2 Samuel 21 in Hebrew, English & Transliteration

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Tenakh Study · 2 Samuel 21:1–22

2 Samuel, Chapter 21

שמואל ב כא

A three-year famine is traced to Shaul’s blood-guilt toward the Giv’onim. David spares Mefiboshet for Yehonatan’s oath and hands over seven of Shaul’s sons; Ritzpah guards their bodies from harvest until the rains, and David buries Shaul and Yehonatan in the tomb of Kish. In the last Philistine wars four sons of the giant fall, and David’s men vow not to let him quench “the lamp of Israel.”

21:1Then there was a famine in the days of David three years, year after year; and David sought the face of Hashem. And Hashem said, “It is for Shaul (Saul), and for his bloody house, because he put to death the Giv’onim (Gibeonites).”

Vayehi ra'av bimei David shalosh shanim shanah aḥarei shanah vayevakesh David et-penei Adonai vayomer Adonai el-Sha'ul ve'el-beit hadamim al-asher-hemit et-haGiv'onim.

אוַיְהִ֣י רָעָב֩ בִּימֵ֨י דָוִ֜ד שָׁל֣שׁ שָׁנִ֗ים שָׁנָה֙ אַחֲרֵ֣י שָׁנָ֔ה וַיְבַקֵּ֥שׁ דָּוִ֖ד אֶת־פְּנֵ֣י יְהֹוָ֑ה וַיֹּ֣אמֶר יְהֹוָ֗ה אֶל־שָׁאוּל֙ וְאֶל־בֵּ֣ית הַדָּמִ֔ים עַל־אֲשֶׁר־הֵמִ֖ית אֶת־הַגִּבְעֹנִֽים׃

21:2And the king called the Giv’onim, and said unto them (now the Giv’onim were not of the children of Israel, but of the remnant of the Emori (Amorites); and the children of Israel had sworn unto them; and Shaul sought to strike them down in his zeal for the children of Israel and Yehudah (Judah));

Vayikra hameleḥ laGiv'onim vayomer aleihem vehaGiv'onim lo mibenei Yisra'el hemah ki im-miyeter ha'Emori uvenei Yisra'el nishbe'u lahem vayevakesh Sha'ul lehakotam bekanoto livnei-Yisra'el viYhudah.

בוַיִּקְרָ֥א הַמֶּ֛לֶךְ לַגִּבְעֹנִ֖ים וַיֹּ֣אמֶר אֲלֵיהֶ֑ם וְהַגִּבְעֹנִ֞ים לֹ֣א מִבְּנֵ֧י יִשְׂרָאֵ֣ל הֵ֗מָּה כִּ֚י אִם־מִיֶּ֣תֶר הָאֱמֹרִ֔י וּבְנֵ֚י יִשְׂרָאֵל֙ נִשְׁבְּע֣וּ לָהֶ֔ם וַיְבַקֵּ֚שׁ שָׁאוּל֙ לְהַכֹּתָ֔ם בְּקַנֹּאת֥וֹ לִבְנֵֽי־יִשְׂרָאֵ֖ל וִיהוּדָֽה׃

21:3and David said unto the Giv’onim, “What shall I do for you? And with what shall I make atonement, that you may bless the inheritance of Hashem?”

Vayomer David el-haGiv'onim mah e'eseh laḥem uvamah aḥaper uvareḥu et-naḥalat Adonai.

גוַיֹּ֚אמֶר דָּוִד֙ אֶל־הַגִּבְעֹנִ֔ים מָ֥ה אֶעֱשֶֹ֖ה לָכֶ֑ם וּבַמָּ֣ה אֲכַפֵּ֔ר וּבָרְכ֖וּ אֶת־נַחֲלַ֥ת יְהֹוָֽה׃

21:4And the Giv’onim said unto him, “It is no matter of silver or gold between us and Shaul or his house; neither is it for us to put any man to death in Israel.” And he said, “Whatever you say, that will I do for you.”

Vayomeru lo haGiv'onim ein-lanu kesef vezahav im-Sha'ul ve'im-beito ve'ein-lanu ish lehamit beYisra'el vayomer mah-atem omerim e'eseh laḥem.

דוַיֹּ֧אמְרוּ ל֣וֹ הַגִּבְעֹנִ֗ים אֵֽין־לָ֜נוּ (כתיב לָ֜יּ) כֶּ֚סֶף וְזָהָב֙ עִם־שָׁא֣וּל וְעִם־בֵּית֔וֹ וְאֵֽין־לָ֥נוּ אִ֖ישׁ לְהָמִ֣ית בְּיִשְׂרָאֵ֑ל וַיֹּ֛אמֶר מָֽה־אַתֶּ֥ם אֹמְרִ֖ים אֱעֱשֶֹ֥ה לָכֶֽם׃

21:5And they said unto the king, “The man who consumed us, and who devised against us that we should be destroyed from remaining in any of the borders of Israel,

Vayomeru el-hameleḥ ha'ish asher kilanu va'asher dimah-lanu nishmadnu mehityatzev beḥol-gevul Yisra'el.

הוַיֹּֽאמְרוּ֙ אֶל־הַמֶּ֔לֶךְ הָאִישׁ֙ אֲשֶׁ֣ר כִּלָּ֔נוּ וַאֲשֶׁ֖ר דִּמָּה־לָ֑נוּ נִשְׁמַ֕דְנוּ מֵֽהִתְיַצֵּ֖ב בְּכָל־גְּבֻ֥ל יִשְׂרָאֵֽל׃

21:6let seven men of his sons be delivered unto us, and we will hang them up unto Hashem in Giv’at Shaul (Gibeah of Saul), the chosen of Hashem.” And the king said, “I will give them.”

Yutan-lanu shiv'ah anashim mibanav vehoka'anum la-Adonai beGiv'at Sha'ul beḥir Adonai vayomer hameleḥ ani eten.

ויֻתַּן־ (כתיב יֻנתַּן־) לָ֜נוּ שִׁבְעָ֚ה אֲנָשִׁים֙ מִבָּנָ֔יו וְהוֹקַֽעֲנוּם֙ לַֽיהֹוָ֔ה בְּגִבְעַ֥ת שָׁא֖וּל בְּחִ֣יר יְהֹוָ֑ה וַיֹּ֥אמֶר הַמֶּ֖לֶךְ אֲנִ֥י אֶתֵּֽן׃

Commentary · 21:1–6

Three years of famine

The Talmud says David searched one sin each year: idolatry, then sexual sin, then those who pledge charity and do not give. Finding none, he said, “The matter depends only on me,” and asked Hashem; Reish Lakish says through the Urim (Yevamot 78b). The answer: Shaul was not properly eulogized, and he killed the Giv’onim, for when he destroyed Nov, the city of priests (1 Samuel 22:19), he cut off those who gave the Giv’onim water and food, “so Scripture counts it as if he killed them” (Yevamot 78b–79a). The Giv’onim had tricked Yehoshua into an oath (Joshua 9), and Israel kept it. FFOZ explains their place as “a separate people within the nation of Israel” who kept its faith but did not marry into it (End of Days, Lesson 25); the Midrash calls them gerim gerurim and has Hashem draw them near anyway (Bamidbar Rabbah 8:4; Yerushalmi Kiddushin 4:1).

They refuse silver and gold and demand seven sons of Shaul. The Talmud has David say, “This nation is distinguished by three signs: they are merciful, they are bashful, and they do acts of kindness,” and because the Giv’onim would not be appeased, he barred them from marrying into Israel (Yevamot 79a). Mercy is the family likeness of Avraham’s children (Genesis 18:19). “Be ye therefore merciful, as your Father also is merciful” (Luke 6:36).

Spared for an oath

21:7But the king spared Mefiboshet (Mephibosheth), the son of Yehonatan (Jonathan) the son of Shaul, because of the oath of Hashem that was between them, between David and Yehonatan the son of Shaul.

Vayaḥmol hameleḥ al-Mefivoshet ben-Yehonatan ben-Sha'ul al-shevu'at Adonai asher beinotam bein David uvein Yehonatan ben-Sha'ul.

זוַיַּחְמֹ֣ל הַמֶּ֔לֶךְ עַל־מְפִיב֖שֶׁת בֶּן־יְהוֹנָתָ֣ן בֶּן־שָׁא֑וּל עַל־שְׁבֻעַ֚ת יְהֹוָה֙ אֲשֶׁ֣ר בֵּֽינֹתָ֔ם בֵּ֣ין דָּוִ֔ד וּבֵ֖ין יְהוֹנָתָ֥ן בֶּן־שָׁאֽוּל׃

21:8But the king took the two sons of Ritzpah (Rizpah) the daughter of Ayah (Aiah), whom she bore unto Shaul, Armoni and Mefiboshet; and the five sons of Michal the daughter of Shaul, whom she brought up for Adriel the son of Barzillai the Mecholati (Meholathite);

Vayikaḥ hameleḥ et-shenei benei Ritzpah vat-Ayah asher yaledah leSha'ul et-Armoni ve'et-Mefivoshet ve'et-ḥameshet benei Miḥal bat-Sha'ul asher yaledah le'Adri'el ben-Barzilai haMeḥolati.

חוַיִּקַּ֣ח הַמֶּ֡לֶךְ אֶת־שְׁ֠נֵי בְּנֵ֨י רִצְפָּ֚ה בַת־אַיָּה֙ אֲשֶׁ֣ר יָלְדָ֣ה לְשָׁא֔וּל אֶת־אַרְמֹנִ֖י וְאֶת־מְפִב֑שֶׁת וְאֶת־חֲמֵ֗שֶׁת בְּנֵי֙ מִיכַ֣ל בַּת־שָׁא֔וּל אֲשֶׁ֥ר יָלְדָ֛ה לְעַדְרִיאֵ֥ל בֶּן־בַּרְזִלַּ֖י הַמְּחֹלָתִֽי׃

21:9and he delivered them into the hands of the Giv’onim, and they hanged them on the hill before Hashem; and the seven of them fell together, and were put to death in the days of harvest, in the first days, at the beginning of barley harvest.

Vayitenem beyad haGiv'onim vayoki'um bahar lifnei Adonai vayipelu sheva'tam yaḥad vehemah humtu bimei katzir barishonim bitḥilat ketzir se'orim.

טוַֽיִּתְּנֵ֞ם בְּיַ֣ד הַגִּבְעֹנִ֗ים וַיֹּקִיעֻ֚ם בָּהָר֙ לִפְנֵ֣י יְהֹוָ֔ה וַיִּפְּל֥וּ שְׁבַעְתָּ֖ם (כתיב שְׁבַעְתָּ֖ים) יָ֑חַד וְהֵ֨מָּה (כתיב וְהֵם֨) הֻמְת֜וּ בִּימֵ֚י קָצִיר֙ בָּרִ֣אשֹׁנִ֔ים בִּתְחִלַּ֖ת (כתיב תְחִלַּ֖ת) קְצִ֥יר שְׂעֹרִֽים׃

Commentary · 21:7–9

Spared for an oath

One oath demands blood; another protects it. David spares Mefiboshet “because of the oath of Hashem” between him and Yehonatan (1 Samuel 20:15, 42). Rav Huna says David passed Shaul’s descendants before the Ark, and whomever it held was for death; the Gemara concludes that David prayed beforehand that it would not hold Mefiboshet (Yevamot 79a). Michal had no children (6:23); the five are Merav’s sons, “whom she brought up.” Rabbi Yehoshua ben Korcha: “Whoever raises an orphan in his house, Scripture counts it as if he gave birth to him” (Sanhedrin 19b).

The Torah says, “the children shall not be put to death for the fathers” (Deuteronomy 24:16), and the Talmud does not hide the difficulty. Rabbi Chiya bar Abba in Rabbi Yochanan’s name: “It is better that one letter be uprooted from the Torah than that the Name of Heaven be desecrated publicly” (Yevamot 79a). An oath broken in Hashem’s name is not a private sin, and its cost can fall on those who did not commit it.

Ritzpah’s vigil

21:10And Ritzpah the daughter of Ayah took sackcloth, and spread it for herself upon the rock, from the beginning of harvest until water poured down upon them from heaven, and allowed neither the birds of the heavens to rest on them by day, nor the beasts of the field by night.

Vatikaḥ Ritzpah vat-Ayah et-hasak vatatehu lah el-hatzur miteḥilat katzir ad nitaḥ-mayim aleihem min-hashamayim velo-natenah of hashamayim lanuaḥ aleihem yomam ve'et-ḥayat hasadeh layelah.

יוַתִּקַּ֣ח רִצְפָּה֩ בַת־אַיָּ֨ה אֶת־הַשַּׂ֜ק וַתַּטֵּ֨הוּ לָ֚הּ אֶל־הַצּוּר֙ מִתְּחִלַּ֣ת קָצִ֔יר עַ֛ד נִתַּךְ־מַ֥יִם עֲלֵיהֶ֖ם מִן־הַשָּׁמָ֑יִם וְלֹֽא־נָתְנָה֩ ע֨וֹף הַשָּׁמַ֜יִם לָנ֚וּחַ עֲלֵיהֶם֙ יוֹמָ֔ם וְאֶת־חַיַּ֥ת הַשָּׂדֶ֖ה לָֽיְלָה׃

21:11And it was told David what Ritzpah the daughter of Ayah, the concubine of Shaul, had done.

Vayugad leDavid et asher-asetah Ritzpah vat-Ayah pilegesh Sha'ul.

יאוַיֻּגַּ֖ד לְדָוִ֑ד אֵ֧ת אֲשֶׁר־עָשְׂתָ֛ה רִצְפָּ֥ה בַת־אַיָּ֖ה פִּלֶ֥גֶשׁ שָׁאֽוּל׃

21:12And David went and took the bones of Shaul and the bones of Yehonatan his son from the men of Yavesh Gil’ad (Jabesh-gilead), who had stolen them from the square of Beit She’an (Beth-shan), where the Pelishtim (Philistines) had hanged them, on the day the Pelishtim struck down Shaul in Gilboa;

Vayeleḥ David vayikaḥ et-atzmot Sha'ul ve'et-atzmot Yehonatan beno me'et ba'alei Yaveish Gil'ad asher ganevu otam mereḥov Beit-Shan asher tela'um shamah Pelishtim beyom hakot Pelishtim et-Sha'ul baGilboa.

יבוַיֵּ֣לֶךְ דָּוִ֗ד וַיִּקַּ֞ח אֶת־עַצְמ֚וֹת שָׁאוּל֙ וְאֶת־עַצְמוֹת֙ יְהוֹנָתָ֣ן בְּנ֔וֹ מֵאֵ֕ת בַּעֲלֵ֖י יָבֵ֣ישׁ גִּלְעָ֑ד אֲשֶׁר֩ גָּנְב֨וּ אֹתָ֜ם מֵרְחֹ֣ב בֵּֽית־שַׁ֗ן אֲשֶׁ֨ר תְּלָא֥וּם (כתיב תְּלָוּ֥ם) שָׁ֙מָּה֙ (כתיב שָׁםָ֙) פְּלִשְׁתִּ֔ים (כתיב הפְּלִשְׁתִּ֔ים) בְּי֨וֹם הַכּ֧וֹת פְּלִשְׁתִּ֛ים אֶת־שָׁא֖וּל בַּגִּלְבֹּֽעַ׃

21:13and he brought up from there the bones of Shaul and the bones of Yehonatan his son; and they gathered the bones of those who were hanged.

Vaya'al misham et-atzmot Sha'ul ve'et-atzmot Yehonatan beno vaya'asfu et-atzmot hamuka'im.

יגוַיַּ֚עַל מִשָּׁם֙ אֶת־עַצְמ֣וֹת שָׁא֔וּל וְאֶת־עַצְמ֖וֹת יְהוֹנָתָ֣ן בְּנ֑וֹ וַיַּ֣אַסְפ֔וּ אֶת־עַצְמ֖וֹת הַמּוּקָעִֽים׃

21:14And they buried the bones of Shaul and Yehonatan his son in the land of Binyamin (Benjamin) in Tzela (Zelah), in the tomb of Kish his father; and they did all that the king commanded. And after that God was entreated for the land.

Vayikberu et-atzmot-Sha'ul viYhonatan-beno be'eretz Binyamin beTzela bekever Kish aviv vaya'asu kol asher-tzivah hameleḥ vaye'ater Elohim la'aretz aḥarei-ḥen.

ידוַיִּקְבְּר֣וּ אֶת־עַצְמוֹת־שָׁא֣וּל וִיהוֹנָֽתָן־בְּ֠נוֹ בְּאֶ֨רֶץ בִּנְיָמִ֜ן בְּצֵלָ֗ע בְּקֶ֙בֶר֙ קִ֣ישׁ אָבִ֔יו וַֽיַּעֲשֹ֔וּ כֹּ֥ל אֲשֶׁר־צִוָּ֖ה הַמֶּ֑לֶךְ וַיֵּעָתֵ֧ר אֱלֹהִ֛ים לָאָ֖רֶץ אַֽחֲרֵי־כֵֽן׃

Commentary · 21:10–14

Ritzpah’s vigil

From the barley harvest until the rains, half a year by Rashi’s count, seven months by the Midrash’s (Rashi on 21:10; Bamidbar Rabbah 8:4), a mother sat on a rock in sackcloth and drove off the birds by day and the beasts by night. In chapter 3 Ritzpah was a prize men fought over; here she is the bravest person in the chapter, and she says nothing at all. The Talmud explains why the bodies stayed up despite Deuteronomy 21:23: so the Name would be sanctified. Passersby asked who these were, and heard, “King’s sons, who stretched out their hands against strangers who had joined Israel,” and a hundred and fifty thousand joined Israel (Yevamot 79a, Rabbi Yochanan in the name of Rabbi Shimon ben Yehotzadak; Rashi on 21:10).

Her vigil moved David. He brought the bones of Shaul and Yehonatan from Yavesh Gil’ad, gathered the bones of the seven, and buried them in the tomb of Kish, “and after that God was entreated for the land.” Messianic reading. Another king’s son hung before Hashem outside a city. “There stood by the cross of Yeshua his mother” (John 19:25); the bodies were not left on the Sabbath (John 19:31); and Yosef of Arimathea gave him an honorable grave (Matthew 27:57–60). He died for sins not his own, and the nations still come.

The sons of the giant

21:15And the Pelishtim had war again with Israel; and David went down, and his servants with him, and fought against the Pelishtim; and David grew faint.

Vatehi-od milḥamah laPelishtim et-Yisra'el vayered David va'avadav imo vayilaḥamu et-Pelishtim vaya'af David.

טווַתְּהִי־ע֧וֹד מִלְחָמָ֛ה לַפְּלִשְׁתִּ֖ים אֶת־יִשְׂרָאֵ֑ל וַיֵּ֨רֶד דָּוִ֜ד וַעֲבָדָ֥יו עִמּ֛וֹ וַיִּלָּחֲמ֥וּ אֶת־פְּלִשְׁתִּ֖ים וַיָּ֥עַף דָּוִֽד׃

21:16And Yishbi-Benov (Ishbi-benob), who was of the sons of the giant (haRafah), the weight of whose spear was three hundred shekels of bronze in weight, he being girded with a new sword, thought to strike down David.

VeYishbi Benov asher bilidei haRafah umishkal keino shelosh me'ot mishkal neḥoshet vehu ḥagur ḥadashah vayomer lehakot et-David.

טזוְיִשְׁבִּ֨י (כתיב וְיִשְׁבִּ֨ו) בְּנֹ֜ב אֲשֶׁ֣ר ׀ בִּילִידֵ֣י הָרָפָ֗ה וּמִשְׁקַ֚ל קֵינוֹ֙ שְׁל֚שׁ מֵאוֹת֙ מִשְׁקַ֣ל נְח֔שֶׁת וְה֖וּא חָג֣וּר חֲדָשָׁ֑ה וַיֹּ֖אמֶר לְהַכּ֥וֹת אֶת־דָּוִֽד׃

21:17But Avishai (Abishai) the son of Tzeruyah (Zeruiah) helped him, and struck the Pelishti (Philistine), and killed him. Then the men of David swore unto him, saying, “You shall go out no more with us to battle, that you not quench the lamp of Israel.”

Vaya'azar-lo Avishai ben-Tzeruyah vayaḥ et-haPelishti vayemitehu az nishbe'u anshei-David lo lemor lo-tetze od itanu lamilḥamah velo teḥabeh et-ner Yisra'el.

יזוַיַּֽעֲזָר־לוֹ֙ אֲבִישַׁ֣י בֶּן־צְרוּיָ֔ה וַיַּ֥ךְ אֶת־הַפְּלִשְׁתִּ֖י וַיְמִתֵ֑הוּ אָ֣ז נִשְׁבְּעוּ֩ אַנְשֵׁי־דָוִ֨ד ל֜וֹ לֵאמֹ֗ר לֹא־תֵצֵ֨א ע֚וֹד אִתָּ֙נוּ֙ לַמִּלְחָמָ֔ה וְלֹ֥א תְכַבֶּ֖ה אֶת־נֵ֥ר יִשְׂרָאֵֽל׃

21:18And it came to pass after this, that there was again a battle with the Pelishtim at Gov (Gob); then Sibbechai the Chushati (Hushathite) struck down Saf (Saph), who was of the sons of the giant.

Vayehi aḥarei-ḥen vatehi-od hamilḥamah beGov im-Pelishtim az hikah Sibeḥai haḤushati et-Saf asher bilidei haRafah.

יחוַֽיְהִי֙ אַֽחֲרֵי־כֵ֔ן וַתְּהִי־ע֧וֹד הַמִּלְחָמָ֛ה בְּג֖וֹב עִם־פְּלִשְׁתִּ֑ים אָ֣ז הִכָּ֗ה סִבְּכַי֙ הַחֻ֣שָׁתִ֔י אֶת־סַ֕ף אֲשֶׁ֖ר בִּילִדֵ֥י הָרָפָֽה׃

21:19And there was again a battle at Gov with the Pelishtim, and Elchanan (Elhanan) the son of Ya’rei-Oregim (Jaare-oregim), the Beit-Lachmi (Bethlehemite), struck down Golyat (Goliath) the Gitti (Gittite), the shaft of whose spear was like a weaver’s beam.

Vatehi-od hamilḥamah beGov im-Pelishtim vayaḥ Elḥanan ben-Ya'rei Oregim Beit haLaḥmi et Golyat haGiti ve'etz ḥanito kimnor oregim.

יטוַתְּהִי־ע֧וֹד הַמִּלְחָמָ֛ה בְּג֖וֹב עִם־פְּלִשְׁתִּ֑ים וַיַּ֡ךְ אֶלְחָנָן֩ בֶּן־יַעְרֵי֙ אֹרְגִ֜ים בֵּ֣ית הַלַּחְמִ֗י אֵ֚ת גָּלְיָ֣ת הַגִּתִּ֔י וְעֵ֣ץ חֲנִית֔וֹ כִּמְנ֖וֹר אֹרְגִֽים׃

21:20And there was yet a battle at Gat (Gath), where there was a man of great stature, who had on every hand six fingers, and on every foot six toes, twenty-four in number; and he also was born to the giant.

Vatehi-od milḥamah beGat vayehi ish madon ve'etzbe'ot yadav ve'etzbe'ot raglav shesh vashesh esrim ve'arba mispar vegam-hu yulad lehaRafah.

כוַתְּהִי־ע֥וֹד מִלְחָמָ֖ה בְּגַ֑ת וַיְהִ֣י ׀ אִ֣ישׁ מָד֗וֹן (כתיב מָדֹ֗ין) וְאֶצְבְּעֹ֣ת יָדָיו֩ וְאֶצְבְּעֹ֨ת רַגְלָ֜יו שֵׁ֣שׁ וָשֵׁ֗שׁ עֶשְׂרִ֚ים וְאַרְבַּע֙ מִסְפָּ֔ר וְגַם־ה֖וּא יֻלַּ֥ד לְהָרָפָֽה׃

21:21And when he taunted Israel, Yehonatan (Jonathan) the son of Shim’ah (Shimeah), David’s brother, struck him down.

Vayeḥaref et-Yisra'el vayakehu Yehonatan ben-Shim'ah aḥi David.

כאוַיְחָרֵ֖ף אֶת־יִשְׂרָאֵ֑ל וַיַּכֵּ֙הוּ֙ יְה֣וֹנָתָ֔ן בֶּן־שִׁמְעָ֖ה (כתיב שִׁמְעָ֖י) אֲחִ֥י דָוִֽד׃

21:22These four were born to the giant in Gat, and they fell by the hand of David, and by the hand of his servants.

Et-arba'at eleh yuledu lehaRafah beGat vayipelu veyad-David uveyad avadav.

כבאֶת־אַרְבַּ֥עַת אֵ֛לֶּה יֻלְּד֥וּ לְהָרָפָ֖ה בְּגַ֑ת וַיִּפְּל֥וּ בְיַד־דָּוִ֖ד וּבְיַ֥ד עֲבָדָֽיו׃

Commentary · 21:15–22

The lamp of Israel

David grows faint, and Yishbi-Benov nearly kills him. Rav Yehuda in Rav’s name reads the name as “a man who came over the matter of Nov,” and the Talmud tells how David chose to fall into an enemy’s hand rather than lose his line, how Avishai, washing his hair before Shabbat, saw blood in the water, and how he killed the giant’s mother Orpah and rescued the king, “helping him in prayer” (Sanhedrin 95a; Rashi on 21:17). The Talmud says Harafah, mother of the four, is Orpah, who kissed Naomi and turned back: “Let the sons of the one who kissed fall into the hands of the son of the one who clung” (Sotah 42b). Ruth’s line ends in David and the Messiah (Matthew 1:5). In verse 19 the Targum and Rashi say Elchanan is David himself, of a family that wove the Sanctuary curtain; Radak admits he does not know why, and follows 1 Chronicles 20:5, where Elchanan kills Goliath’s brother.

Hebrew lesson: ner, “lamp.” “That you not quench the ner of Israel”: the Targum says “the kingdom of Israel”; the Metzudat David, “the king is like a lamp that gives light to all.” Hashem promised David “a lamp always before me in Jerusalem” (1 Kings 11:36) and “a lamp for mine anointed” (Psalm 132:17), and Ariel Cohen Alloro has taught us that Avner’s name means av ner, “father of the lamp.” Messianic reading. “I am the light of the world” (John 8:12). The city of the end “had no need of the sun… for the glory of God did lighten it, and the Lamb is the light thereof” (Revelation 21:23).

Sources & method

Hebrew text: The Masoretic text with vowels (nikkud) and cantillation marks (ta’amim), as published on Chabad.org. Every verse was checked character by character against Chabad’s Tenakh. Where the written text (ketiv) differs from the reading (qere), the reading is shown and the written form follows in small type.
English translation: The King James Version (public domain), lightly modernized by Benei Avraham: “thee/thou/ye” become “you,” older verb forms are updated (“hath” to “has”), and archaic words are replaced only where the meaning would otherwise be unclear. People and places carry their Hebrew names, with the familiar English name in parentheses the first time on each page (e.g., Shaul (Saul)). The Divine Name (יהוה, “the LORD” in the KJV) is written “Hashem”; “God” (Elohim) is unchanged. Verse numbers follow the Hebrew Bible.
Transliteration: Produced from the Hebrew with the open-source hebrew-transliteration library, adapted to Sephardic/Israeli pronunciation and reviewed by hand: ḥ for Chet and Chaf, tz for Tzadi, k for Kuf, and the Divine Name read “Adonai.” Names are capitalized.
Commentary: Written for our Wednesday Tenakh study from a Messianic Jewish perspective, in line with the Benei Avraham Statement of Faith. It reads the passage first in its Torah setting, then with the Sages, and then with the witness of the Brit Hadashah. Its sources include the Talmud and Midrash, Rashi, Radak, Metzudat David, Rambam, the First Fruits of Zion End of Days lessons, and teachings of Rabbi Efraim Palvanov and Ariel Cohen Alloro. Numerical readings (gematria) are offered as hints, not proofs. It is shown by default; tap Commentary to hide it.
Hebrew font: SBL Hebrew, by the Society of Biblical Literature.

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2 Samuel 21 (Shmuel Bet) in Hebrew, Transliteration and English

2 Samuel, Chapter 21

Sources & method