David's Return to Jerusalem; Reconciliation and Disputes
2 Samuel 19:9-43
2 S.19.9 - Details
Original Text
Morphology
- ויקם: VERB,qal,wayyiqtol,3,m,sg
- המלך: NOUN,m,sg,def
- וישב: VERB,qal,perf,3,m,sg
- בשער: PREP+NOUN,m,sg,abs
- ולכל: CONJ+PREP+NOUN,m,sg,abs
- העם: NOUN,m,sg,def
- הגידו: VERB,hiph,impv,2,m,pl
- לאמר: INF,qal,infc
- הנה: PART
- המלך: NOUN,m,sg,def
- יושב: VERB,qal,ptcp,1,m,sg
- בשער: PREP+NOUN,m,sg,abs
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- כל: DET
- העם: NOUN,m,sg,def
- לפני: PREP
- המלך: NOUN,m,sg,def
- וישראל: NOUN,m,sg,abs
- נס: VERB,niphal,perf,3,m,sg
- איש: NOUN,m,sg,abs
- לאהליו: PREP+NOUN,m,sg+PRON,3,m,sg
Parallels
- 2 Sam.15.2-6 (verbal): Absalom 'sat in the gate' to intercept and win the people—uses the same verbal/structural motif of a royal figure positioned at the gate and people coming before him (a mirror scene to David sitting in the gate).
- Ruth 4:1-2 (structural): Boaz sits at the city gate and summons the elders and people to witness a legal/communal action; the gate functions as the public place of authority and decision, similar setting to David’s sitting at the gate.
- Judg.4:4-5 (thematic): Deborah 'judged Israel' while seated at a public place and 'the people came up to her for judgment'—parallel theme of a leader seated publicly with the community assembling before them.
- Gen.23:10 (thematic): Abraham's negotiation at the gate highlights the gate as the traditional locus for legal transactions and public business—underscoring the gate's role as the civic/administrative setting in which a leader sits and the people gather.
Alternative generated candidates
- And the king rose up and sat at the gate; and it was told to all the people, saying, "Behold, the king sits at the gate." And all the people came before the king, and Israel had fled, each man to his tent.
- And the king rose and sat at the gate. And it was told to all the people, saying, “Behold, the king sits at the gate.” And all the people came before the king, and Israel fled every man to his tent.
2 S.19.10 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- כל: DET
- העם: NOUN,m,sg,def
- נדון: VERB,niphal,perf,3,m,sg
- בכל: PREP+NOUN,m,sg,abs
- שבטי: NOUN,m,pl,con
- ישראל: NOUN,m,sg,abs
- לאמר: INF,qal,infc
- המלך: NOUN,m,sg,def
- הצילנו: VERB,qal,perf,3,m,sg
- מכף: PREP+NOUN,f,sg,abs
- איבינו: NOUN,m,pl,abs
- והוא: CONJ+PRON,3,m,sg
- מלטנו: VERB,qal,perf,3,m,sg
- מכף: PREP+NOUN,f,sg,abs
- פלשתים: NOUN,m,pl,cstr
- ועתה: CONJ
- ברח: VERB,qal,imp,2,m,sg
- מן: PREP
- הארץ: NOUN,f,sg,def
- מעל: PREP
- אבשלום: NOUN,m,sg,abs
Parallels
- 2 Samuel 15:13-14 (thematic): Describes Absalom's conspiracy and David's consequent flight from Jerusalem — the event to which the people's complaint (that the king has fled because of Absalom) directly refers.
- Psalm 3 (thematic): A psalm David composed when he fled Absalom; it contrasts being pursued by enemies with divine deliverance, echoing the language of being saved from enemies even as David temporarily fled.
- 1 Samuel 11:11-13 (verbal): After Saul's victory over the Ammonites the people acclaim that the king saved Israel from its enemies — similar rhetoric crediting the monarch with national deliverance used by the tribes in 2 Sam 19:10.
- 1 Kings 12:16-19 (structural): The northern tribes' rejection of Rehoboam and the house of David (’What share have we in David?’) parallels the political fracturing and accusations against the king in 2 Sam 19:10, where tribal judgment undermines royal authority.
Alternative generated candidates
- And all the people were arguing among all the tribes of Israel, saying, "The king has saved us from the hand of our enemies and has delivered us from the hand of the Philistines; and now he has fled from the land because of Absalom."
- And all the people debated through all the tribes of Israel, saying, “The king has saved us from the hand of our enemies and has delivered us from the hand of the Philistines; and now he has fled from the land because of Absalom.”
2 S.19.11 - Details
Original Text
Morphology
- ואבשלום: CONJ+NOUN,m,sg,abs
- אשר: PRON,rel
- משחנו: VERB,qal,perf,1,pl
- עלינו: PREP+PRON,1,pl
- מת: ADJ,m,sg
- במלחמה: PREP+NOUN,f,sg,abs
- ועתה: CONJ
- למה: ADV
- אתם: PRON,2,m,pl
- מחרשים: VERB,qal,ptc,3,m,pl
- להשיב: VERB,hif,infc
- את: PRT,acc
- המלך: NOUN,m,sg,def
Parallels
- 2 Sam.18.33 (structural): Same episode—Absalom’s death and David’s overt grief. 18:33 records David’s lament over Absalom, anchoring the statement in 19:11 that Absalom is dead.
- 2 Sam.15:10-12 (structural): Account of Absalom’s revolt and being proclaimed king at Hebron—explains the background of the phrase “whom we anointed over us.”
- 1 Sam.10:1 (verbal): Uses the language of anointing for kingship (Samuel anointing Saul); echoes the terminology behind calling Absalom “whom we anointed.”
- 2 Sam.19.14 (structural): Immediate narrative parallel and resolution—this verse describes the people’s action in bringing the king back, answering the challenge posed in 19:11 to return David.
Alternative generated candidates
- And Absalom, whom we anointed over us, is dead in battle; why then are you silent to bring back the king?
- And Absalom, whom we anointed over us, is dead in battle; now therefore why do you keep silent to bring back the king?
2 S.19.12 - Details
Original Text
Morphology
- והמלך: CONJ+NOUN,m,sg,def
- דוד: NOUN,m,sg,abs
- שלח: VERB,qal,perf,3,m,sg
- אל: NEG
- צדוק: NOUN,prop,m,sg
- ואל: CONJ+PREP
- אביתר: NOUN,m,sg,abs
- הכהנים: NOUN,m,pl,def
- לאמר: INF,qal,infc
- דברו: INF,qal,inf+3ms
- אל: NEG
- זקני: NOUN,m,pl,cons
- יהודה: NOUN,m,sg,prop
- לאמר: INF,qal,infc
- למה: ADV
- תהיו: VERB,qal,imf,2,pl
- אחרנים: ADJ,f,sg,abs
- להשיב: VERB,hif,infc
- את: PRT,acc
- המלך: NOUN,m,sg,def
- אל: NEG
- ביתו: NOUN,m,sg,abs
- ודבר: VERB,qal,fut,3,m,sg
- כל: DET
- ישראל: NOUN,m,sg,abs
- בא: VERB,qal,perf,3,m,sg
- אל: NEG
- המלך: NOUN,m,sg,def
- אל: NEG
- ביתו: NOUN,m,sg,abs
Parallels
- 2 Samuel 5:1-3 (thematic): All the tribes of Israel come to David at Hebron and anoint him king over Israel—parallel theme of the people assembling to bring/confirm the king and return him to his seat of rule.
- 1 Chronicles 11:1-3 (thematic): Chronicle parallel to 2 Samuel 5:1-3: the assembly of all Israel to make David king, echoing the motif of the nation coming together to install/restore the king.
- 1 Kings 1:32-40 (structural): David sends Zadok (and Nathan) to anoint Solomon and to bring him into the people’s sight—similar action of sending priests/officials with instructions about bringing a king into his place.
- 2 Samuel 19:13 (verbal): Immediate continuation of the same episode: reiterates David’s command that all Israel be brought back to the king’s house, closely paralleling the language and intent of v.12.
Alternative generated candidates
- And King David sent to Zadok and to Abiathar the priests, saying, "Speak to the elders of Judah, saying, 'Why are you delaying to bring the king back to his house?'
- And King David sent to Zadok and to Abiathar the priests, saying, “Speak to the elders of Judah, saying, ‘Why are you delaying to bring the king back to his house? And let all Israel be told to come to the king to his house.’ ”
2 S.19.13 - Details
Original Text
Morphology
- אחי: NOUN,m,pl,suff
- אתם: PRON,2,m,pl
- עצמי: PRON,1,ms,sg
- ובשרי: CONJ+NOUN,m,sg,abs+PRON,1,sg
- אתם: PRON,2,m,pl
- ולמה: CONJ
- תהיו: VERB,qal,imf,2,pl
- אחרנים: ADJ,f,sg,abs
- להשיב: VERB,hif,infc
- את: PRT,acc
- המלך: NOUN,m,sg,def
Parallels
- Genesis 2:23 (verbal): Uses the same kinship imagery—'bone of my bones, and flesh of my flesh'—paralleling David's address 'you are my own flesh,' emphasizing close familial bond.
- Genesis 29:14 (verbal): Laban's declaration to Jacob 'surely you are my bone and my flesh' echoes the same verbal formula of intimate kinship David uses to press for loyalty.
- 1 Samuel 18:1 (thematic): Describes the deep bond between David and Jonathan—'the soul of Jonathan was knit with the soul of David'—a comparable theme of brotherly loyalty and mutual fidelity.
- Ruth 1:16-17 (thematic): Ruth's pledge to Naomi ('where you go I will go... your people shall be my people') models steadfast allegiance and familial loyalty like David's appeal to his kin to restore the king.
- Psalm 133:1 (thematic): Celebrates unity among brethren ('How good and pleasant when brothers dwell together'), echoing David's demand for communal solidarity in bringing back the king.
Alternative generated candidates
- You are my brothers; you are my bone and my flesh—why then are you delaying to bring back the king?''
- “You are my brothers; you are my bone and my flesh—why then are you delaying to bring back the king?”
2 S.19.14 - Details
Original Text
Morphology
- ולעמשא: CONJ+PREP+PROPN,m,sg
- תמרו: VERB,qal,impf,2,m,pl
- הלוא: PART
- עצמי: PRON,1,ms,sg
- ובשרי: CONJ+NOUN,m,sg,abs+PRON,1,sg
- אתה: PRON,2,m,sg
- כה: ADV
- יעשה: VERB,qal,imperfect,3,m,sg
- לי: PREP+PRON,1,sg
- אלהים: NOUN,m,pl,abs
- וכה: CONJ+ADV
- יוסיף: VERB,qal,impf,3,m,sg
- אם: CONJ
- לא: PART_NEG
- שר: NOUN,m,sg,abs
- צבא: NOUN,m,sg,const
- תהיה: VERB,qal,imperfect,3,f,sg
- לפני: PREP
- כל: DET
- הימים: NOUN,m,pl,def
- תחת: PREP
- יואב: NOUN,m,sg,abs
Parallels
- 2 Samuel 20:4-10 (structural): Same episode continued: Amasa is formally given command of the host in place of Joab, and the passage narrates the subsequent failure and Joab’s violent elimination of Amasa—directly linked to David’s appointment in 2 Sam 19:14.
- 2 Samuel 3:22-27 (thematic): Joab’s murder of Abner after political reconciliation—parallels the motif of Joab eliminating rivals to secure his position, which is why David’s naming of Amasa as commander (in place of Joab) is significant.
- 1 Kings 2:5-6,31-34 (thematic): David’s final instructions to Solomon to deal with Joab (and the later execution of Joab) echo the political necessity and consequences surrounding Joab’s removal from command implied by David’s appointment of Amasa.
- Genesis 2:23 (verbal): Uses the same kinship language ('bone of my bones / flesh of my flesh') as a cultural expression of close familial bond—paralleling David’s phrase to Amasa, 'are you not my own flesh and bone,' to justify trust and appointment.
Alternative generated candidates
- And to Amasa you shall say, 'Are you not my bone and my flesh? May God do so to me, and more also, if you are not commander of the host before me continually, instead of Joab.'"
- And to Amasa you shall say, ‘Are you not my bone and my flesh? May God do so to me and more also, if you do not become commander of the host before me continually in place of Joab.’ ”
2 S.19.15 - Details
Original Text
Morphology
- ויט: VERB,qal,imperfect,3,m,sg
- את: PRT,acc
- לבב: NOUN,m,sg,abs
- כל: DET
- איש: NOUN,m,sg,abs
- יהודה: NOUN,m,sg,prop
- כאיש: PREP+NOUN,m,sg,abs
- אחד: NUM,card,m,sg
- וישלחו: VERB,qal,wayyiqtol,3,m,pl
- אל: NEG
- המלך: NOUN,m,sg,def
- שוב: ADV
- אתה: PRON,2,m,sg
- וכל: CONJ+PRON,indef
- עבדיך: NOUN,m,pl,abs,2ms
Parallels
- 2 Samuel 5:1-2 (structural): All the tribes of Israel come to David at Hebron to make him king—parallel episode of popular/tribal support and summons of the king (structurally similar to Judah sending for David).
- 2 Samuel 3:18-21 (thematic): Abner’s proposal to the elders to make a covenant with David and bring Israel under him echoes the theme of Israelite/tribal leaders uniting to restore David’s rule.
- 1 Chronicles 12:38-40 (verbal): This passage explicitly describes men coming to Hebron ‘of one heart’ to make David king, using language very similar to ״לבב כאיש אחד״ (one heart) in 2 Samuel 19:15.
- Acts 4:32 (thematic): The New Testament description of the community ‘being of one heart and soul’ parallels the motif of collective, unanimous resolve expressed in 2 Samuel 19:15 (unity of purpose).
Alternative generated candidates
- And the heart of all the men of Judah was united as one man; and they sent to the king, "Return, you and all your servants."
- So the heart of all the men of Judah was united as one; and they sent this message to the king, “Return—you and all your servants.”
2 S.19.16 - Details
Original Text
Morphology
- וישב: VERB,qal,perf,3,m,sg
- המלך: NOUN,m,sg,def
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- עד: PREP
- הירדן: NOUN,m,sg,def
- ויהודה: CONJ+NOUN,m,sg,abs
- בא: VERB,qal,perf,3,m,sg
- הגלגלה: NOUN,f,sg,def
- ללכת: VERB,qal,inf
- לקראת: PREP
- המלך: NOUN,m,sg,def
- להעביר: VERB,hiph,inf
- את: PRT,acc
- המלך: NOUN,m,sg,def
- את: PRT,acc
- הירדן: NOUN,m,sg,def
Parallels
- Joshua 4:19 (verbal): Both verses mention coming to the Jordan and Gilgal; Gilgal appears as the notable assembly/place-name tied to crossing the Jordan.
- Joshua 5:10 (thematic): After crossing the Jordan Israelites encamped at Gilgal (renewal and new beginning); David’s arrival via Gilgal also signals a moment of restoration and re‑establishment.
- 1 Samuel 11:14-15 (thematic): Gilgal functions as a site for rallying and installing a king (Saul is made king at Gilgal); Judah’s coming to Gilgal to meet David recalls Gilgal’s role in confirming kingship.
- 2 Samuel 17:22 (structural): Earlier in the same narrative people cross the Jordan in the turmoil of Absalom’s rebellion; both verses use the Jordan crossing to mark a turning point in the David–Absalom episode (flight vs. return).
Alternative generated candidates
- So the king returned and came to the Jordan, and Judah came to Gilgal to meet the king, to bring the king over the Jordan.
- Then the king returned and came to the Jordan, and Judah came to Gilgal to meet the king, to bring the king over the Jordan.
2 S.19.17 - Details
Original Text
Morphology
- וימהר: VERB,qal,perf,3,m,sg
- שמעי: NOUN,pname,m,sg,abs
- בן: NOUN,m,sg,abs
- גרא: NOUN,m,sg,abs
- בן: NOUN,m,sg,abs
- הימיני: ADJ,m,sg,def
- אשר: PRON,rel
- מבחורים: PREP+NOUN,m,pl,abs
- וירד: VERB,qal,wayyiqtol,3,m,sg
- עם: PREP
- איש: NOUN,m,sg,abs
- יהודה: NOUN,m,sg,prop
- לקראת: PREP
- המלך: NOUN,m,sg,def
- דוד: NOUN,m,sg,abs
Parallels
- 2 Samuel 16:5-14 (quotation): The earlier episode where Shimei son of Gera hurls curses and stones at David as he flees—introduces the same character and hostile behavior that frames his later meeting with the king.
- 2 Samuel 19:18-23 (structural): Immediate narrative continuation: Shimei begs forgiveness and David swears he will not kill him, completing the encounter begun in 19:17.
- 1 Kings 2:8-9,36-46 (allusion): Later resolution of Shimei's story under Solomon: David's charge to Solomon and Solomon's eventual treatment of Shimei (imprisonment and execution), showing long-term consequences of Shimei's actions.
- Genesis 33:1-11 (thematic): Jacob's fearful meeting and subsequent reconciliation with Esau parallels themes of return, confrontation, plea for mercy, and restored relationship after conflict.
Alternative generated candidates
- And Shimei son of Gera, a Benjamite from Bahurim, hurried and went down with the men of Judah to meet King David.
- And Shimei son of Gera, the Benjaminite from Bahurim, hurried down with the men of Judah to meet King David.
2 S.19.18 - Details
Original Text
Morphology
- ואלף: CONJ+NUM,m,sg,abs
- איש: NOUN,m,sg,abs
- עמו: PREP+PRON,3,m,sg
- מבנימן: PREP+NOUN,m,sg,prop
- וציבא: CONJ+NOUN,prop,m,sg,abs
- נער: NOUN,m,sg,abs
- בית: NOUN,m,sg,abs
- שאול: NOUN,m,sg,abs
- וחמשת: CONJ+NUM,m,pl,cons
- עשר: NUM,card,m,sg,cons
- בניו: NOUN,m,pl,cs
- ועשרים: NUM,m,pl,abs
- עבדיו: NOUN,m,pl,abs+3ms
- אתו: PRON,3,m,sg,acc
- וצלחו: CONJ+VERB,qal,perf,3,pl
- הירדן: NOUN,m,sg,def
- לפני: PREP
- המלך: NOUN,m,sg,def
Parallels
- 2 Samuel 9:10 (verbal): Introduces Ziba as a servant of Saul's household and explicitly records that Ziba had fifteen sons and twenty servants—the same household figures echoed in 2 Sam 19:18.
- 2 Samuel 19:24 (structural): Within the same chapter Ziba appears before David and the narrative again mentions his large household (fifteen sons and twenty servants); the passage directly relates to the episode of attendants and claims surrounding Mephibosheth.
- 2 Samuel 19:31-40 (thematic): Describes Barzillai, Chimham and others from Transjordan escorting David and crossing the Jordan before him—parallels the motif in 19:18 of various groups accompanying/passing over the Jordan with the king.
- 1 Chronicles 12:1-2 (thematic): Chronicles lists men from Benjamin and other supporters who joined David during his fugitive period, paralleling 2 Sam 19:18’s note of Benjamite followers rallying to and accompanying the king.
Alternative generated candidates
- And a thousand men of Benjamin were with him, and Ziba the servant of the house of Saul, and his fifteen sons and twenty servants; they had crossed the Jordan before the king.
- A thousand men were with him of Benjamin, and Ziba, the servant of the house of Saul, with his fifteen sons and his twenty servants; they passed over the Jordan before the king.
2 S.19.19 - Details
Original Text
Morphology
- ועברה: VERB,qal,perf,3,f,sg
- העברה: NOUN,f,sg,def
- לעביר: VERB,qal,inf
- את: PRT,acc
- בית: NOUN,m,sg,abs
- המלך: NOUN,m,sg,def
- ולעשות: CONJ+VERB,qal,inf
- הטוב: ADJ,m,sg,def
- בעיניו: PREP+NOUN,m,pl,abs+3ms
- ושמעי: PROPN,m,sg
- בן: NOUN,m,sg,abs
- גרא: NOUN,m,sg,abs
- נפל: VERB,qal,perf,3,m,pl
- לפני: PREP
- המלך: NOUN,m,sg,def
- בעברו: PREP+VERB,qal,perf,3,m,sg
- בירדן: PREP+NOUN,m,sg,def
Parallels
- 2 Samuel 16:5-13 (verbal): The earlier episode where Shimei son of Gera curses and throws stones at David as he flees—this is the verbal and narrative antecedent to Shimei's later falling before David when the king crosses the Jordan.
- 2 Samuel 19:16-23 (structural): Immediate context: the fuller account of Shimei's apology, oath, and David's pardon (or temporary sparing) — explains why Shimei falls before the king and the terms of his clemency.
- 1 Samuel 25:24-31 (thematic): Abigail's falling before David to plead for mercy parallels Shimei's act of prostration and verbal submission to avert royal wrath; both scenes use humble submission to influence the king's judgment.
- 1 Kings 2:36-46 (allusion): Solomon's later dealings with Shimei (confinement and eventual execution for breaking orders) form a later resolution to Shimei's plea in 2 Samuel and show the long-term consequences of that episode.
- Joshua 3:14-17 (structural): David's crossing of the Jordan back into Judah with the king's household echoes Israel's crossing under Joshua; the crossing motif marks a transfer/return of authority and is the setting for Shimei's renewed submission.
Alternative generated candidates
- There was a commotion to bring the king across and to do good in the eyes of the king; and Shimei fell before the king when he came over the Jordan.
- It was a cause to do honor and to bring the king over, and Shimei son of Gera fell before the king as he crossed the Jordan.
2 S.19.20 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אל: NEG
- המלך: NOUN,m,sg,def
- אל: NEG
- יחשב: VERB,qal,impf,3,m,sg
- לי: PREP+PRON,1,sg
- אדני: NOUN,m,sg,abs,1,sg
- עון: NOUN,m,sg,abs
- ואל: CONJ+PREP
- תזכר: VERB,qal,imperfect,2,m,sg
- את: PRT,acc
- אשר: PRON,rel
- העוה: VERB,qal,perf,3,m,sg
- עבדך: NOUN,m,sg,abs,2,ms
- ביום: PREP
- אשר: PRON,rel
- יצא: VERB,qal,perf,3,m,sg
- אדני: NOUN,m,sg,abs,1,sg
- המלך: NOUN,m,sg,def
- מירושלם: PREP+NOUN,f,sg,abs
- לשום: VERB,qal,inf
- המלך: NOUN,m,sg,def
- אל: NEG
- לבו: NOUN,m,sg,abs+PRON,3,m,sg
Parallels
- Isaiah 43:25 (verbal): God says, 'I am he who blots out your transgressions... I will not remember your sins'—language closely parallels Shimei's plea 'do not remember what your servant did wrong.'
- Jeremiah 31:34 (thematic): Promise that God will 'forgive their iniquity, and I will remember their sin no more,' thematically resonant with a petition not to 'impute' or 'remember' past wrongdoing.
- Psalm 25:7 (verbal): The psalmist prays, 'Do not remember the sins of my youth and my transgressions,' echoing Shimei's request that the king not recall his past offense.
- 2 Samuel 12:13 (thematic): David's own confession and reception of forgiveness ('I have sinned to the LORD') parallels the motif of admitting wrongdoing and seeking merciful non-imputation of sin.
- 1 Kings 2:8-9 (structural): David later instructs Solomon to deal harshly with Shimei—this narrative link contrasts Shimei's plea for forgiveness in 2 Sam 19:20 with the king's subsequent command regarding Shimei's punishment.
Alternative generated candidates
- And he said to the king, "May my lord not hold me guilty, and do not remember what your servant did on the day my lord the king went out from Jerusalem; let not my lord take it to heart."
- And he said to the king, “Let not my lord impute iniquity to me, nor remember what your servant did on the day my lord the king went out from Jerusalem—do not put it to the king’s heart.”
2 S.19.21 - Details
Original Text
Morphology
- כי: CONJ
- ידע: VERB,qal,perf,3,m,sg
- עבדך: NOUN,m,sg,abs,2,ms
- כי: CONJ
- אני: PRON,1,sg
- חטאתי: VERB,qal,perf,1,m,sg
- והנה: ADV
- באתי: VERB,qal,perf,1,_,sg
- היום: NOUN,m,sg,def
- ראשון: ADJ,m,sg
- לכל: PREP
- בית: NOUN,m,sg,abs
- יוסף: NOUN,m,sg,abs
- לרדת: VERB,qal,inf
- לקראת: PREP
- אדני: NOUN,m,sg,abs,1,sg
- המלך: NOUN,m,sg,def
Parallels
- 2 Samuel 16:5-8 (structural): Same episode earlier in the narrative where Shimei publicly curses David; 2 Sam 19:21 refers back to that encounter and Shimei’s acknowledgment of having sinned.
- Psalm 32:5 (verbal): Davidic language of confession—'I acknowledged my sin'—parallels Shimei’s explicit admission 'I have sinned' and the theme of owning wrongdoing before God/king.
- Proverbs 28:13 (thematic): Proverb states that confessing and forsaking sin brings mercy; thematically parallels Shimei’s admission and his attempt to seek the king’s favor.
- Luke 19:8 (thematic): Zacchaeus’ public repentance and pledge to make restitution echoes the motif of a person who recognizes sin and acts to repair the relationship with the offended party.
- 1 Kings 21:29 (thematic): Ahab’s humbled response to prophetic rebuke—recognition of sin leading to reprieve—parallels the principle that genuine acknowledgment of wrongdoing can alter royal/ divine judgment.
Alternative generated candidates
- For your servant knew that I had sinned; and behold, today I came first to the house of Joseph to go down to meet my lord the king.
- “For your servant knew that I had sinned; therefore I came today as the first of all the house of Joseph to go down to meet my lord the king.”
2 S.19.22 - Details
Original Text
Morphology
- ויען: VERB,qal,perf,3,m,sg
- אבישי: NOUN,m,sg,abs
- בן: NOUN,m,sg,abs
- צרויה: NOUN,f,sg,abs
- ויאמר: VERB,qal,perf,3,m,sg
- התחת: INT+PREP
- זאת: DEM,f,sg
- לא: PART_NEG
- יומת: VERB,niphal,impf,3,m,sg
- שמעי: NOUN,pname,m,sg,abs
- כי: CONJ
- קלל: VERB,qal,impv,2,m,sg
- את: PRT,acc
- משיח: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
Parallels
- 2 Samuel 16:9-10 (verbal): Abishai's exact proposal appears earlier in the same narrative when Shimei curses David; he urges David to let him kill Shimei for cursing 'the LORD's anointed.'
- 1 Samuel 24:6 (verbal): David refrains from harming Saul, saying he will not stretch out his hand against 'the LORD's anointed'—the same phrase and principle that motivates Abishai's proposal here.
- 1 Samuel 26:9 (verbal): Another parallel where David refuses Abishai's offer to kill Saul, again invoking the prohibition against attacking 'the LORD's anointed.'
- 2 Samuel 1:14-16 (thematic): David executes the Amalekite who claimed to have killed Saul, condemning one who 'stretched out his hand against the LORD's anointed'—a related response to violence or abuse directed at God's anointed.
- Psalm 105:15 (quotation): The psalm states, 'Do not touch my anointed ones,' a theological motif echoed in the narrative's protection of the LORD's chosen ruler and cited by characters like Abishai and David.
Alternative generated candidates
- Then Abishai son of Zeruiah answered, "Should this man be put to death? He cursed the LORD's anointed."
- Then Abishai son of Zeruiah answered, “Shall not Shimei be put to death for this, because he cursed the LORD’s anointed?”
2 S.19.23 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- דוד: NOUN,m,sg,abs
- מה: PRON,int
- לי: PREP+PRON,1,sg
- ולכם: PREP+PRON,2,m,pl
- בני: NOUN,m,pl,construct
- צרויה: NOUN,f,sg,abs
- כי: CONJ
- תהיו: VERB,qal,imf,2,pl
- לי: PREP+PRON,1,sg
- היום: NOUN,m,sg,def
- לשטן: PREP+NOUN,m,sg,abs
- היום: NOUN,m,sg,def
- יומת: VERB,niphal,impf,3,m,sg
- איש: NOUN,m,sg,abs
- בישראל: NOUN,m,sg,abs
- כי: CONJ
- הלוא: PART
- ידעתי: VERB,qal,perf,1,?,sg
- כי: CONJ
- היום: NOUN,m,sg,def
- אני: PRON,1,sg
- מלך: NOUN,m,sg,cons
- על: PREP
- ישראל: NOUN,m,sg,abs
Parallels
- 2 Samuel 18:5 (structural): David commands Joab, Abishai and Ittai to be ‘gentle’ with Absalom—this instruction creates the immediate tension between the king’s wishes and the actions of the sons of Zeruiah that culminates in David’s later rebuke (19:23).
- 2 Samuel 18:14–17 (structural): Joab’s killing of Absalom (despite the king’s command) is the decisive event that explains David’s charge that the sons of Zeruiah are opposing him and acting as enemies on the day he is king over Israel.
- 2 Samuel 3:28–39 (thematic): After Joab murders Abner, David publicly distances himself from the deed and protests his innocence—parallel theme of a king repudiating violent acts of his military leaders and asserting his royal authority and moral stance.
- 1 Kings 2:5–6 (thematic): David’s instruction to Solomon concerning Joab (to bring him to justice for past bloodshed) reflects the ongoing tension between the throne and Joab/sons of Zeruiah and underscores the king’s claim to ultimate authority expressed in 2 Samuel 19:23.
Alternative generated candidates
- And the king said, "What have I to do with you, sons of Zeruiah, that you should be adversaries to me this day? Let him alone; today let no man in Israel be put to death—surely I know that I am king over Israel this day."
- But David said, “What have I to do with you, sons of Zeruiah, that you should be adversaries to me today? Would that one of the people of Israel should die this day! For surely I shall be king over Israel.”
2 S.19.24 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- המלך: NOUN,m,sg,def
- אל: NEG
- שמעי: NOUN,pname,m,sg,abs
- לא: PART_NEG
- תמות: VERB,qal,yiqtol,2,m,sg
- וישבע: VERB,qal,perf,3,m,sg
- לו: PRON,3,m,sg
- המלך: NOUN,m,sg,def
Parallels
- 2 Samuel 16:5-12 (structural): Same episode earlier in the narrative: Shimei curses David as he flees Jerusalem and David refuses Abishai’s plea to execute him — the background to David’s later pardon and oath.
- 2 Samuel 19:18-23 (verbal): Immediate context: Shimei begs David’s forgiveness and David responds ‘You shall not die,’ swearing to him (same words and action as v. 24 in many textual traditions).
- 1 Kings 2:36-46 (thematic): Later reversal under Solomon: despite David’s earlier pardon and oath, Solomon ultimately orders Shimei punished for violating restrictions — a linked development contrasting David’s mercy with later royal justice.
- 1 Samuel 26:9-11 (thematic): Parallel in David’s consistent refusal to take vengeance on those who pursue or curse him (David spares Saul despite opportunity), illustrating the moral/political principle behind sparing Shimei.
Alternative generated candidates
- And the king swore to him, "He shall not die."
- And the king said to Shimei, “You shall not die.” And the king swore to him.
2 S.19.25 - Details
Original Text
Morphology
- ומפבשת: CONJ+VERB,qal,perf,3,m,sg
- בן: NOUN,m,sg,abs
- שאול: NOUN,m,sg,abs
- ירד: VERB,qal,impf,3,m,sg
- לקראת: PREP
- המלך: NOUN,m,sg,def
- ולא: CONJ
- עשה: VERB,qal,perf,3,m,sg
- רגליו: NOUN,m,pl,abs,suff:3,m
- ולא: CONJ
- עשה: VERB,qal,perf,3,m,sg
- שפמו: NOUN,m,sg,abs+3ms
- ואת: CONJ
- בגדיו: NOUN,m,pl,abs+PRON,3,m,sg
- לא: PART_NEG
- כבס: VERB,qal,perf,3,m,sg
- למן: PREP
- היום: NOUN,m,sg,def
- לכת: NOUN,f,sg,abs
- המלך: NOUN,m,sg,def
- עד: PREP
- היום: NOUN,m,sg,def
- אשר: PRON,rel
- בא: VERB,qal,perf,3,m,sg
- בשלום: PREP
Parallels
- 2 Samuel 15:30 (thematic): David flees Jerusalem 'barefoot and weeping'—a public display of mourning/humiliation like Mephibosheth's neglect of grooming and garments as a sign of distress and loyalty during Absalom's revolt.
- Job 1:20–22 (thematic): Job tears his clothes and shaves his head in response to calamity. This parallels the wider biblical repertoire of mourning practices (not washing, not trimming hair/beard) to signal grief or solidarity.
- 2 Samuel 9:6–8 (structural): Earlier scene where Mephibosheth humbly bows before David and is shown kindness—connects to the same character's behavior in 19:25, underscoring his loyalty and dependent status in David's household.
- 2 Samuel 19:26–30 (structural): Immediate narrative parallel/continuation: Mephibosheth explains his failure to meet David and defends his actions, directly tied to the claim in 19:25 that he had not cared for his feet, beard, or clothes while the king was absent.
Alternative generated candidates
- And Mephibosheth son of Saul came down to meet the king; and his feet were unshod, and his beard was untrimmed, and his clothes were not washed from the day the king departed until the day he came in peace.
- And Mephibosheth son of Jonathan came down to meet the king. Now Mephibosheth had not cared for his feet, nor trimmed his beard, nor washed his clothes from the day the king departed until the day he came in peace.
2 S.19.26 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- כי: CONJ
- בא: VERB,qal,perf,3,m,sg
- ירושלם: NOUN,f,sg,abs
- לקראת: PREP
- המלך: NOUN,m,sg,def
- ויאמר: VERB,qal,perf,3,m,sg
- לו: PRON,3,m,sg
- המלך: NOUN,m,sg,def
- למה: ADV
- לא: PART_NEG
- הלכת: VERB,qal,perf,2,f,sg
- עמי: NOUN,m,sg,abs+1s
- מפיבשת: NOUN,m,sg,abs
Parallels
- 2 Samuel 15:19-22 (thematic): Ittai the Gittite pledges to go with David when he fled Jerusalem, offering a direct contrast to those whom David later asks why they did not accompany him.
- 2 Samuel 17:27-29 (thematic): People bring provisions and support to David at Mahanaim during Absalom’s rebellion—another scene of who did or did not rally to the king in his hour of need.
- 2 Samuel 19:31-39 (structural): Immediate narrative parallel in the same chapter: Barzillai is asked (and explains) why he will not go with David to Jerusalem, answering the very question posed in 19:26.
- Ruth 1:16-17 (thematic): Ruth’s vow to accompany Naomi exemplifies the counter‑theme of faithful accompaniment and loyalty to one who has left home, highlighting the significance of accompanying the leader in times of displacement.
- 1 Kings 2:8-9 (allusion): David’s later charge to Solomon concerning Shimei (to bring down his gray head with blood) recalls the episode of Shimei’s behavior and David’s handling of him in 2 Samuel 19, contrasting mercy and later retributive instruction.
Alternative generated candidates
- And when the king came to Jerusalem, he said to him, "Why did you not go with me, Mephibosheth?"
- And when the king came to Jerusalem, Mephibosheth the son of Jonathan, son of Saul, came to meet the king; and he fell on his face to the ground. Then the king said to him, “Why did you not go with me from Lo‑debar?”
2 S.19.27 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אדני: NOUN,m,sg,abs,1,sg
- המלך: NOUN,m,sg,def
- עבדי: NOUN,m,pl,cons
- רמני: VERB,qal,impv,2,m,sg+1cs
- כי: CONJ
- אמר: VERB,qal,perf,3,m,sg
- עבדך: NOUN,m,sg,abs,2,ms
- אחבשה: VERB,qal,impf,1,m,sg
- לי: PREP+PRON,1,sg
- החמור: NOUN,m,sg,def
- וארכב: VERB,qal,impf,1,m,sg
- עליה: PREP,3,f,sg
- ואלך: VERB,qal,impf,1,m,sg
- את: PRT,acc
- המלך: NOUN,m,sg,def
- כי: CONJ
- פסח: ADJ,m,sg
- עבדך: NOUN,m,sg,abs,2,ms
Parallels
- Genesis 22:3 (verbal): Uses the same verb/motif of preparing/saddling a donkey to set out on a mission — a literal verbal parallel to 'I will saddle the donkey and ride.'
- 2 Samuel 4:4 (thematic): Mentions Mephibosheth as 'lame in both feet'; parallels the theme of lameness and the need for special accommodation for a king’s servant.
- Zechariah 9:9 (thematic): Portrays a ruler arriving riding on a donkey — connects thematically to the image of riding a donkey as a mark of humble status or approach to a king.
- Matthew 21:5 (quotation): Quotes Zechariah’s oracle about a king coming 'humble, riding on a donkey' — a New Testament fulfillment that echoes the humble/donkey-riding motif present in 2 Sam 19:27.
- 2 Samuel 19:34 (structural): Immediate narrative parallel in the same episode: Barzillai’s refusal to go to Jerusalem because of age/condition, which helps explain the speaker’s decision to attempt to ride to the king despite infirmity.
Alternative generated candidates
- And he answered, "My lord the king, your servant deceived me, for I said, 'I will saddle my donkey and ride upon it and go with the king,' for I am lame.
- And he answered, “Your servant deceived my lord, for I said, ‘I will saddle my donkey and ride and go with the king’—for your servant is lame.”
2 S.19.28 - Details
Original Text
Morphology
- וירגל: VERB,qal,impf,3,m,sg
- בעבדך: PREP+NOUN,m,sg+PRON,2,m,sg
- אל: NEG
- אדני: NOUN,m,sg,abs,1,sg
- המלך: NOUN,m,sg,def
- ואדני: CONJ+NOUN,m,sg,abs+PRON,1,sg
- המלך: NOUN,m,sg,def
- כמלאך: PREP+NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- ועשה: VERB,qal,impf,3,m,sg
- הטוב: ADJ,m,sg,def
- בעיניך: PREP+NOUN,f,pl,const,2,ms
Parallels
- 2 Samuel 9:7 (thematic): Both passages concern the king showing kindness (chesed) to persons associated with his house—David promises royal favor to Mephibosheth as an act of loyal repayment, paralleling the request that the king do good.
- 1 Kings 2:7 (thematic): David's charge to Solomon to show kindness to the house of Barzillai (and to remember his loyal supporters) continues the same theme of repaying loyalty and granting royal favor found in 2 Samuel 19:28.
- 2 Samuel 19:31 (structural): Immediate narrative continuation of the same episode (Barzillai's return and David's response); it documents the outcome of the plea that the king 'do good' and shows how the request is implemented.
- Exodus 23:20 (allusion): Uses the phrase 'an angel' as God's messenger/protector. 2 Samuel 19:28 likens the king to 'an angel of God,' invoking the biblical motif of a human acting as God's protective or mediating agent.
Alternative generated candidates
- And I was slandered to your servant; but my lord the king is like an angel of God—do what is good in your eyes."
- And he said again to the king, “Your servant bowed down to my lord the king; may my lord be as the angel of God—do what is good in your sight.”
2 S.19.29 - Details
Original Text
Morphology
- כי: CONJ
- לא: PART_NEG
- היה: VERB,qal,perf,3,m,sg
- כל: DET
- בית: NOUN,m,sg,abs
- אבי: NOUN,m,sg,cons
- כי: CONJ
- אם: CONJ
- אנשי: NOUN,m,pl,cons
- מות: VERB,qal,infabs
- לאדני: PREP+NOUN,m,sg,m,poss1s
- המלך: NOUN,m,sg,def
- ותשת: VERB,qal,perf,2,ms
- את: PRT,acc
- עבדך: NOUN,m,sg,abs,2,ms
- באכלי: PREP+NOUN,m,sg,abs,1cs
- שלחנך: NOUN,m,sg,abs,2ms
- ומה: CONJ+PRON,int
- יש: VERB,qal,impf,3,m,sg
- לי: PREP+PRON,1,sg
- עוד: ADV
- צדקה: NOUN,f,sg,abs
- ולזעק: CONJ+VERB,qal,inf
- עוד: ADV
- אל: NEG
- המלך: NOUN,m,sg,def
Parallels
- 2 Samuel 9:7,11 (verbal): Direct parallel — David places Mephibosheth 'at my table,' showing royal provision/kindness to a ruined house; echoes the phrase 'you have set your servant at your table.'
- 1 Samuel 20:14-17 (thematic): Jonathan's charge to David to show kindness to his family after his death; parallels concern for the survival/welfare of a father's house and seeking the king's goodwill for the household.
- 2 Samuel 7:12-16 (structural): The larger 'house' motif: divine promise to preserve David's house (dynasty) provides structural contrast to the collapse of another man's house and highlights the king's role regarding households and succession.
- Ruth 4:13-17 (thematic): Restoration and continuation of a family/house through a kinsman-redeemer; thematically parallels concern for preserving a father's lineage and the relief when a household is maintained or restored.
Alternative generated candidates
- For all the house of my father were but dead men to my lord the king, and you have set your servant among those who eat at your table; what right have I any longer to plead with the king?
- “For the whole house of my father are but dead men before my lord the king, and you have given your servant a place at your table; what right have I yet to plead with the king?”
2 S.19.30 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- לו: PRON,3,m,sg
- המלך: NOUN,m,sg,def
- למה: ADV
- תדבר: VERB,qal,impf,2,m,sg
- עוד: ADV
- דבריך: NOUN,m,pl,abs+2ms
- אמרתי: VERB,qal,perf,1,com,sg
- אתה: PRON,2,m,sg
- וציבא: CONJ+NOUN,prop,m,sg,abs
- תחלקו: VERB,qal,impf,2,m,pl
- את: PRT,acc
- השדה: NOUN,m,sg,def
Parallels
- 2 Samuel 9:1-13 (thematic): David's original grant of Saul's land and household to Mephibosheth and the promise that Mephibosheth would eat at the king's table — background to the later dispute over that property.
- 2 Samuel 16:1-4 (verbal): Ziba meets David in the wilderness and gives a self-serving account that Mephibosheth abandoned David; this deception sets the stage for David's decision about the land.
- 2 Samuel 19:24-29 (structural): Immediate context of 19:30: the exchange between Ziba, Mephibosheth, and the king where competing claims are presented and the king pronounces his determination about the inheritance.
- 1 Samuel 20:14-17 (thematic): Jonathan's covenant with David to show kindness to his house — explains David's original motive for protecting and favoring Mephibosheth as Jonathan's son.
- 1 Kings 3:16-28 (structural): Solomon's famous judgment to 'divide' (a contentious matter) echoes the motif of royal adjudication and the king's power to decide contested claims.
Alternative generated candidates
- And the king said to him, "Why speak any more of your matters? I have said, 'You and Ziba shall divide the land.'"
- And the king said to him, “Why speak any more of your matters? I have said, ‘You and Ziba shall divide the land.’ ”
2 S.19.31 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- מפיבשת: NOUN,m,sg,abs
- אל: NEG
- המלך: NOUN,m,sg,def
- גם: ADV
- את: PRT,acc
- הכל: PRON,m,sg,abs
- יקח: VERB,qal,imperfect,3,m,sg
- אחרי: PREP
- אשר: PRON,rel
- בא: VERB,qal,perf,3,m,sg
- אדני: NOUN,m,sg,abs,1,sg
- המלך: NOUN,m,sg,def
- בשלום: PREP
- אל: NEG
- ביתו: NOUN,m,sg,abs
Parallels
- 2 Samuel 9:6-13 (structural): Background arrangement: David had shown kindness to Mephibosheth and assigned him a place at the king’s table and the lands of Saul’s house, which frames Mephibosheth’s concern about what will happen to his household when David returns.
- 1 Samuel 20:14-17 (allusion): Jonathan’s oath to David to show kindness to his family explains the expectation that Saul’s house (and thus Mephibosheth) should receive favor from the king—an underlying covenantal reason for Mephibosheth’s appeal.
- 1 Samuel 24:21-22 (thematic): David’s earlier pledge to show kindness to Jonathan’s descendants (and to Jonathan’s house) reinforces the promise-keeping theme relevant to Mephibosheth’s status and his appeal about provisions after the king’s safe return.
- 2 Samuel 19:24-30 (verbal): Immediate narrative parallel: Ziba’s accusation and David’s ruling about the distribution of Saul’s lands directly precede and prompt Mephibosheth’s remark about what should happen to Saul’s household once the king has returned safely.
Alternative generated candidates
- And Mephibosheth said to the king, "Let him take all that is mine; for my lord the king has come in peace to his house."
- Then Mephibosheth said to the king, “Let him take it all, that my lord the king may come home in peace.”
2 S.19.32 - Details
Original Text
Morphology
- וברזלי: NOUN,prop,m,sg,abs
- הגלעדי: ADJ,m,sg,def
- ירד: VERB,qal,impf,3,m,sg
- מרגלים: NOUN,m,pl,abs
- ויעבר: VERB,qal,impf,3,m,sg
- את: PRT,acc
- המלך: NOUN,m,sg,def
- הירדן: NOUN,m,sg,def
- לשלחו: PREP+VERB,qal,inf,3,m,sg
- את: PRT,acc
- הירדן: NOUN,m,sg,def
Parallels
- 2 Sam.17.27-29 (thematic): Same character (Barzillai of Rogelim) earlier bringing provisions and aid to David at Mahanaim during Absalom’s rebellion, establishing the loyalty/background behind 19:32.
- 2 Sam.19.33-37 (structural): Immediate narrative continuation: David offers to bring Barzillai to Jerusalem, Barzillai declines, and Chimham is sent to escort the king across the Jordan—same episode as 19:32.
- 1 Kgs.2.7 (allusion): David’s later charge to Solomon to show kindness to the house of Barzillai recalls Barzillai’s loyal service to David (ties back to the events described in 2 Sam 19).
- Josh.3.14-17 (thematic): The crossing of the Jordan as a major transitional/ritual motif in Israel’s history; 19:32’s escorting of the king over the Jordan echoes this thematic significance of crossing the river.
- 2 Sam.19.40 (verbal): Describes the king’s actual passage over the Jordan and movement to Gilgal, directly connected to the escorting action reported in 19:32.
Alternative generated candidates
- And Barzillai the Gileadite came down from Rogelim and crossed the Jordan to escort the king over the Jordan.
- And Barzillai the Gileadite went down from Rogelim and crossed the Jordan with the king to help bring him across the Jordan.
2 S.19.33 - Details
Original Text
Morphology
- וברזלי: NOUN,prop,m,sg,abs
- זקן: ADJ,m,sg,abs
- מאד: ADV
- בן: NOUN,m,sg,abs
- שמנים: NUM,card,m,pl
- שנה: NOUN,f,sg,abs
- והוא: CONJ+PRON,3,m,sg
- כלכל: VERB,qal,perf,3,m,sg
- את: PRT,acc
- המלך: NOUN,m,sg,def
- בשיבתו: PREP+NOUN,f,sg,abs+PRON,3,m,sg
- במחנים: PREP+NOUN,m,pl,abs
- כי: CONJ
- איש: NOUN,m,sg,abs
- גדול: ADJ,m,sg,abs
- הוא: PRON,3,m,sg
- מאד: ADV
Parallels
- 2 Samuel 17:27-29 (verbal): Same episode at Mahanaim: Barzillai (Barzillai the Gileadite) brings provisions and comforts David during his flight, paralleling the statement that he cared for the king in Mahanaim.
- 2 Samuel 19:31-40 (structural): Immediate narrative context: nearby verses repeat Barzillai’s great age, his service to David, David’s gifts to him, and Barzillai’s choice to remain in Gilead—this verse is part of that block.
- 1 Kings 2:7 (allusion): David later instructs Solomon to show kindness to the sons of Barzillai for the loyalty and care Barzillai showed him during his exile—an explicit retrospective reference to Barzillai’s service.
- 2 Samuel 16:5-14 (thematic): Contrastive parallel: while Barzillai aids and honors the fleeing king, Shimei publicly curses David during the same period—underscoring differing responses to David’s exile and the loyalty expressed by figures like Barzillai.
Alternative generated candidates
- Now Barzillai was very old, eighty years old; and he had sustained the king on his return at the camp, for he was a very great man.
- Now Barzillai was a very old man, eighty years; he had provided for the king when he lived at the encampments, for he was a very great man.
2 S.19.34 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- המלך: NOUN,m,sg,def
- אל: NEG
- ברזלי: NOUN,prop,m,sg,abs
- אתה: PRON,2,m,sg
- עבר: NOUN,m,sg,abs
- אתי: PRON,1,sg
- וכלכלתי: VERB,piel,perf,1,m,sg
- אתך: PREP+PRON,2,m,sg
- עמדי: PREP+1cs
- בירושלם: PREP+NOUN,f,sg,abs
Parallels
- 2 Samuel 17:27–29 (verbal): Mentions Barzillai the Gileadite bringing provisions and supporting David during his flight—background for David’s offer of continued care in 19:34.
- 2 Samuel 19:39 (structural): Continues the same episode: Barzillai refuses David’s invitation to dwell in Jerusalem, explaining why he must return home.
- 2 Samuel 9:1–13 (thematic): David’s practice of showing kindness and protecting those linked to former allies (here, Mephibosheth for Jonathan’s sake) parallels his desire to honor Barzillai’s past loyalty.
- 1 Kings 2:7 (allusion): Solomon is instructed to show kindness to the sons of Barzillai the Gileadite in memory of David’s debt—later recognition of David’s gratitude toward Barzillai mentioned in 19:34.
Alternative generated candidates
- And the king said to Barzillai, "Come across with me, and I will provide for you with me in Jerusalem."
- And the king said to Barzillai, “Cross over with me, and I will provide for you with me in Jerusalem.”
2 S.19.35 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- ברזלי: NOUN,m,sg,abs
- אל: NEG
- המלך: NOUN,m,sg,def
- כמה: ADV
- ימי: NOUN,m,pl,cs
- שני: NUM,m,pl,construct
- חיי: NOUN,m,pl,cons
- כי: CONJ
- אעלה: VERB,qal,impf,1,_,sg
- את: PRT,acc
- המלך: NOUN,m,sg,def
- ירושלם: NOUN,f,sg,abs
Parallels
- 2 Samuel 19:31-34 (structural): Immediate context: the episode with Barzillai refusing David’s invitation to go up to Jerusalem (David’s offer and Barzillai’s decline) provides the direct narrative background to Benaiah’s remark in 19:35.
- 2 Samuel 15:18-22 (thematic): When David flees Jerusalem earlier, Ittai the Gittite insists on accompanying him; parallels the theme of loyal followers debating whether to go with the king and the personal decisions about accompanying a sovereign in times of movement.
- 2 Samuel 17:27-29 (thematic): Supporters (people from Manasseh, etc.) bring provisions to David while he is away from Jerusalem—echoes the chapter’s concern with who accompanies, supports, and provides for the king during his movements.
- 1 Samuel 30:26-31 (thematic): Communal responses to David’s fortunes and the distribution/provisioning for the king and his men highlight similar issues of loyalty, hospitality, and who will go with or serve the king during transitions.
Alternative generated candidates
- And Barzillai said to the king, "How many are the days of the years of your servant, that I should go up with the king to Jerusalem?
- And Barzillai said to the king, “How many are the days of the years of my life, that I should go up with the king to Jerusalem?
2 S.19.36 - Details
Original Text
Morphology
- בן: NOUN,m,sg,abs
- שמנים: NOUN,m,pl,abs
- שנה: NOUN,f,sg,abs
- אנכי: PRON,1,sg
- היום: NOUN,m,sg,def
- האדע: VERB,qal,impf,1,sg
- בין: PREP
- טוב: ADJ,m,pl,abs
- לרע: PREP+NOUN,m,sg,abs
- אם: CONJ
- יטעם: VERB,qal,impf,3,m,sg
- עבדך: NOUN,m,sg,abs,2,ms
- את: PRT,acc
- אשר: PRON,rel
- אכל: VERB,qal,perf,3,m,sg
- ואת: CONJ
- אשר: PRON,rel
- אשתה: VERB,qal,perf,3,m,sg
- אם: CONJ
- אשמע: VERB,qal,impf,1,sg
- עוד: ADV
- בקול: PREP+NOUN,m,sg,abs
- שרים: NOUN,m,pl,abs
- ושרות: CONJ+NOUN,m,pl,abs
- ולמה: CONJ
- יהיה: VERB,qal,impf,3,m,sg
- עבדך: NOUN,m,sg,abs,2,ms
- עוד: ADV
- למשא: PREP+NOUN,m,sg,abs
- אל: NEG
- אדני: NOUN,m,sg,abs,1,sg
- המלך: NOUN,m,sg,def
Parallels
- 2 Samuel 9:8 (verbal): Mephibosheth earlier calls himself a 'dead dog' and expresses astonishment at David's kindness—same self-deprecating language and humility about being a burden to the king.
- 2 Samuel 19:25-30 (structural): The surrounding passage (Mephibosheth's exchange with David) repeats the motif of Mephibosheth refusing to be a burden and asserting his low status—this verse echoes and concludes that episode.
- 2 Samuel 16:11-12 (thematic): David's restraint in the face of Shimei's curses and his willingness to accept suffering as from the LORD parallels the theme of humility, submission to royal authority, and accepting one's apparent lot.
- 1 Samuel 24:11 (thematic): David's refusal to press a grievance against Saul—entrusting judgment to God—resonates with the theme here of not pressing one's claims or becoming a burden on the king, choosing humility over assertion.
Alternative generated candidates
- I am today eighty years old; can I discern between good and evil? Can your servant taste what he eats or drinks? Can I yet hear the voice of singers and minstrels? Why then should your servant be a burden to my lord the king?"
- I am this day eighty years old; can I discern between good and evil? Can your servant taste what he eats or drinks? Can I still hear the voice of singers and musicians? Why then should your servant be yet a burden to my lord the king?
2 S.19.37 - Details
Original Text
Morphology
- כמעט: ADV
- יעבר: VERB,qal,impf,3,m,sg
- עבדך: NOUN,m,sg,abs,2,ms
- את: PRT,acc
- הירדן: NOUN,m,sg,def
- את: PRT,acc
- המלך: NOUN,m,sg,def
- ולמה: CONJ
- יגמלני: VERB,qal,impf,3,m,sg+1cs
- המלך: NOUN,m,sg,def
- הגמולה: NOUN,f,sg,def
- הזאת: DEM,f,sg,def
Parallels
- 2 Samuel 16:5-13 (verbal): Shimei's earlier denunciation and cursing of David during Absalom's revolt — the original episode to which Shimei here refers and from which his plea for mercy derives.
- 2 Samuel 19:24-30 (structural): Immediate context: David hears Shimei's plea and, after objections from his men, binds Shimei by oath and confines him to Jerusalem — explains the king's 'recompense' that Shimei complains about.
- 1 Kings 2:8-9; 2:36-46 (thematic): Solomon's later handling of Shimei (ordering his execution for violating the oath to remain in Jerusalem) shows the long-term consequences of the restriction David imposes — a later fulfillment of the issue raised in 19:37.
- Joshua 3:14-17 (allusion): The motif of 'crossing the Jordan' as a decisive act of movement with (or into) the leader's destiny — Shimei's request to cross the Jordan with the king echoes the symbolic weight of crossing the Jordan elsewhere in the tradition.
Alternative generated candidates
- Please let your servant return, that I may die in my city, by the grave of my father and my mother; and behold, your servant's young men will cross over with my lord the king—do what is good in your sight.
- Let your servant now cross over, that I may die in my own city beside the tomb of my father and mother. But your servant will go across with the king a little way and do him service.”
2 S.19.38 - Details
Original Text
Morphology
- ישב: VERB,qal,impf,3,m,sg
- נא: PART
- עבדך: NOUN,m,sg,abs,2,ms
- ואמת: NOUN,f,sg,abs
- בעירי: PREP+NOUN,f,sg,abs+suf1s
- עם: PREP
- קבר: NOUN,m,sg,abs
- אבי: NOUN,m,sg,cons
- ואמי: CONJ+NOUN,f,sg,abs+suf1s
- והנה: ADV
- עבדך: NOUN,m,sg,abs,2,ms
- כמהם: PRON,3,m,pl
- יעבר: VERB,qal,impf,3,m,sg
- עם: PREP
- אדני: NOUN,m,sg,abs,1,sg
- המלך: NOUN,m,sg,def
- ועשה: VERB,qal,impf,3,m,sg
- לו: PRON,3,m,sg
- את: PRT,acc
- אשר: PRON,rel
- טוב: ADJ,m,pl,abs
- בעיניך: PREP+NOUN,f,pl,const,2,ms
Parallels
- 2 Samuel 16:5-13 (structural): Earlier episode in which Shimei publicly curses and throws stones at David; provides the original offense that makes his later plea and David’s handling of him (19:38) significant.
- 2 Samuel 19:21-23 (verbal): Immediate context: Shimei’s apology and David’s statement of pardon — the same exchange that leads to Shimei’s request to remain in the city.
- 2 Samuel 19:31-34 (thematic): Barzillai’s refusal to cross the Jordan and desire to remain (and David’s response) parallels Shimei’s appeal to stay in his city by his parents’ tomb rather than accompany the king.
- 1 Kings 2:39-46 (structural): Later development under Solomon: Shimei is constrained to remain in Jerusalem and is executed for leaving — a later consequence that echoes and ultimately overturns Shimei’s request to stay (2 Sam 19:38).
Alternative generated candidates
- And the king said, "I will do as you have said; cross over with me a little way, and I will do good to him in your sight; whatever you choose of me I will do for you."
- And the king said, “Cross over with me; I will do for you what is good.” So Barzillai crossed over the Jordan with the king,
2 S.19.39 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- המלך: NOUN,m,sg,def
- אתי: PRON,1,sg
- יעבר: VERB,qal,impf,3,m,sg
- כמהם: ADV,quant+PRON,3,pl
- ואני: PRON,1,sg
- אעשה: VERB,qal,impf,1,_,sg
- לו: PRON,3,m,sg
- את: PRT,acc
- הטוב: ADJ,m,sg,def
- בעיניך: PREP+NOUN,f,pl,const,2,ms
- וכל: CONJ+PRON,indef
- אשר: PRON,rel
- תבחר: VERB,qal,impf,2,m,sg
- עלי: PREP+PRON,1,sg
- אעשה: VERB,qal,impf,1,_,sg
- לך: PRON,2,m,sg
Parallels
- 2 Samuel 19:30 (structural): Same episode in the aftermath of Absalom's rebellion; both verses concern David's instructions about how a former supporter/opponent should be treated and use similar language about repaying or doing good to a person.
- 2 Samuel 9:7 (verbal): David's promise to show kindness and restore benefits to Mephibosheth ('I will surely show you kindness...') echoes the language and motive of promising to 'do good' to someone because of past loyalty.
- 1 Samuel 25:28-31 (thematic): Abigail's plea and David's subsequent pledge of protection/blessing connect thematically: David responding to claims/appeals and promising to do good rather than exact vengeance.
- 1 Kings 2:8-9 (thematic): Solomon's later instructions regarding Shimei—ordering punitive action—offer a contrasting royal response to the same actor and theme (mercy versus retribution), illuminating the ethical/political dimensions of David's decision.
Alternative generated candidates
- So the king crossed over, and all the people crossed over the Jordan.
- and all the people crossed the Jordan, and the king crossed; and the king kissed Barzillai and blessed him, and he returned to his place.
2 S.19.40 - Details
Original Text
Morphology
- ויעבר: VERB,qal,impf,3,m,sg
- כל: DET
- העם: NOUN,m,sg,def
- את: PRT,acc
- הירדן: NOUN,m,sg,def
- והמלך: CONJ+NOUN,m,sg,def
- עבר: NOUN,m,sg,abs
- וישק: VERB,qal,impf,3,m,sg
- המלך: NOUN,m,sg,def
- לברזלי: PREP+NOUN,prop,m,sg,def
- ויברכהו: VERB,qal,wayyiqtol,3,m,sg
- וישב: VERB,qal,perf,3,m,sg
- למקמו: PREP+NOUN,m,sg,abs+PRON,3,m,sg
Parallels
- 2 Samuel 17:27-29 (thematic): Barzillai the Gileadite earlier brings provisions and support to David during his flight — establishes why David greets and honors Barzillai on returning across the Jordan.
- 2 Samuel 19:31-33 (structural): Immediate context in the same episode: Barzillai's arrival, his refusal to cross the Jordan because of age, and the king's kiss/blessing appear across these adjoining verses (same scene continued).
- 1 Kings 2:7 (allusion): David’s final charge to Solomon to 'be kind to the sons of Barzillai' recalls David’s favor toward Barzillai demonstrated when David kissed and blessed him on returning from exile.
- 1 Samuel 20:41-42 (verbal): Jonathan and David 'kissed one another' as a farewell and expression of loyal affection — parallels the kiss between David and Barzillai and the communal kissing on David's return (similar verb and social function).
- Joshua 3:14-17 (structural): The crossing of the Jordan by the people (and the leader) echoes the major Israelite river-crossing motif; here David and the nation crossing back over the Jordan parallels Israel’s collective crossing under Joshua.
Alternative generated candidates
- And the king kissed Barzillai, and blessed him; and Barzillai returned to his place.
- And the king came to Gilgal; and some went on with him. And all the men of Judah brought the king across, and half the men of Israel also.
2 S.19.41 - Details
Original Text
Morphology
- ויעבר: VERB,qal,impf,3,m,sg
- המלך: NOUN,m,sg,def
- הגלגלה: NOUN,f,sg,def
- וכמהן: PRON,indef,3,m,pl
- עבר: NOUN,m,sg,abs
- עמו: PREP+PRON,3,m,sg
- וכל: CONJ+PRON,indef
- עם: PREP
- יהודה: NOUN,m,sg,prop
- העבירו: VERB,hiph,perf,3,m,pl
- את: PRT,acc
- המלך: NOUN,m,sg,def
- וגם: CONJ
- חצי: NOUN,m,sg,abs
- עם: PREP
- ישראל: NOUN,m,sg,abs
Parallels
- 1 Samuel 11:14-15 (verbal): Both passages describe the king and the people assembling at Gilgal as a focal place for royal action — Gilgal as a site of royal assent and public gathering.
- Joshua 4:19 (structural): Joshua’s crossing of the Jordan and encampment at Gilgal establishes the landmark motif of ‘passing to Gilgal’ after a major transition, paralleling David’s movement through Gilgal on his return.
- Joshua 5:9 (thematic): Gilgal is portrayed as the place of covenantal renewal and national reconstitution (the ‘rolling away of reproach’); David’s passage through Gilgal evokes the theme of restoration after upheaval.
- 2 Samuel 15:13-14 (thematic): These verses describe a split in popular allegiance when Absalom wins the hearts of Israel — thematically parallel to 19:41’s note that ‘half the people of Israel’ accompanied or were counted with the king, highlighting divided loyalties.
- 1 Kings 12:16-20 (thematic): The account of the kingdom’s division under Rehoboam (the northern tribes breaking away) provides a wider parallel about Israel’s political fragmentation and the phenomenon of portions of the people following different leaders, comparable to the half-tribe alignment noted in 2 Sam 19:41.
Alternative generated candidates
- And the king came to Gilgal, and Chimham passed over with him; and all the men of Judah helped the king to cross, and also half the people of Israel.
- And behold, all the men of Israel came to the king and said to the king, “Why have your brothers—men of Judah—stolen you away and brought the king and his household and all David’s men across the Jordan?”
2 S.19.42 - Details
Original Text
Morphology
- והנה: ADV
- כל: DET
- איש: NOUN,m,sg,abs
- ישראל: NOUN,m,sg,abs
- באים: VERB,qal,part,3,m,pl
- אל: NEG
- המלך: NOUN,m,sg,def
- ויאמרו: VERB,qal,wayyiqtol,3,pl
- אל: NEG
- המלך: NOUN,m,sg,def
- מדוע: ADV
- גנבוך: VERB,qal,perf,2,m,sg
- אחינו: NOUN,m,pl,abs,poss:1pl
- איש: NOUN,m,sg,abs
- יהודה: NOUN,m,sg,prop
- ויעברו: VERB,qal,perf,3,m,pl
- את: PRT,acc
- המלך: NOUN,m,sg,def
- ואת: CONJ
- ביתו: NOUN,m,sg,abs
- את: PRT,acc
- הירדן: NOUN,m,sg,def
- וכל: CONJ+PRON,indef
- אנשי: NOUN,m,pl,cons
- דוד: NOUN,m,sg,abs
- עמו: PREP+PRON,3,m,sg
Parallels
- 2 Samuel 15:12 (verbal): Absalom is said to have 'stolen the hearts of the men of Israel' (וישא אבשלום את־לבב ישראל) — a verbal and conceptual parallel to the claim that David was 'stolen' away (גנבוך) by Judah/others.
- 1 Kings 12:16-17 (thematic): The northern tribes reject Rehoboam and declare 'What portion have we in David?' — thematically parallel as a rupture between 'Israel' and the house of David and the transfer/refusal of allegiance.
- 2 Samuel 3:6-10 (structural): Abner sets up Ish-bosheth as king over Israel, illustrating the earlier political division between Israel and Judah over who holds the kingship — a structural parallel to the conflict over David's person and rule.
- 2 Samuel 20:1 (thematic): Sheba's later revolt ('We have no part in David') repeats the theme of tribes withdrawing loyalty from David and accuses others of taking sides — echoes the complaint that David was taken away from 'all Israel.'
Alternative generated candidates
- And behold, all the men of Israel came to the king and said to the king, "Why have our brothers the men of Judah stolen you away and have brought the king and his household across the Jordan, and all David's men with him?"
- And the men of Judah answered the men of Israel, “Because the king is near to us; why then do you complain about this matter?
2 S.19.43 - Details
Original Text
Morphology
- ויען: VERB,qal,perf,3,m,sg
- כל: DET
- איש: NOUN,m,sg,abs
- יהודה: NOUN,m,sg,prop
- על: PREP
- איש: NOUN,m,sg,abs
- ישראל: NOUN,m,sg,abs
- כי: CONJ
- קרוב: ADJ,m,sg,abs
- המלך: NOUN,m,sg,def
- אלי: PREP+PRON,1,sg
- ולמה: CONJ
- זה: PRON,dem,m,sg
- חרה: VERB,qal,perf,3,m,sg
- לך: PRON,2,m,sg
- על: PREP
- הדבר: NOUN,m,sg,def
- הזה: DEM,m,sg
- האכול: ADJ,ptcp,pass,m,sg,def
- אכלנו: VERB,qal,perf,1,pl
- מן: PREP
- המלך: NOUN,m,sg,def
- אם: CONJ
- נשאת: PTCP,qal,ptcp,f,pl
- נשא: VERB,qal,perf,3,m,sg
- לנו: PREP+PRON,1,pl
Parallels
- 2Samuel 19:41 (verbal): Immediate context — the dispute between the men of Israel and men of Judah continues in the next verse, repeating the same argument about loyalty to the king and prior hospitality.
- 2Samuel 16:5-14 (thematic): Shimei’s cursing of David and the opposing responses illustrate the same intra‑Israelite tensions over the person and conduct of the king and competing loyalties.
- 2Samuel 3:22-27 (structural): Factional conflict and reprisals (the killing of Abner) show another episode of Israel/Judah rivalry and contested claims to David’s authority.
- 1Kings 12:16-20 (thematic): The final split between Israel and Judah over the monarchy thematically parallels the episode’s division of loyalties and disagreement about who legitimately represents the king.
- 1Chronicles 12:38-40 (thematic): Accounts of the tribes gathering around David and sharing food before the LORD highlight eating with the king as a sign of political support, echoing the claim “we ate with the king” as proof of loyalty.
Alternative generated candidates
- And all the men of Judah answered the men of Israel, "Because the king is near to us—why then are you angry about this matter? Did we eat at the king's table and not share, or is the king for you rather than for us?"
- Have we eaten and drunk with the king—when he stayed with us—unless you took him away? Let him do as seems good to him.”
And the king rose and sat at the gate; and word was brought to all the people, saying, Behold, the king sits at the gate. Then all the people came before the king, while Israel had fled every man to his tent. And all the people made judgment through all the tribes of Israel, saying, The king has saved us from the hand of our enemies and has delivered us from the hand of the Philistines; and now he has fled from the land because of Absalom. And Absalom, whom we anointed over us, is dead in battle; now therefore why do you hold your peace to bring back the king? And King David sent to Zadok and to Abiathar the priests, saying, Speak to the elders of Judah, Why are you slow to bring back the king to his house? and say to all Israel, Come to the king to his house.
You are my brothers, you are my bone and my flesh; why then are you slow to bring back the king? And to Amasa you shall say, Are you not my bone and my flesh? God do so to me and more also, if you do not become commander of the host before me continually in the place of Joab. So the heart of all the men of Judah was as one man; and they sent to the king, saying, Return, you and all your servants.
Then the king returned and came to the Jordan; and Judah came to Gilgal to go to meet the king, to conduct the king over Jordan. Now Shimei son of Gera, a Benjamite of Bahurim, hurried down with the men of Judah to meet King David.
A thousand men of Benjamin were with him, and Ziba, a servant of the house of Saul, and Ziba's fifteen sons and twenty servants; they crossed the Jordan before the king.
For there was a custom to pass the king over and to do him service; and Shimei son of Gera fell before the king when he crossed the Jordan. And he said to the king, Let not my lord impute iniquity to your servant, nor remember what your servant did on the day my lord the king departed from Jerusalem; for your servant said, I will throw myself on the king's mercy—let the king put it not to his heart.
For your servant knows that I have sinned; therefore behold, I have come today the first of all the house of Joseph to go down to meet my lord the king.
Then Abishai son of Zeruiah answered, Shall not Shimei be put to death for this, because he cursed the LORD's anointed? And the king said, What have I to do with you, sons of Zeruiah, that you should be adversaries to me this day? Would that one were to die in Israel this day; for I know that I am king over Israel this day. And the king said to Shimei, You shall not die. And the king swore to him. And Mephibosheth son of Jonathan came down to meet the king. Now he had not cared for his feet, nor trimmed his beard, nor washed his clothes from the day the king went out until the day he came in peace. And when he had come to Jerusalem to meet the king, the king said to him, Why did you not go with me, Mephibosheth? And he said, My lord the king, your servant deceived me; for I said, I will saddle my donkey and ride upon it, and go with the king; for your servant is lame. And he said to the king, Your servant deceived me; yet my lord the king is like an angel of God; do what is good in your eyes.
For all my father's house are but dead men before my lord the king, and you have given your servant a place among those who eat at your table; what right have I any more to cry to the king? And the king said to him, Why speak any more of your matters? I said, You and Ziba shall divide the land. And Mephibosheth said to the king, Let him take all that belongs to him whom the king's heart chooses to honor, now that my lord the king has come home safely to his own house. And Barzillai the Gileadite came down from Rogelim, and crossed the Jordan to bring the king over the Jordan. Now Barzillai was very old, eighty years; and he had provided for the king when he lay at the encampments, for he was a very great man. And the king said to Barzillai, Come over with me, and I will sustain you with me in Jerusalem. And Barzillai said to the king, How many more years will I live, that I should go up to Jerusalem with the king?
I am this day eighty years old; can I discern between good and evil? Can your servant taste what I eat or drink? Can I still hear the voice of singers and minstrels? Why then should I yet be a burden to my lord the king?
Let your servant now be permitted to sit and die in my city, beside the tomb of my father and my mother; for why should your servant cross the Jordan with the king and receive such a reward?
Let your servant still be allowed to sit in the city and die in the tomb of my father and my mother; and behold, your servant's young man will cross over with my lord the king; do to him what seems good to you. And the king said to him, I will surely cross over with you, and I will do you good in your sight; and whatever you ask of me I will do for you. So all the people crossed the Jordan, and the king crossed; and the king kissed Barzillai and blessed him, and Barzillai returned to his place. And the king came to Gilgal; and Chimham crossed over with him. All the men of Judah brought the king over, and half the men of Israel. And behold, all the men of Israel came to the king and said to the king, Why have your brothers the men of Judah stolen you away and brought the king and his household and David's men over the Jordan? And all the men of Judah answered the men of Israel, Because the king is near to us; why then are you angry about this matter? We have eaten at the king's table—have we not shared with him? Why now are you resentful?