.3 - Details
Original Text
Morphology
- ולרש: CONJ+PREP+NOUN,m,sg,abs
- אין: PART,neg
- כל: DET
- כי: CONJ
- אם: CONJ
- כבשה: NOUN,f,sg,abs
- אחת: NUM,f,sg
- קטנה: ADJ,f,sg
- אשר: PRON,rel
- קנה: VERB,qal,perf,3,m,sg
- ויחיה: VERB,qal,impf,3,m,sg
- ותגדל: VERB,qal,impf,3,f,sg
- עמו: PREP+PRON,3,m,sg
- ועם: CONJ+PREP
- בניו: NOUN,m,pl,cs
- יחדו: ADV
- מפתו: PREP+NOUN,m,sg,abs+PRON,3,m,sg
- תאכל: VERB,qal,impf,3,f,sg
- ומכסו: CONJ+PREP+NOUN,m,sg,abs+PRON,3,m,sg
- תשתה: VERB,qal,impf,3,f,sg
- ובחיקו: CONJ+PREP+NOUN,m,sg,abs+PRON,3,m,sg
- תשכב: VERB,qal,impf,2,m,sg
- ותהי: VERB,qal,perf,3,f,sg
- לו: PRON,3,m,sg
- כבת: PREP+NOUN,f,sg,abs
Parallels
- 2 Sam.12.4-6 (structural): Immediate continuation of Nathan's parable: contrasts the rich man's many flocks with the poor man's single beloved ewe and narrates the rich man's seizure of it—provides the climax and moral accusation against David.
- 1 Kings 21:1-16 (thematic): Ahab and Jezebel covet and illegally seize Naboth's vineyard, using power and injustice to take another's possession; like Nathan's story, it depicts royal abuse of property and foreshadows prophetic judgment.
- Ezekiel 34:2-10 (thematic): Prophetic denunciation of shepherds (leaders) who feed themselves and seize the flock's resources—parallels the motif of leaders exploiting the vulnerable and perverting stewardship of the people.
- Proverbs 22:22-23 (thematic): A warning against robbing the poor and taking advantage of the needy; echoes the ethical outrage at depriving a helpless person's sole possession, as in the ewe-lamb episode.
Alternative generated candidates
- But the poor man had nothing except one little ewe lamb which he had bought and raised; it grew up with him and with his children; it would eat from his plate and drink from his cup and lie in his bosom; it was like a daughter to him.
- But the poor man had nothing except one little ewe lamb which he had bought and raised; it grew up with him and with his children; it ate of his food and drank from his cup, and lay in his bosom; it was to him like a daughter.
2 S.12.4 - Details
Original Text
Morphology
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- הלך: VERB,qal,perf,3,m,sg
- לאיש: PREP+NOUN,m,sg,abs
- העשיר: NOUN,m,sg,def
- ויחמל: VERB,qal,yiqtol,3,m,sg
- לקחת: VERB,qal,perf,2,m,sg
- מצאנו: VERB,qal,perf,1,_,pl
- ומבקרו: CONJ+VERB,qal,yiqtol,3,m,sg
- לעשות: VERB,qal,inf
- לארח: VERB,qal,inf
- הבא: NOUN,m,sg,def
- לו: PRON,3,m,sg
- ויקח: VERB,qal,impf,3,m,sg
- את: PRT,acc
- כבשת: NOUN,f,pl,construct
- האיש: NOUN,m,sg,def
- הראש: NOUN,m,sg,abs
- ויעשה: VERB,qal,yiqtol,3,m,sg
- לאיש: PREP+NOUN,m,sg,abs
- הבא: NOUN,m,sg,def
- אליו: PREP+PRON,3,m,sg
Parallels
- 1 Samuel 25:10-11 (thematic): Nabal’s refusal to provide provisions for David’s men (and thus to host a traveler) parallels the parable’s theme of a wealthy man refusing hospitality and leaving the needy guest without resources.
- Exodus 22:26-27 (verbal): Law protecting the vulnerable from having their only covering taken as pledge echoes the parable’s concern for the poor man’s single lamb/their sole possession being seized by the rich.
- Leviticus 19:13 (verbal): The command not to defraud or rob a neighbor provides the ethical-legal background to Nathan’s condemnation of the rich man who takes what belongs to the poor.
- Micah 2:1-2 (thematic): Condemnation of those who covet and seize fields and houses of others parallels the abuse of power depicted in the parable—taking another’s property for personal use.
Alternative generated candidates
- And a traveler came to the rich man, and he refused to take from his own flock to prepare for the wayfarer who had come to him; but he took the poor man's lamb and prepared it for the one who had come.
- And a traveler came to the rich man, and he spared to take from his own flock and from his own herd to prepare for the wayfarer who had come to him; but he took the poor man’s lamb and prepared it for the man who had come.
2 S.12.5 - Details
Original Text
Morphology
- ויחר: VERB,qal,imf,3,m,sg
- אף: ADV
- דוד: NOUN,m,sg,abs
- באיש: PREP+NOUN,m,sg
- מאד: ADV
- ויאמר: VERB,qal,perf,3,m,sg
- אל: NEG
- נתן: VERB,qal,perf,3,m,sg
- חי: ADJ,m,sg
- יהוה: NOUN,prop,m,sg,abs
- כי: CONJ
- בן: NOUN,m,sg,abs
- מות: VERB,qal,infabs
- האיש: NOUN,m,sg,def
- העשה: VERB,qal,perf,3,m,sg
- זאת: DEM,f,sg
Parallels
- 2 Samuel 12:7 (structural): Nathan turns the parable on David with the charge 'You are the man,' directly exposing that David's own deed is the one he condemned.
- 2 Samuel 11:14-15 (structural): The narrative account of David's ordering Uriah to the battlefront and arranging his death is the actual event underlying Nathan's parable that provokes David's verdict.
- Deuteronomy 19:21 (thematic): The principle of retributive justice ('life for life') echoes David's pronouncement that the man who did this 'deserves to die.'
- 1 Kings 21:17-24 (thematic): Elijah's prophetic indictment and pronouncement of judgment on Ahab for the seizure of Naboth's vineyard and the death of Naboth parallels Nathan's prophetic denunciation of David for seizing Bathsheba and arranging Uriah's death.
- Psalm 51:4 (thematic): David's later confession—'Against you, you only, have I sinned'—reflects the moral and inward outcome after Nathan's indictment that follows David's emphatic call for the offender to die.
Alternative generated candidates
- Then David's anger burned greatly against the man, and he said to Nathan, 'As the LORD lives, the man who has done this deserves to die,
- Then David’s anger was greatly kindled against the man, and he said to Nathan, “As the LORD lives, the man who has done this deserves to die.
2 S.12.6 - Details
Original Text
Morphology
- ואת: CONJ
- הכבשה: NOUN,f,sg,def
- ישלם: VERB,qal,impf,3,m,sg
- ארבעתים: NUM,card
- עקב: PREP
- אשר: PRON,rel
- עשה: VERB,qal,perf,3,m,sg
- את: PRT,acc
- הדבר: NOUN,m,sg,def
- הזה: DEM,m,sg
- ועל: CONJ+PREP
- אשר: PRON,rel
- לא: PART_NEG
- חמל: VERB,qal,perf,3,m,sg
Parallels
- Exodus 22:1 (verbal): Law of restitution: explicitly prescribes payment of four sheep for one sheep — the precise legal formula Nathan invokes in demanding 'fourfold' compensation.
- Luke 19:8 (verbal): Zacchaeus promises to restore fourfold to anyone he defrauded — a New Testament echo of the fourfold-restoration motif used here as justice/repentance.
- Leviticus 6:5 (thematic): Priestly law requiring restitution with an added portion (often rendered as adding a fifth) — part of the broader Israelite legal background for compensatory penalties.
- Numbers 5:7 (thematic): Provision requiring confession and restitution plus an additional contribution — another legal precedent for mandatory repayment and augmentation of stolen or misappropriated goods.
- 2 Samuel 12:1-4 (structural): Immediate narrative context: Nathan's parable about the rich man seizing the poor man's ewe sets up the demand in v.6 that the man must pay fourfold and shows the literary mechanism by which David is condemned.
Alternative generated candidates
- 'and he shall restore the lamb fourfold, because he did this thing and had no pity.'
- He shall restore fourfold for the lamb, because he did this thing and had no pity.”
2 S.12.7 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- נתן: VERB,qal,perf,3,m,sg
- אל: NEG
- דוד: NOUN,m,sg,abs
- אתה: PRON,2,m,sg
- האיש: NOUN,m,sg,def
- כה: ADV
- אמר: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אלהי: NOUN,m,sg,cons
- ישראל: NOUN,m,sg,abs
- אנכי: PRON,1,sg
- משחתיך: VERB,piel,perf,1,_,sg
- למלך: PREP+NOUN,m,sg,abs
- על: PREP
- ישראל: NOUN,m,sg,abs
- ואנכי: PRON,1,sg
- הצלתיך: VERB,hiphil,perf,1,_,sg
- מיד: PREP
- שאול: NOUN,m,sg,abs
Parallels
- 1 Samuel 16:13 (verbal): Samuel anoints David king with oil—direct background to Nathan's reminder that God anointed David (shared language of anointing).
- Psalm 89:20-21 (verbal): God speaks of finding and anointing David with his holy oil—echoes the claim 'I anointed you king' and divine election language.
- 1 Samuel 24:6 (thematic): David refuses to harm Saul because he is 'the LORD's anointed'—reflects the concept of David's special status as God's anointed ruler mentioned by Nathan.
- 2 Samuel 7:8 (thematic): God recounts raising David from shepherd to king and establishing him—parallels Nathan's appeal to God's prior saving and elevating acts on David's behalf.
Alternative generated candidates
- Nathan said to David, 'You are the man. Thus says the LORD, the God of Israel: I anointed you king over Israel, and I delivered you from the hand of Saul.
- Nathan said to David, “You are the man. Thus says the LORD, the God of Israel: I anointed you king over Israel, and I delivered you from the hand of Saul.
2 S.12.8 - Details
Original Text
Morphology
- ואתנה: VERB,qal,impf,1,sg
- לך: PRON,2,m,sg
- את: PRT,acc
- בית: NOUN,m,sg,abs
- אדניך: NOUN,m,sg,abs+PRON,2,m,sg
- ואת: CONJ
- נשי: NOUN,f,pl,abs,1cs
- אדניך: NOUN,m,sg,abs+PRON,2,m,sg
- בחיקך: PREP+NOUN,m,sg,abs+PRON,2,ms
- ואתנה: VERB,qal,impf,1,sg
- לך: PRON,2,m,sg
- את: PRT,acc
- בית: NOUN,m,sg,abs
- ישראל: NOUN,m,sg,abs
- ויהודה: CONJ+NOUN,m,sg,abs
- ואם: CONJ
- מעט: NOUN,m,sg,abs
- ואספה: VERB,qal,imprf,1,sg
- לך: PRON,2,m,sg
- כהנה: ADV
- וכהנה: CONJ+NOUN,m,sg,abs
Parallels
- 2 Samuel 7:8-9 (verbal): God recounts how He set David over Israel and gave him a house/kingdom—similar language of divine granting of the kingship and household in Nathan’s rebuke.
- 1 Chronicles 17:7-9 (verbal): Parallel retelling of the Davidic promise (chronicle’s version of 2 Sam 7), reiterating God’s act of raising David and giving him Israel—echoes the motif of divine bestowal in 2 Sam 12:8.
- Psalm 89:20-24 (thematic): Psalm celebrates God’s choice and anointing of David and the establishment of his throne—theological background to Nathan’s reminder that God had already given David Israel and Judah.
- 2 Samuel 5:3-5 (thematic): The elders anoint David king over Israel and Judah—an event that concretely fulfills the claim that God gave David the house of Israel and Judah referenced in Nathan’s speech.
Alternative generated candidates
- I gave you your master's house and the wives of your master into your bosom; I gave you the house of Israel and of Judah; and if that had been too little, I would have added to you as much more.
- I gave you the house of your master and your master’s wives into your bosom; I gave you the house of Israel and of Judah; and if that had been too little, I would have added to you still more.
2 S.12.9 - Details
Original Text
Morphology
- מדוע: ADV
- בזית: VERB,qal,perf,2,m,sg
- את: PRT,acc
- דבר: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- לעשות: VERB,qal,inf
- הרע: ADJ,m,sg,def
- בעיני: PREP+NOUN,f,pl,abs
- את: PRT,acc
- אוריה: NOUN,m,sg,abs
- החתי: NOUN,m,sg,abs
- הכית: VERB,qal,perf,2,m,sg
- בחרב: PREP+NOUN,f,sg,abs
- ואת: CONJ
- אשתו: NOUN,f,sg,cs+3,m,sg
- לקחת: VERB,qal,perf,2,m,sg
- לך: PRON,2,m,sg
- לאשה: PREP+NOUN,f,sg,abs
- ואתו: CONJ+PRON,3,m,sg
- הרגת: VERB,qal,perf,2,m,sg
- בחרב: PREP+NOUN,f,sg,abs
- בני: NOUN,m,pl,construct
- עמון: NOUN,m,sg,abs
Parallels
- 2 Samuel 11:14-17 (structural): The narrative account of David’s sending Uriah to the battle line so he would be killed; provides the immediate factual basis for Nathan’s accusation.
- 2 Samuel 11:2-5 (structural): Describes David’s initial adultery with Bathsheba, the act that precedes and motivates the subsequent arrangement of Uriah’s death mentioned in 12:9.
- 2 Samuel 12:1-7 (quotation): Nathan’s parable and the climactic charge “You are the man” form the larger speech of which 12:9 is a key specific accusation; the verses frame God’s judgment.
- Exodus 20:13-14 (thematic): The Decalogue’s prohibitions against murder and adultery underlie the moral and legal dimensions of Nathan’s indictment of David’s actions.
- Psalm 51:4 (thematic): David’s confession (“Against you, you only, have I sinned”) expresses penitence in response to Nathan’s charge and acknowledges the primary offense against God implicit in 12:9.
Alternative generated candidates
- Why have you despised the word of the LORD by doing evil in his sight? You struck Uriah the Hittite with the sword and took his wife to be your wife, and you killed him with the sword of the Ammonites.
- Why have you despised the word of the LORD, to do evil in his sight? You struck down Uriah the Hittite with the sword; you took his wife to be your wife; and you killed him with the sword of the sons of Ammon.
2 S.12.10 - Details
Original Text
Morphology
- ועתה: CONJ
- לא: PART_NEG
- תסור: VERB,qal,impf,2,m,sg
- חרב: NOUN,f,sg,abs
- מביתך: PREP+NOUN,m,sg,abs+SUFF,2,m,sg
- עד: PREP
- עולם: NOUN,m,sg,abs
- עקב: PREP
- כי: CONJ
- בזתני: VERB,qal,perf,2,m,sg+OBJ,1,sg
- ותקח: VERB,qal,impf,3,f,sg
- את: PRT,acc
- אשת: NOUN,f,sg,cns
- אוריה: NOUN,m,sg,abs
- החתי: NOUN,m,sg,abs
- להיות: VERB,qal,inf,NA,NA,NA
- לך: PRON,2,m,sg
- לאשה: PREP+NOUN,f,sg,abs
Parallels
- 2 Samuel 12:11-12 (structural): Immediate continuation of Nathan’s oracle — repeats and expands the judgment that calamity (including the sword and death in the house) will come upon David’s household.
- 2 Samuel 13:1-22 (thematic): Amnon’s rape of Tamar and the ensuing family violence (Amnon’s murder, Absalom’s revenge) illustrate the internal bloodshed within David’s house predicted by Nathan.
- 2 Samuel 18:9-18 (thematic): The story of Absalom’s death in the civil strife of David’s reign manifests the prophecy that violence and the sword would trouble David’s household.
- Psalm 51:3-4 (allusion): David’s penitential confession acknowledges his sin against God and anticipates consequences; it functions as a theological response to Nathan’s accusation and judgment.
- Joshua 7:11-12 (thematic): Achan’s private sin brings national calamity on Israel — a parallel motif that individual/household sin results in the coming of the sword and disaster upon family or community.
Alternative generated candidates
- Now therefore the sword shall never depart from your house, because you have despised me and have taken the wife of Uriah the Hittite to be your wife.
- Now therefore the sword shall never depart from your house, because you have despised me and have taken the wife of Uriah the Hittite to be your wife.
2 S.12.11 - Details
Original Text
Morphology
- כה: ADV
- אמר: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- הנני: PRT+PRON,1,sg
- מקים: VERB,hiph,impf,1,m,sg
- עליך: PREP+2ms
- רעה: NOUN,f,sg,abs
- מביתך: PREP+NOUN,m,sg,cs+PRON,2,m,sg
- ולקחתי: CONJ+VERB,qal,perf,1,m,sg
- את: PRT,acc
- נשיך: NOUN,f,pl,abs+PRON,2,m,sg
- לעיניך: PREP
- ונתתי: VERB,qal,perf,1,_,sg
- לרעיך: PREP+NOUN,m,pl,abs+PRON,2,m,sg
- ושכב: VERB,qal,perf,3,m,sg
- עם: PREP
- נשיך: NOUN,f,pl,abs+PRON,2,m,sg
- לעיני: PREP+NOUN,f,pl,cons
- השמש: NOUN,f,sg,def
- הזאת: DEM,f,sg,def
Parallels
- 2 Samuel 16:21–22 (verbal): Direct fulfillment: Absalom goes in to his father’s concubines and lies with them publicly “in the sight of all Israel,” echoing Nathan’s statement that David’s wives would be given to his neighbor.
- 2 Samuel 13:1–22 (thematic): Shows the ‘evil from your house’ Nathan predicts: Amnon (David’s son) rapes his sister Tamar, initiating the internal family violence and breakdown prophesied.
- 2 Samuel 15:1–12 (structural): Narrative buildup to fulfillment: Absalom undermines David’s kingship and gains public support within David’s house, creating the context in which the seizure of David’s concubines occurs.
- 1 Kings 2:13–25 (allusion): Later royal episode where sexual access to a royal attendant/wife (Abishag) becomes a political claim against Solomon’s rivals/Adonijah—resonant with Nathan’s theme of wives used to assert dynastic power.
Alternative generated candidates
- Thus says the LORD: Behold, I will raise evil up against you from your own house; and I will take your wives before your eyes and give them to your neighbor, and he shall lie with your wives in the sight of the sun.
- Thus says the LORD: Behold, I will raise up evil against you out of your own house; and I will take your wives before your eyes and give them to your neighbor, and he shall lie with your wives in the sight of this sun.
2 S.12.12 - Details
Original Text
Morphology
- כי: CONJ
- אתה: PRON,2,m,sg
- עשית: VERB,qal,perf,2,m,sg
- בסתר: PREP+NOUN,m,sg,abs
- ואני: PRON,1,sg
- אעשה: VERB,qal,impf,1,_,sg
- את: PRT,acc
- הדבר: NOUN,m,sg,def
- הזה: DEM,m,sg
- נגד: PREP
- כל: DET
- ישראל: NOUN,m,sg,abs
- ונגד: CONJ+PREP
- השמש: NOUN,f,sg,def
Parallels
- Luke 12:2-3 (verbal): Jesus: 'There is nothing covered that will not be revealed...what you have spoken in the dark will be heard in the light' — closely parallels the idea that a deed done in secret will be exposed publicly.
- Jeremiah 23:24 (thematic): God asks rhetorically if anyone can hide where He will not see them — affirms that hidden actions cannot escape divine notice and exposure.
- Ecclesiastes 12:14 (thematic): Affirms that God will bring every work into judgment, including every secret thing — echoes the theme of private sin being judged and made manifest.
- Isaiah 29:15 (allusion): Condemns those who try to conceal counsel and deeds from the LORD — parallels the prophetic rebuke of attempting to keep wrongdoing hidden and the certainty of public vindication or exposure.
Alternative generated candidates
- For you did it secretly; but I will do this thing before all Israel and in the sight of the sun.
- For you did it secretly; but I will do this thing before all Israel and before the sun.”
2 S.12.13 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- דוד: NOUN,m,sg,abs
- אל: NEG
- נתן: VERB,qal,perf,3,m,sg
- חטאתי: VERB,qal,perf,1,m,sg
- ליהוה: PREP+NOUN,m,sg,def
- ויאמר: VERB,qal,perf,3,m,sg
- נתן: VERB,qal,perf,3,m,sg
- אל: NEG
- דוד: NOUN,m,sg,abs
- גם: ADV
- יהוה: NOUN,prop,m,sg,abs
- העביר: VERB,hiph,perf,3,m,sg
- חטאתך: NOUN,f,sg,abs+2,m,sg
- לא: PART_NEG
- תמות: VERB,qal,yiqtol,2,m,sg
Parallels
- Ps.32:1-5 (thematic): Confession of sin followed by divine forgiveness — v.5 explicitly: 'I acknowledged my sin, and you forgave the iniquity,' paralleling David's confession and Nathan's report that God has forgiven him.
- Ps.51:1-4,7 (allusion): David's penitential psalm traditionally linked to the Nathan episode; contains explicit confession and plea for cleansing ('Against you, you only have I sinned'; 'purge me with hyssop'), reflecting the same repentance-response dynamic.
- 1 Kgs.21:27-29 (structural): Parallel narrative pattern: prophetic denunciation of royal sin, royal humiliation/repentance, and divine relenting from announced judgment (Ahab's repentance leads God to postpone calamity).
- Jonah 3:10 (thematic): After public repentance, God 'relented' and did not bring the threatened disaster — similar theme of divine forgiveness following genuine repentance.
- Num.14:18-20 (verbal): God's readiness to 'pardon' is affirmed after intercession ('The LORD is slow to anger... pardons iniquity'); language of pardon/forgiveness echoes Nathan's formula that the LORD has 'taken away' David's sin.
Alternative generated candidates
- David said to Nathan, 'I have sinned against the LORD.' And Nathan said to David, 'The LORD also has put away your sin; you shall not die.'
- David said to Nathan, “I have sinned against the LORD.” And Nathan said to David, “The LORD also has put away your sin; you shall not die.
2 S.12.14 - Details
Original Text
Morphology
- אפס: NOUN,m,sg,abs
- כי: CONJ
- נאץ: VERB,qal,inf
- נאצת: NOUN,f,sg,abs
- את: PRT,acc
- איבי: NOUN,m,pl,abs,poss:1s
- יהוה: NOUN,prop,m,sg,abs
- בדבר: PREP+NOUN,m,sg,abs
- הזה: DEM,m,sg
- גם: ADV
- הבן: NOUN,m,sg,def
- הילוד: NOUN,m,sg,def
- לך: PRON,2,m,sg
- מות: VERB,qal,infabs
- ימות: VERB,qal,juss,3,m,sg
Parallels
- 2 Samuel 12:10 (verbal): Immediate context in Nathan’s oracle — the same judicial pronouncement against David in the same speech; both verses link David’s sin with public dishonor and ensuing divine judgment.
- Ezekiel 36:20-23 (thematic): Speaks of Israel’s exile causing the nations to profane God’s name and God’s response to act for the sake of His holy name — parallels the concern that David’s sin caused God’s enemies to blaspheme.
- Isaiah 52:5 (thematic): Complains that rulers’ failures have caused God’s name to be continually blasphemed among the nations, echoing the motif that communal/leader sin brings dishonor to YHWH.
- Psalm 79:10 (thematic): Expresses the plea against the nations’ taunts (‘Where is their God?’) and the sense that Israel’s calamity provokes blasphemy — similar language about enemies and the reproach of God’s name.
Alternative generated candidates
- Nevertheless, because by this deed you have utterly scorned the LORD, the child who is born to you shall surely die.'
- Nevertheless, because by this deed you have given great occasion to the enemies of the LORD to blaspheme, the child also that is born to you shall surely die.”
2 S.12.15 - Details
Original Text
Morphology
- וילך: VERB,qal,wayyiqtol,3,m,sg
- נתן: VERB,qal,perf,3,m,sg
- אל: NEG
- ביתו: NOUN,m,sg,abs
- ויגף: VERB,qal,wayyiqtol,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- את: PRT,acc
- הילד: NOUN,m,sg,def
- אשר: PRON,rel
- ילדה: VERB,qal,perf,3,f,sg
- אשת: NOUN,f,sg,cns
- אוריה: NOUN,m,sg,abs
- לדוד: PREP+NOUN,prop,m,sg,abs
- ויאנש: VERB,qal,wayyiqtol,3,m,sg
Parallels
- 2 Sam.12.14 (verbal): Nathan's pronouncement that the child born to Uriah's wife shall surely die — the direct cause given for the child's affliction in 12:15.
- 2 Sam.12.13 (structural): David's confession and Nathan's reply that the Lord has forgiven him, yet the sentence (consequences) will still come — explains theological tension between forgiveness and judgment underlying 12:15.
- 2 Sam.11.27 (thematic): Earlier notice that Bathsheba bore a son to David (the child of Uriah's wife) — provides background identifying the child afflicted in 12:15.
- 2 Sam.12.18-23 (structural): Narrative continuation: the child's illness, death, and David's mourning — directly follows and fulfills the event reported in 12:15.
Alternative generated candidates
- Then Nathan went to his house. And the LORD afflicted the child that Uriah's wife had borne to David, and the child became sick.
- Then Nathan went to his house. And the LORD struck the child that Uriah’s wife bore to David, so that the child became sick.
2 S.12.16 - Details
Original Text
Morphology
- ויבקש: VERB,qal,impf,3,m,sg
- דוד: NOUN,m,sg,abs
- את: PRT,acc
- האלהים: NOUN,m,sg,def
- בעד: PREP
- הנער: NOUN,m,sg,def
- ויצם: VERB,qal,impf,3,m,sg
- דוד: NOUN,m,sg,abs
- צום: NOUN,m,sg,abs
- ובא: VERB,qal,perf,3,m,sg
- ולן: VERB,qal,impf,3,m,sg
- ושכב: VERB,qal,perf,3,m,sg
- ארצה: NOUN,f,sg,abs
Parallels
- 2 Samuel 12:15-17 (structural): Immediate context: the LORD strikes the child; David seeks God, fasts and lies on the ground pleading for the child’s life, and the child dies on the seventh day (direct narrative continuation).
- 2 Samuel 12:20-23 (structural): Immediate aftermath: after the child’s death David rises, worships and accepts God’s decree—contrast between David’s pleading while the child lived and his resignation after death.
- Psalm 6:6-7 (verbal): A Davidic lament describing lying awake and soaking the couch with tears—parallels the physical posture and intense mourning (lying on the ground, night vigil) in 2 Sam 12:16.
- 2 Kings 20:1-6 (thematic): Hezekiah’s prayer in the face of impending death and God’s direct response (life extended)—a thematic parallel of seeking the LORD for life when confronted with death, here applied to Hezekiah’s own life rather than a child’s.
- 2 Kings 4:18-37 (thematic): The Shunammite’s son dies and the prophet Elisha intervenes to restore the child’s life—parallels the motif of a child’s death and human/divine attempts to reverse it, providing a narrative contrast to David’s unsuccessful intercession.
Alternative generated candidates
- David therefore entreated God for the child; David fasted and went in and lay all night on the ground.
- David therefore sought God on behalf of the child; and David fasted and went in and lay all night on the ground.
2 S.12.17 - Details
Original Text
Morphology
- ויקמו: VERB,qal,wayyiqtol,3,m,pl
- זקני: NOUN,m,pl,cons
- ביתו: NOUN,m,sg,abs
- עליו: PREP,3,m,sg
- להקימו: VERB,hiphil,inf,3,m,sg
- מן: PREP
- הארץ: NOUN,f,sg,def
- ולא: CONJ
- אבה: VERB,qal,impf,3,m,sg
- ולא: CONJ
- ברא: VERB,qal,perf,3,ms
- אתם: PRON,2,m,pl
- לחם: NOUN,m,sg,abs
Parallels
- 2 Samuel 12:16 (structural): Immediate context: David fasts and lies on the ground while pleading for the child—sets up the elders’ attempt to raise him in v.17.
- 2 Samuel 12:20 (structural): Direct literary contrast: after the child’s death David rises, washes, anoints himself and worships—shows a change from v.17’s refusal to eat and remain on the ground.
- 2 Samuel 1:11–12 (thematic): Similar expression of intense public mourning and refusal of food: David and Israel mourn Saul and Jonathan, weeping and fasting—parallels the bereavement behavior in 2 Sam 12:17.
- 1 Samuel 1:7–8 (thematic): Hannah’s deep grief over her barrenness (weeping and not eating) parallels the motif of personal anguish expressed by refusing food in 2 Sam 12:17.
Alternative generated candidates
- The elders of his house rose up to raise him from the ground, but he would not, nor did he eat bread with them.
- And the elders of his house arose and stood beside him to raise him up from the ground, but he would not, nor would he eat bread with them.
2 S.12.18 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- ביום: PREP
- השביעי: ADJ,m,sg,def
- וימת: VERB,qal,perf,3,m,sg
- הילד: NOUN,m,sg,def
- ויראו: VERB,qal,impf,3,m,pl
- עבדי: NOUN,m,pl,cons
- דוד: NOUN,m,sg,abs
- להגיד: INF,hiph
- לו: PRON,3,m,sg
- כי: CONJ
- מת: ADJ,m,sg
- הילד: NOUN,m,sg,def
- כי: CONJ
- אמרו: VERB,qal,perf,3,m,pl
- הנה: PART
- בהיות: PREP+VERB,qal,ptc,0,m,sg
- הילד: NOUN,m,sg,def
- חי: ADJ,m,sg
- דברנו: NOUN,m,sg,prsuf_1pl
- אליו: PREP+PRON,3,m,sg
- ולא: CONJ
- שמע: VERB,qal,perf,3,m,sg
- בקולנו: PREP+NOUN,m,sg,abs+PRON,1,pl
- ואיך: CONJ+ADV
- נאמר: VERB,niphal,imperfect,3,m,sg
- אליו: PREP+PRON,3,m,sg
- מת: ADJ,m,sg
- הילד: NOUN,m,sg,def
- ועשה: VERB,qal,impf,3,m,sg
- רעה: NOUN,f,sg,abs
Parallels
- 2 Sam.12:16-17 (structural): Immediate narrative context: the child’s illness, David’s fasting/prayer, and the servants’ attempt to rouse him directly precede the report of the child’s death.
- 2 Sam.12:23 (verbal): David’s later statement (“I will go to him, but he will not return to me”) continues the theological and emotional response to the child’s death set up in v.18.
- Job 1:20-22 (thematic): Parallel in theological response to the death of children: Job (like David) responds to sudden bereavement with religious submission rather than cursing God.
- 1 Kings 17:21-22 (thematic): Elijah prays and restores the widow’s son to life—a thematic contrast to David’s child who dies despite intercession, highlighting differing outcomes of prophetic prayer.
- 2 Kings 4:32-37 (thematic): Elisha’s restoration of the Shunammite’s son provides another contrastive parallel (prophetic revival of a child) against the irreversible death recorded in 2 Sam 12:18.
Alternative generated candidates
- And on the seventh day the child died. The servants of David were afraid to tell him that the child was dead, for they said, 'Behold, while the child was yet alive we spoke to him, and he did not listen to our voice; how then shall we tell him that the child is dead? He may do himself harm.'
- On the seventh day the child died. And David’s servants were afraid to tell him that the child was dead, for they said, “Behold, while the child was yet alive we spoke to him, and he would not listen to our voice; how then shall we say to him that the child is dead?”
2 S.12.19 - Details
Original Text
Morphology
- וירא: VERB,qal,perf,3,m,sg
- דוד: NOUN,m,sg,abs
- כי: CONJ
- עבדיו: NOUN,m,pl,abs+3ms
- מתלחשים: VERB,hitpael,ptc,3,m,pl
- ויבן: VERB,qal,perf,3,m,sg
- דוד: NOUN,m,sg,abs
- כי: CONJ
- מת: ADJ,m,sg
- הילד: NOUN,m,sg,def
- ויאמר: VERB,qal,perf,3,m,sg
- דוד: NOUN,m,sg,abs
- אל: NEG
- עבדיו: NOUN,m,pl,abs+3ms
- המת: NOUN,m,sg,def
- הילד: NOUN,m,sg,def
- ויאמרו: VERB,qal,wayyiqtol,3,pl
- מת: ADJ,m,sg
Parallels
- 2 Samuel 12:18–20 (structural): Immediate context: the child’s illness and the servants’ fear to tell David; verse 19 is part of this narrative unit and is closely mirrored by the report and David’s subsequent behavior in vv.18–20.
- 2 Samuel 12:23 (thematic): David’s reflection after the child’s death—‘I shall go to him, but he will not return to me’—expresses the theological and emotional resolution that follows the announcement in v.19.
- 2 Samuel 18:31–33 (thematic): Another royal scene where messengers bring news of a family death (Absalom); contrasted responses (intense mourning in 18:33 versus the resigned acceptance in 12:19–23) highlight different royal attitudes toward loss.
- 1 Kings 17:17–24 (thematic): The narrative of the widow’s son who dies and is restored by Elijah parallels motifs of a child’s death in a household and the involvement of a central figure (prophet/leader) in relation to that death.
- Luke 8:52–56 (thematic): The story of Jairus’s daughter—people presume and announce the child’s death while the leading figure (Jesus) responds decisively—offers an intertextual contrast in expectations and outcomes regarding a child reported dead.
Alternative generated candidates
- But when David saw that his servants whispered together, David perceived that the child was dead; and David said to his servants, 'Is the child dead?' And they said, 'He is dead.'
- But David perceived that his servants whispered, and David understood that the child was dead; and David said to his servants, “Is the child dead?” And they said, “He is dead.”
2 S.12.20 - Details
Original Text
Morphology
- ויקם: VERB,qal,wayyiqtol,3,m,sg
- דוד: NOUN,m,sg,abs
- מהארץ: PREP+NOUN,f,sg,abs
- וירחץ: VERB,qal,impf,3,m,sg
- ויסך: VERB,qal,perf,3,m,sg
- ויחלף: VERB,piel,wayyiqtol,3,m,sg
- שמלתיו: NOUN,f,pl,poss:3,m,abs
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- בית: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- וישתחו: VERB,qal,impf,3,m,pl
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- אל: NEG
- ביתו: NOUN,m,sg,abs
- וישאל: VERB,qal,wayyiqtol,3,m,sg
- וישימו: VERB,qal,perf,3,m,pl
- לו: PRON,3,m,sg
- לחם: NOUN,m,sg,abs
- ויאכל: VERB,qal,impf,3,m,sg
Parallels
- Job 1:20-22 (thematic): After sudden bereavement Job rises, worships God and accepts the loss—parallel to David’s rising, worship and acceptance following his child’s death.
- 1 Kings 19:5-8 (thematic): Elijah, exhausted and despairing, is given food, eats and then rises strengthened to continue—resembles David’s receipt of food and return to ordinary life after mourning.
- Psalm 30:11-12 (thematic): Davidic psalm theme: mourning turned to joy and praise. The shift from sackcloth to changed garments and worship in 2 Sam 12:20 echoes this movement from grief to praise.
- Ezekiel 24:17-18 (thematic): Prophetic instruction about putting off mourning and changing garments; parallels the symbolic act of washing and changing clothes as a ritual/expressive movement away from mourning.
- 2 Samuel 12:23 (structural): Immediate structural parallel in the same narrative: David explains why he will no longer fast for the dead child—this verse supplies the motive for the actions described in 12:20.
Alternative generated candidates
- Then David arose from the earth, washed, anointed himself, changed his clothes, and went into the house of the LORD and bowed; then he returned to his house, and when they set food before him he ate.
- Then David arose from the earth, and washed and anointed himself, and changed his clothes; and he went into the house of the LORD and worshiped. Then he returned to his house; and when he requested, they set food before him, and he ate.
2 S.12.21 - Details
Original Text
Morphology
- ויאמרו: VERB,qal,wayyiqtol,3,pl
- עבדיו: NOUN,m,pl,abs+3ms
- אליו: PREP+PRON,3,m,sg
- מה: PRON,int
- הדבר: NOUN,m,sg,def
- הזה: DEM,m,sg
- אשר: PRON,rel
- עשיתה: VERB,qal,perf,2,m,sg
- בעבור: PREP
- הילד: NOUN,m,sg,def
- חי: ADJ,m,sg
- צמת: VERB,qal,perf,2,m,sg
- ותבך: VERB,qal,perf,3,f,sg
- וכאשר: CONJ
- מת: ADJ,m,sg
- הילד: NOUN,m,sg,def
- קמת: NOUN,f,sg,cons
- ותאכל: VERB,qal,impf,3,f,sg
- לחם: NOUN,m,sg,abs
Parallels
- 2 Sam.12.20 (verbal): Immediate narrative continuation: same scene—David rises, washes, goes to the LORD’s house and then eats bread after the child’s death (addresses the servants’ question).
- 2 Sam.12.15-18 (structural): Part of the same episode: describes the child’s illness, David’s fasting and all-night pleading, and the child’s death—provides the antecedent actions that the servants recall in v.21.
- 1 Sam.1.7-18 (thematic): Hannah’s deep weeping and refusal to eat while distressed, followed by resolution and eventual birth of a child—parallels motifs of mourning, fasting, and the link between weeping and childbearing/receiving a child.
- 2 Sam.18.33 (thematic): David’s intense lament for Absalom and refusal to be comforted or take food—provides a contrasting instance of parental grief in which David does not resume eating, highlighting different responses to the death of a child/son.
Alternative generated candidates
- And his servants said to him, 'What is this thing that you have done? While the child was yet alive you fasted and wept; and when the child died you arose and ate bread.'
- And his servants said to him, “What is this thing that you have done? While the child was yet alive you fasted and wept; but when the child died, you arose and ate bread.”
2 S.12.22 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- בעוד: PREP
- הילד: NOUN,m,sg,def
- חי: ADJ,m,sg
- צמתי: VERB,qal,perf,1,_,sg
- ואבכה: VERB,qal,imperf,1,_,sg
- כי: CONJ
- אמרתי: VERB,qal,perf,1,com,sg
- מי: PRON,interr,sg
- יודע: VERB,qal,ptc,ms,sg
- וחנני: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- וחי: VERB,qal,perf,3,m,sg
- הילד: NOUN,m,sg,def
Parallels
- 1 Sam.1:10-11 (thematic): Hannah laments, weeps, and vows/fasts in earnest prayer to God for a child—parallel expression of grief, fasting, and appeal to God's mercy for a child's life.
- Ps.35:13 (verbal): The psalmist describes putting on sackcloth and afflicting his soul with fasting when others were sick—language and practice of fasting and intercessory sorrow similar to David's fasting while the child lived.
- 2 Kgs.20:2-6 (thematic): Hezekiah's prayer and tears in response to a death sentence, and God's compassionate reversal of that sentence, parallels David's hope that the LORD might be gracious and spare life.
- Mark 5:22-24, 35-43 (thematic): The story of Jairus pleading for his dying daughter (and Jesus' raising her) echoes the motif of a parent's urgent plea for a child's life and the question of whether God will grant mercy.
Alternative generated candidates
- He said, 'While the child was yet alive I fasted and wept; for I said, “Who knows? The LORD may be gracious to me, and the child may live.”'
- He said, “While the child was yet alive I fasted and wept, for I said, ‘Who can tell whether the LORD will be gracious to me, that the child may live?’
2 S.12.23 - Details
Original Text
Morphology
- ועתה: CONJ
- מת: ADJ,m,sg
- למה: ADV
- זה: PRON,dem,m,sg
- אני: PRON,1,sg
- צם: VERB,qal,impf,1,sg
- האוכל: VERB,qal,ptc,ms,sg
- להשיבו: PREP+VERB,hif,inf,3,m,sg
- עוד: ADV
- אני: PRON,1,sg
- הלך: VERB,qal,perf,3,m,sg
- אליו: PREP+PRON,3,m,sg
- והוא: CONJ+PRON,3,m,sg
- לא: PART_NEG
- ישוב: VERB,qal,impf,3,m,sg
- אלי: PREP+PRON,1,sg
Parallels
- Job 14:14-15 (verbal): Both voice a question about return from death (“shall he live again?/can I bring him back?”). Job asks if a man can be revived; David accepts that the child will not return to him.
- Ecclesiastes 9:5-6 (thematic): Both reflect the finality of death — the dead know nothing and do not return — which undercuts ritual mourning (hence David stops fasting).
- Psalm 49:15 (allusion): Psalmic hope of being ‘received’ from Sheol parallels David’s language of going to the dead; both pictures treat postmortem ‘being received’ rather than return of the deceased.
- 2 Corinthians 5:8 (structural): New Testament parallel in perspective: ‘to be absent from the body is to be present with the Lord’ — resonates with David’s resolve that he will go to his child, even though the child will not return.
Alternative generated candidates
- But now he is dead; why should I fast? Can I bring him back again? I shall go to him, but he will not return to me.'
- But now he is dead; why should I fast? Can I bring him back again? I shall go to him, but he will not return to me.”
2 S.12.24 - Details
Original Text
Morphology
- וינחם: VERB,niphal,perf,3,m,sg
- דוד: NOUN,m,sg,abs
- את: PRT,acc
- בת: NOUN,f,sg,cs
- שבע: NUM,card
- אשתו: NOUN,f,sg,cs+3,m,sg
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- אליה: PREP+PRON,3,f,sg
- וישכב: VERB,qal,impf,3,m,sg
- עמה: PREP+PRON,3,f,sg
- ותלד: VERB,qal,perf,3,f,sg
- בן: NOUN,m,sg,abs
- ותקרא: VERB,qal,perf,3,f,sg
- את: PRT,acc
- שמו: NOUN,m,sg,abs+PRON,3,m,sg
- שלמה: ADJ,f,sg,abs
- ויהוה: NOUN,m,sg,abs
- אהבו: VERB,qal,perf,3,m,sg,3ms.obj
Parallels
- 2 Samuel 12:25 (structural): Immediate sequel that repeats the naming of Solomon and restates that the LORD loved him, effectively a direct parallel/continuation of v.24's content.
- 1 Chronicles 3:5 (verbal): Genealogical parallel listing Solomon as the son of David and Bath-shua (Bathsheba), echoing the birth and parentage reported in 2 Samuel 12:24.
- 2 Samuel 7:12-14 (thematic): God's promise that David's offspring will establish his house and be like a son to God; thematically connects to the birth of Solomon as David's chosen/appointed son and God's favor toward him.
- 1 Kings 1:11-31 (thematic): Narrative showing Bathsheba's and Nathan's role in securing Solomon's succession and David's endorsement—develops the theme of Solomon as David's favored son born to Bathsheba.
- Matthew 1:6 (verbal): New Testament genealogy that names Solomon as a son of David and a son of Bathsheba's line (’the wife of Uriah’), echoing the identification and significance of Solomon in David's line.
Alternative generated candidates
- David comforted Bathsheba his wife, and he went in to her and lay with her; and she bore a son, and he called his name Solomon. The LORD loved him.
- Then David comforted Bathsheba his wife, and went in to her and lay with her. She bore a son, and he called his name Solomon; and the LORD loved him.
2 S.12.25 - Details
Original Text
Morphology
- וישלח: VERB,qal,impf,3,m,sg
- ביד: PREP+NOUN,f,sg,abs
- נתן: VERB,qal,perf,3,m,sg
- הנביא: NOUN,m,sg,def
- ויקרא: VERB,qal,wayyiqtol,3,m,sg
- את: PRT,acc
- שמו: NOUN,m,sg,abs+PRON,3,m,sg
- ידידיה: NOUN,m,sg,abs
- בעבור: PREP
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Genesis 17:19 (verbal): God himself instructs Abraham to name Sarah’s son Isaac—an instance of a divinely‑given name that signals covenantal significance, paralleling Nathan’s naming of Jedidiah as a name given because of the LORD.
- Isaiah 8:3-4 (verbal): The prophet Isaiah is told to name his son Maher‑shalal‑hash‑baz; like Nathan’s naming, a prophetic agent gives a child a theologically loaded name on God’s behalf.
- Hosea 1:4-9 (verbal): Hosea names his children Jezreel, Lo‑Ruhamah, Lo‑Ammi as prophetic signs—another instance of a prophet assigning names with explicit theological meaning, echoing the Jedidiah naming.
- Luke 1:31 (thematic): The angel instructs Mary to name her son Jesus—a divine/ministerial naming delivered by a heavenly messenger, parallel to the pattern of an intermediary (Nathan/prophet) conferring a God‑related name and meaning.
Alternative generated candidates
- And he sent by the hand of Nathan the prophet, and he named him Jedidiah because of the LORD.
- And he sent by the hand of Nathan the prophet, and Nathan called his name Jedidiah, because of the LORD.
2 S.12.26 - Details
Original Text
Morphology
- וילחם: VERB,qal,impf,3,m,sg
- יואב: NOUN,m,sg,abs
- ברבת: PREP+NOUN,f,sg,abs
- בני: NOUN,m,pl,construct
- עמון: NOUN,m,sg,abs
- וילכד: VERB,qal,impf,3,m,sg
- את: PRT,acc
- עיר: NOUN,f,sg,abs
- המלוכה: NOUN,f,sg,abs
Parallels
- 2 Samuel 11:1 (verbal): Same episode: Joab leads the campaign against Rabbah while David remains in Jerusalem — the verse establishes the siege of the Ammonite royal city.
- 2 Samuel 11:14–15 (structural): Joab's actions during the siege are described (sending messengers and arranging battlefield conditions); these verses show the ongoing siege operations at Rabbah tied to Joab's command.
- 2 Samuel 10:14–19 (thematic): Earlier account of Israel's war with the Ammonites and their Syrian allies provides the background for the campaign that culminates in the assault on Rabbah.
- 1 Chronicles 20:1–3 (structural): Parallel retelling in Chronicles of David's war with the Ammonites and the capture of their capital (Rabbah), recounting similar events and outcomes.
- 2 Samuel 12:29–31 (thematic): Immediate narrative continuation: after Joab's capture of the royal city, David takes the crown and plunders the city — these verses describe the consequences of the city's capture referenced in 12:26.
Alternative generated candidates
- Joab fought against Rabbah of the sons of Ammon and captured the royal city.
- Joab fought against Rabbah of the sons of Ammon and took the royal city.
2 S.12.27 - Details
Original Text
Morphology
- וישלח: VERB,qal,impf,3,m,sg
- יואב: NOUN,m,sg,abs
- מלאכים: NOUN,m,pl,abs
- אל: NEG
- דוד: NOUN,m,sg,abs
- ויאמר: VERB,qal,perf,3,m,sg
- נלחמתי: VERB,nifal,perf,1,_,sg
- ברבה: PREP+NOUN,f,sg,abs
- גם: ADV
- לכדתי: VERB,qal,perf,1,_,sg
- את: PRT,acc
- עיר: NOUN,f,sg,abs
- המים: NOUN,m,pl,def
Parallels
- 2 Samuel 12:26-31 (verbal): Immediate continuation of the same episode — Joab's report of the capture of Rabbah and the taking of the 'water city' and the spoil brought to David (same events and similar wording).
- 1 Chronicles 20:1-2 (structural): Chronicler's parallel account of David's campaign against the Ammonites and the capture of Rabbah, including taking the crown from the city's king — a retelling of the same conquest.
- 2 Samuel 10:6-14 (thematic): Earlier account of the war with the Ammonites and their Aramean allies led by Joab and Abishai; provides the military background that culminates in the later siege and capture of Rabbah.
- 1 Samuel 30:18-19 (thematic): Another narrative where a military leader (David) receives report and spoil after a successful engagement; thematically parallels the delivery of victory news and the bringing of captured goods to the king/commander.
Alternative generated candidates
- And Joab sent messengers to David and said, 'I have fought against Rabbah and taken the water-city.
- And Joab sent messengers to David, and said, “I have fought against Rabbah and taken the water city.
2 S.12.28 - Details
Original Text
Morphology
- ועתה: CONJ
- אסף: VERB,qal,perf,3,m,sg
- את: PRT,acc
- יתר: ADJ,m,sg,abs
- העם: NOUN,m,sg,def
- וחנה: VERB,qal,perf,3,m,sg
- על: PREP
- העיר: NOUN,f,sg,def
- ולכדה: VERB,qal,wayyiqtol,3,m,sg,obj:3f
- פן: CONJ
- אלכד: VERB,qal,impf,1,_,sg
- אני: PRON,1,sg
- את: PRT,acc
- העיר: NOUN,f,sg,def
- ונקרא: VERB,niphal,perf,3,m,sg
- שמי: NOUN,m,sg,abs+1cs
- עליה: PREP,3,f,sg
Parallels
- 2 Samuel 12:29 (structural): Immediate narrative continuation: the city (Rabbah) is in fact taken following the instruction in v.28.
- 1 Chronicles 20:2–3 (structural): Parallel account of David's campaign against Rabbah (Rabbath of the Ammonites) and the capture of the city and its spoils.
- 2 Samuel 5:7 (verbal): David's earlier seizure of Zion is said to result in it being called 'the City of David,' echoing the motif of a conquered city bearing the victor's name.
- 1 Chronicles 11:5–9 (thematic): Parallel/related account of David taking a fortified stronghold (Zion/City of David); thematically similar siege-and-possession language.
Alternative generated candidates
- 'Now gather the remainder of the people and encamp against the city, and take it, lest I take the city and it be called my name.'
- Now therefore gather the rest of the people and encamp against the city and take it, lest I take the city and it be called by my name.”
2 S.12.29 - Details
Original Text
Morphology
- ויאסף: VERB,qal,perf,3,m,sg
- דוד: NOUN,m,sg,abs
- את: PRT,acc
- כל: DET
- העם: NOUN,m,sg,def
- וילך: VERB,qal,wayyiqtol,3,m,sg
- רבתה: NOUN,prop,f,sg,abs
- וילחם: VERB,qal,impf,3,m,sg
- בה: PREP+PRON,3,f,sg
- וילכדה: VERB,qal,perf,3,f,sg
Parallels
- 2 Samuel 12:26-31 (structural): Immediate narrative continuation describing David's gathering of the troops, the siege of Rabbah, the city's capture, and the seizure of its crown — the fuller context of v.29.
- 1 Chronicles 20:1-3 (verbal): Chronicles retells the Ammonite campaign, giving a parallel account of David's conquest of the royal city and the taking of the enemy king’s crown (paralleling the Rabbah episode).
- 2 Samuel 5:6-10 (thematic): David's capture of Zion/Jerusalem and establishment of his rule parallels the motif of city conquest consolidating David’s kingship, similar to taking Rabbah.
- 2 Samuel 8:1-2 (thematic): Summary of David's military successes in neighboring territories — thematically similar as part of the pattern of David’s campaigns and acquisitions of cities and tribute.
- Joshua 10:40 (thematic): An example from Israel’s conquest literature where Israel ‘took all the land’ and captured cities; parallels the genre and theme of siege, capture, and subjugation found in David’s taking of Rabbah.
Alternative generated candidates
- So David gathered all the people and went to Rabbah, fought against it, and took the city.
- So David gathered all the people and went to Rabbah and fought against it and took it.
2 S.12.30 - Details
Original Text
Morphology
- ויקח: VERB,qal,impf,3,m,sg
- את: PRT,acc
- עטרת: NOUN,f,sg,cons
- מלכם: NOUN,m,sg,abs,prs:3,mp
- מעל: PREP
- ראשו: NOUN,m,sg,abs+PRON,3,m,sg
- ומשקלה: CONJ+NOUN,m,sg,abs,prs:3,fs
- ככר: NOUN,f,sg,abs
- זהב: NOUN,m,sg,abs
- ואבן: NOUN,f,sg,abs
- יקרה: ADJ,f,sg,abs
- ותהי: VERB,qal,perf,3,f,sg
- על: PREP
- ראש: NOUN,m,sg,abs
- דוד: NOUN,m,sg,abs
- ושלל: CONJ+NOUN,m,sg,abs
- העיר: NOUN,f,sg,def
- הוציא: VERB,hif,perf,3,ms,sg
- הרבה: VERB,qal,perf,3,m,sg
- מאד: ADV
Parallels
- 1 Chron.18:12 (verbal): Almost exact parallel account of David's victory: taking the crown from the defeated king (a talent of gold with precious stones) and placing it on David's head; closely similar language and imagery.
- 1 Chron.20:2 (structural): Chronicles retelling of the same campaign against the Ammonites/Rabbah; repeats the scene of taking the city's spoil and the king's crown, functioning as a parallel narrative to Samuel's account.
- 2 Sam.12.31 (structural): Immediate literary continuation in the same episode: describes how David conscripted the captured people for forced labor and details the abundant spoil, directly connected to verse 12:30's report of plunder.
- Judg.8.26 (thematic): Gideon's taking of the enemy's gold ornaments (weighed and counted) echoes the motif of victors stripping precious regalia from defeated rulers and accounting for their weight/value, a recurrent biblical trope of military spoil.
Alternative generated candidates
- He took the crown of their king from his head—its weight was a talent of gold, and it was set with precious stones—and it was placed on David's head; and he brought out much spoil from the city.
- He took the crown of their king from his head; its weight was a talent of gold and there were precious stones in it. It was set on David’s head. He brought out the spoil of the city in abundance.
2 S.12.31 - Details
Original Text
Morphology
- ואת: CONJ
- העם: NOUN,m,sg,def
- אשר: PRON,rel
- בה: PREP+PRON,3,f,sg
- הוציא: VERB,hif,perf,3,ms,sg
- וישם: VERB,qal,perf,3,m,sg
- במגרה: PREP+NOUN,f,sg,abs
- ובחרצי: CONJ+PREP+NOUN,m,pl,abs
- הברזל: NOUN,m,sg,def
- ובמגזרת: CONJ+PREP+NOUN,f,pl,abs
- הברזל: NOUN,m,sg,def
- והעביר: CONJ+VERB,hiph,perf,3,m,sg
- אותם: PRON,3,m,pl,obj
- במלבן: PREP+NOUN,f,sg,abs
- וכן: ADV
- יעשה: VERB,qal,imperfect,3,m,sg
- לכל: PREP
- ערי: NOUN,f,pl,cons
- בני: NOUN,m,pl,construct
- עמון: NOUN,m,sg,abs
- וישב: VERB,qal,perf,3,m,sg
- דוד: NOUN,m,sg,abs
- וכל: CONJ+PRON,indef
- העם: NOUN,m,sg,def
- ירושלם: NOUN,f,sg,abs
Parallels
- 1 Chronicles 20:3-4 (verbal): Direct retelling of David's capture of Rabbah with almost identical language about setting the people to work with saws, iron picks and axes for brickwork.
- Joshua 9:23-27 (thematic): Gibeonites are made permanent laborers (hewers of wood and drawers of water) for Israel—parallel motif of conquered peoples assigned to menial, tool-based labor for the victors.
- Exodus 1:11-14 (thematic): Egyptians set Israel under harsh taskmasters and forced labor; thematically parallels the subjugation and imposition of heavy labor on a conquered population.
- 1 Kings 9:15-22 (structural): Solomon conscripts foreigners and remnant peoples for building projects and places them under forced labor—comparable royal practice of exploiting subjugated populations for construction.
- Deuteronomy 20:10-14 (structural): Regulations for treatment of captured cities and their inhabitants after siege; provides a legal/structural background for differing postwar treatments of conquered peoples.
Alternative generated candidates
- And he brought out the people who were in it and put them under saws, under harrows of iron, and under axes of iron, and made them pass through the brick-kiln. Thus he did to all the cities of the sons of Ammon. Then David and all the people returned to Jerusalem.
- He brought out the people who were in it and put them under saws and under iron harrows and under iron axes, and made them pass through the brick kiln; thus he did to all the cities of the sons of Ammon. Then David and all the people returned to Jerusalem.
And the LORD sent Nathan to David. He came to him and said to him, “There were two men in one city — one rich and the other poor.”
The rich man had very many flocks and herds. But the poor man had nothing but one little ewe lamb which he had bought and raised; it grew up with him and with his children, it ate of his bread and drank from his cup, it lay in his bosom and was like a daughter to him.
A traveler came to the rich man, and he refrained from taking of his own flock and of his own herd to prepare for the wayfarer who had come to him; but he took the poor man's lamb and prepared it for the man who had come to him.”
Then David’s anger burned greatly against the man, and he said to Nathan, “As the LORD lives, the man who has done this deserves to die.”
“He must restore fourfold for the lamb,” he added, “because he did this thing and had no pity.”
Nathan said to David, “You are the man. Thus says the LORD, the God of Israel: I anointed you king over Israel, and I delivered you from the hand of Saul.
I gave you your master’s house and your master’s wives into your bosom; I gave you the house of Israel and Judah. And if that had been too little, I would have added to you even more.
Why did you despise the word of the LORD by doing evil in his sight? You struck Uriah the Hittite with the sword, and you took his wife to be your wife, and you put him to death with the sword of the sons of Ammon.
Therefore the sword shall never depart from your house — because you have despised me and have taken Uriah the Hittite’s wife to be your wife. Thus says the LORD: Behold, I will raise evil up against you from your own house; I will take your wives before your eyes and give them to your neighbor, and he shall lie with your wives in the sight of the sun.
For you did it secretly, but I will do this thing before all Israel and in the sight of the sun.”
David said to Nathan, “I have sinned against the LORD.” And Nathan said to David, “The LORD also has taken away your sin; you shall not die.
Nevertheless, because by this deed you have given great occasion to the enemies of the LORD to blaspheme, the child who is born to you shall surely die.”
Then Nathan went to his house. And the LORD afflicted the child that Uriah’s wife bore to David, and the child became sick.
David therefore entreated God for the child; and David fasted, and went in and lay on the ground. And the elders of his house stood beside him, to raise him up from the ground; but he would not, nor did he eat bread with them.
On the seventh day the child died. And the servants of David were afraid to tell him that the child was dead, for they said, “Behold, while the child was yet alive we spoke to him, and he would not listen to our voice; how then can we say to him, ‘The child is dead’? He may do himself some harm.” But when David saw that his servants whispered together, David perceived that the child was dead. And David said to his servants, “Is the child dead?” And they said, “He is dead.”
Then David arose from the earth, washed, anointed himself, changed his clothes and went into the house of the LORD and worshiped. Then he returned to his house; and he asked, and they set food before him, and he ate.
His servants said to him, “What is this thing that you have done? While the child was yet alive you fasted and wept; but when the child died you rose and ate bread.”
He said, “While the child was yet alive I fasted and wept; for I said, ‘Who can tell whether the LORD will be gracious to me, that the child may live?’ But now he is dead; why should I fast? Can I bring him back again? I shall go to him, but he will not return to me.”
Then David comforted his wife Bathsheba, and went in to her and lay with her; and she bore a son, and he called his name Solomon. And the LORD loved him. And he sent by the hand of Nathan the prophet; and he called his name Jedidiah, because of the LORD.
Joab fought against Rabbah of the sons of Ammon and took the royal city.
Joab sent messengers to David and said, “I have fought against Rabbah and have taken the water city. Now gather the rest of the people and encamp against the city and take it, lest I take the city and it be called by my name.” So David gathered all the people and went to Rabbah and fought against it and took it. And he took the crown of their king from upon his head — its weight was a talent of gold, and in it was a precious stone — and it was placed on David’s head. He brought out the spoil of the city in great abundance.
He brought out the people who were in it and put them to work with saws and with iron harrows and with iron axes, and made them pass through the brickkiln; thus he treated all the cities of the sons of Ammon. Then David and all the people returned to Jerusalem.