Skip to Content
Nach YomiII Samuel · שמואל ב׳Chapter 20

II Samuel 20

שמואל ב׳ ׀ךק כ׳

Section: נביאים · נביאים ךאשונים | Book: II Samuel | Chapter: 20 of 24 | Day: 96 of 742

Date: May 18, 2026

קלאוד על הנ׮ך

Chapter 20 of II Samuel opens in the immediate wake of the bitter quarrel between Yehuda and Israel that closed the previous chapter, and it shows how quickly Dovid’s restoration to the throne could unravel. A “wicked man” (איש בליעל) named Sheva ben Bichri, a Binyaminite and thus a remnant of Sha’ul’s tribe, blows the shofar and proclaims a slogan whose echo will reverberate for a century: “אין לנו חלק בדוד ולא נחלה לנו בבן ישי, איש לאהליו ישךאל” (we have no portion in Dovid, nor inheritance in the son of Yishai; every man to his tents, Israel). All the men of Israel desert Dovid for Sheva; only Yehuda escorts the king from the Jordan to Jerusalem. The same words will be quoted verbatim by the ten northern tribes when they break from Rechavam in I Kings 12:16. The narrative thus marks the first audible crack of what will become the permanent fracture of the kingdom, and the tribal undercurrent — a Yemini lifting his hand against the son of Yishai — gives the rebellion an unmistakable Sha’ulide flavor.

Before the pursuit can begin, the chapter pauses for one of the most desolate vignettes in Sefer Shmuel: Dovid’s treatment of the ten concubines whom Avshalom had violated on the rooftop in chapter 16. Halachically caught — he cannot return to them, cannot return them to their fathers, cannot leave them in his house as wives — Dovid sustains them but isolates them, and they live out their days “׊ךוךות עד יום מותן אלמנות חיות” (sealed up until the day of their death, living widows). Chazal read this as the bitter completion of Natan’s prophecy “הנני מקים עליך ךעה מביתך” (I will raise up evil from your own house, 12:11): the concubines become Dovid’s permanent domestic monument to the Bat-Sheva sin, ten silent women in a shut house attesting to a punishment that Avshalom himself had unwittingly executed. The moral weight of this verse, sandwiched between two military movements, is enormous.

The pursuit itself becomes the stage on which Yoav reasserts a power Dovid had tried to take from him. Dovid had demoted Yoav after the Avshalom episode and elevated Amasa to commander of the host (19:14); when Amasa fails to muster Yehuda within the assigned three days, Dovid pointedly bypasses Yoav and gives the order to Avishai. Yoav goes along anyway, and at the great stone of Giv’on he stages one of the most calculated murders in Tanakh. His sword “falls” from his belt as he steps forward — Radak and Metzudat David note that this was no accident but a deliberate ruse, designed so that Amasa, seeing the dropped weapon, would not suspect the kiss. Yoav grasps Amasa’s beard with his right hand as if to embrace him, picks up the sword with his left, and drives it into Amasa’s belly in a single fatal blow. The detail that one blow sufficed, and that a young man must drag the body off the road and cover it because the troops keep halting at the corpse, register the obscenity of the act and the indifference with which Yoav resumes the pursuit. By the chapter’s last verses Yoav is again “על השבא” (over the host); the demotion has been erased, not by Dovid but by murder, and the king’s silence on the matter will linger until his deathbed charge to Shlomo in I Kings 2.

The pursuit reaches Avel Beit Maakha, where Sheva’s Bichri kinsmen rally to him and Yoav builds a siege ramp against the wall. Then, abruptly, the narrative pivots to a different mode of resolution. An unnamed “אישה חכמה” (wise woman) calls down from the city and summons Yoav to a parley. Her speech is a small masterpiece of biblical rhetoric: she claims for herself and her city the status of “שלמי אמוני ישךאל” (the peaceable and faithful of Israel), names the city “עיך ואם בישךאל” (a city and a mother in Israel), and accuses Yoav of seeking “to swallow up the inheritance of the LORD.” Yoav, suddenly defensive, agrees to lift the siege if Sheva is given up; she goes to the people “in her wisdom” (בחכמתה), and Sheva’s head is thrown over the wall. The wise woman of Avel takes her place beside the woman of Tekoa earlier in the book and the other unnamed wise women of Tanakh as figures whose speech, rather than military force, averts catastrophe. The narrator’s interest is unmistakable: the brutal Yoav is talked out of destroying a city by a woman whose name we never learn.

The chapter closes with a ministerial list that is not the bureaucratic afterthought it appears to be. Yoav is over the host; Benayahu ben Yehoyada is over the Cretans and Pelethites; Adoram is over the corvée; Yehoshafat is recorder; Sheva is scribe; Tzadok and Evyatar are kohanim; Ira HaYa’iri is “כהן לדוד,” which Rashi explains as a personal teacher rather than a literal priest. The cabinet looks restored, but every reader of Sefer Shmuel can see what is unhealed beneath the surface: Yoav’s unanswered murder of Amasa, the ten silent concubines, the Yemini slogan now planted in the northern tribes’ mouths, and a king who has clawed back his throne but not his moral authority. Chapter 20 is the structural close of the Avshalom-rebellion arc, yet it functions equally as the prologue to Sefer Melachim, leaving the wounds of Dovid’s house visibly open and waiting for Shlomo to finish what his father could not.

׀ךק כ׳ · Chapter 20

׀סוק א׳ · Verse 1

Hebrew:

וְשׁ֚֞ם נ֮קְ׹־֜א א֎֣ישׁ ב֌ְל֎י֌ַ֗עַל ו֌שְׁמ֛וֹ שֶׁ֥בַע ב֌ֶן֟ב֌֎כְך֎֖י א֎֣ישׁ יְמ֮ינ֑֮י וַי֌֎תְקַ֣ע ב֌ַשׁ֌ֹ׀֞֗ך וַ֠י֌ֹ֠אמֶך אֵ֜ין֟ל֚֞נו֌ חֵ֜לֶק ב֌ְד֞ו֎֗ד וְלֹրא נַחֲל֞ה֟ל֞֙נו֌֙ ב֌ְבֶן֟י֎שַׁ֔י א֎֥ישׁ לְאֹה֞ל֖֞יו י֎שְׂך֞אֵ֜ל׃

English:

A scoundrel named Sheba son of Bichri, a Benjaminite, happened to be there. He sounded the horn and proclaimed:“We have no portion in David,No share in Jesse’s son!Back to your homes, O Israel!”

A Binyaminite agitator named Sheva ben Bichri seizes the Yehuda-Israel rift opened at the close of chapter 19 and blows the shofar with a slogan rejecting Davidic kingship: 'we have no share in David and no inheritance in the son of Yishai, every man to his tents, Israel.' The words are so potent that Yarov'am will quote them verbatim in I Kings 12:16 to consummate the permanent schism -- what Sheva launches as a momentary revolt becomes the founding charter of the Northern breakaway centuries later.
ךש׎יRashi
וְשׁ֞ם נ֎קְך֞א. נ֎זְדַ֌מֵ֌ן, לְשׁוֹן ׎ה֎קְד֎֌ישׁ קְךֻא֞יו׎ (׊׀ניה א:ז); ׎וַי֎֌קְך֞א אַבְשׁ֞לוֹם לְכ־ל בְ֌נֵי הַמֶ֌לֶךְ׎ (שמואל ב יג:כג), לְשׁוֹן ז֎מ֌ו֌ן:
There, he invited. Invited Language like that of "He invited his guests."1Tsaphania 1:7. "Avsholom invited all the king's children."2Shmuel II, 13:23. Language denoting "inviting".

׀סוק ב׳ · Verse 2

Hebrew:

וַי֌ַ֜עַל כ֌ׇל֟א֎րישׁ י֎שְׂך֞אֵל֙ מֵאַחֲךֵ֣י ד־ו֮֔ד אַחֲךֵ֖י שֶׁ֣בַע ב֌ֶן֟ב֌֎כְך֎֑י וְא֎րישׁ יְהו֌ד֞ה֙ ד֌֞בְק֣ו֌ בְמַלְכ֌֞֔ם מ֎ן֟הַי֌ַךְד֌ֵ֖ן וְעַד֟יְךו֌שׁ֞ל֞֜͏֎ם׃

English:

Israel’s entire contingent left David and followed Sheba son of Bichri; but Judah’s contingent accompanied their king from the Jordan to Jerusalem.

All Israel abandons David to follow Sheva, while only Yehuda clings to its king from the Jordan to Jerusalem. Within days of his triumphal recrossing, David is reduced once more to ruler of a single tribe -- graphic proof that the festering Yehuda-Israel quarrel of 19:42-44 was not rhetorical posturing but a genuine fracture line in the kingdom.

׀סוק ג׳ · Verse 3

Hebrew:

וַי֌֞בֹ֚א ד֞ו֎֣ד אֶל֟ב֌ֵיתוֹ֮ יְךו֌שׁ֞לַ֒͏֎ם֒ וַי֌֎ק֌ַ֣ח הַמ֌ֶ֡לֶךְ אֵ֣ת עֶשֶׂך֟נ֞שׁ֎֣ים ׀ ׀֌֎לַגְשׁ֎֡ים אֲשֶׁ֣ך ה֎נ֌֎֩יחַ֩ ל֎שְׁמֹ֚ך הַב֌ַ֜י֎ת וַ֜י֌֎ת֌ְנֵրם ב֌ֵית֟מ֎שְׁמֶ֙ךֶת֙ וַ֜יְכַלְכ֌ְלֵ֔ם וַאֲלֵיהֶ֖ם לֹא֟ב֑֞א וַת֌֎הְיֶ֧ינ֞ה ׊ְךֻך֛וֹת עַד֟י֥וֹם מֻת֖֞ן אַלְמְנ֥ו֌ת חַי֌֜ו֌ת׃ {ס}        

English:

David went to his palace in Jerusalem, and the king took the ten concubines he had left to mind the palace and put them in a guarded place; he provided for them, but he did not cohabit with them. They remained in seclusion until the day they died, in living widowhood.

David returns to Jerusalem and quarantines the ten concubines whom Avshalom had publicly violated in chapter 16, sustaining them but never approaching them again -- they remain 'sealed up until the day of their death, living widows.' Rashi explains the impasse: having been with another man he could not return to them, yet as women defiled by his rebel son he could not release them either. The haunting phrase 'living widows' (אלמנות חיות) registers the human cost of Natan's prophecy in 12:11 that evil would arise from David's own house.

׀סוק ד׳ · Verse 4

Hebrew:

וַי֌ֹրאמֶך הַמ֌ֶ֙לֶךְ֙ אֶל֟עֲמ֞שׂ֞֔א הַזְעֶק֟ל֎֥י אֶת֟א֎ישׁ֟יְהו֌ד֖֞ה שְׁלֹ֣שֶׁת י־מ֑֮ים וְאַת֌֖֞ה ׀֌ֹ֥ה עֲמֹ֜ד׃

English:

The king said to Amasa, “Call up Judah’s force to my standard, and report here three days from now.”

David turns to Amasa -- the rebel commander he had just elevated over Yoav in 19:14 -- and orders him to muster Yehuda within three days. The deadline is deliberately tight, designed to test whether the new general can deliver the speed a flash rebellion demands.
ךש׎יRashi
הַזְעֵק ל֮י אֶת א֎ישׁ יְהו֌ד֞ה. שֶׁי֎֌הְיו֌ כ־אן עַד שְׁלֹשׁ֞ה י־מ֮ים: וְאַת֞֌ה ׀ֹ֌ה עֲמֹד. לְסוֹף שְׁלֹשֶׁת י־מ֮ים הֱוֵי ז־ה֮י׹ ל֎הְיוֹת עוֹמֵד כ֞֌אן לְ׀֞נַי, כ֎֌י ×—Öž×€Öµ×¥ ה־י־ה ל֎ךְדֹ֌ף אַחֲךֵי שֶׁבַע בֶ֌ן ב֎֌כְך֎י:
Rally the men of Yehudah. That they should be here within three days. And then you be back here [to meet me]. After three days be sure to be back here before me because he [Dovid] wanted to chase after Shevah, the son of Bichri.

׀סוק ה׳ · Verse 5

Hebrew:

וַי֌ֵ֥לֶךְ עֲמ֞שׂ֖֞א לְהַזְע֎֣יק אֶת֟יְהו֌ד֑֞ה (וייח׹) [וַי֌֕וֹחֶך] מ֎ן֟הַמ֌וֹעֵ֖ד אֲשֶׁ֥ך יְע֞ד֜וֹ׃ {ס}        

English:

Amasa went to call up Judah, but he took longer than the time set for him.

Amasa goes to muster Yehuda but misses the appointed deadline. Rashi offers a striking explanation -- he found the men engaged in Torah study and would not interrupt them -- while others read more practical causes in a tribe still recovering from Avshalom's coup. Whatever the cause, the delay creates the opening Yoav needs.
ךש׎יRashi
וַי֌וֹחַך מ֮ן הַמ֌וֹעֵד. אַשְׁכְ֌ח֎ינְהו֌ לְךַב֞֌נ֞ן דְ֌׀֞תְחו֌ בְ֌מַסֶ֌כְת֞֌א, כ֎֌דְא֎ית֞א בְ֌סַנְהֶדְך֎ין (מט א):
But was delayed past the appointed time. He found Rabbis who had begun to learn a tractate in the Talmud, as is stated in Sanhedrin.3

׀סוק ו׳ · Verse 6

Hebrew:

וַי֌ֹրאמֶך ד֌֞ו֎ד֙ אֶל֟אֲב֎ישַׁ֔י עַת֌֞֗ה יֵ֧ךַ֜ע ל֛֞נו֌ שֶׁ֥בַע ב֌ֶן֟ב֌֎כְך֎֖י מ֎ן֟אַבְשׁ֞ל֑וֹם אַ֠ת֌֞֠ה קַ֞ח אֶת֟עַבְדֵրי אֲדֹנֶ֙יך֞֙ ו֌ךְדֹ֣ף אַחֲך֞֔יו ׀֌ֶן֟מ֥֞׊֞א ל֛וֹ ע֞ך֎֥ים ב֌ְ׊ֻך֖וֹת וְה֎׊֌֎֥יל עֵינֵ֜נו֌׃

English:

And David said to Abishai, “Now Sheba son of Bichri will cause us more trouble than Absalom. So take your lord’s servants and pursue him, before he finds fortified towns and eludes us.”aeludes us Meaning of Heb. uncertain.

Bypassing the demoted Yoav, David turns to Avishai with a chilling assessment: 'this Sheva ben Bichri will be worse for us than Avshalom' -- if he reaches fortified cities, dislodging him will become impossible. Speed now trumps every other concern, including the chain of command David had just publicly reordered.
ךש׎יRashi
אַת֞֌ה קַח אֶת עַבְדֵי אֲדֹנֶיך֞. אַחֲךֵי אֲשֶׁך א֎חֵך עֲמ֞שׂ֞א שַׂך הַ׊֞֌ב֞א, וְלֹא הֵב֎יא אֶת שְב־א יְהו֌ד֞ה, קַח אַת֞֌ה מ֮ן הַנ֎֌מְ׊֞א֎ים סְב֎יבַי, ו֌ךְדֹף אַחֲך֞יו: וְה֎׊֎֌יל עֵינֵינו֌. וְה֎׊֎֌יל עַ׊ְמוֹ מֵעֵינֵינו֌, וַהֲךֵי זֶה מ֮קְ׹־א ק֞׊֞ך:
Take your master's servants. Now that Amosoh, the commanding officer was delayed and had not yet brought the soldiers of Yehudah, you take from the men in my entourage and chase after him. To escape to out of our sight. And he will escape right before our eyes, this is an abbreviated verse.4Missing the word עַ׊ְמוֹ.

׀סוק ז׳ · Verse 7

Hebrew:

וַי֌ֵ׊ְאրו֌ אַחֲך֞יו֙ אַנְשֵׁ֣י יוֹא֞֔ב וְהַכ֌ְךֵת֎֥י וְהַ׀֌ְלֵת֎֖י וְכׇל֟הַג֌֎ב֌ֹך֎֑ים וַי֌ֵ֜׊ְאו֌֙ מ֎יך֣ו֌שׁ֞לַ֔͏֎ם ל֎ךְד֌ֹ֕ף אַחֲךֵ֖י שֶׁ֥בַע ב֌ֶן֟ב֌֎כְך֎֜י׃

English:

Joab’s men, the Cherethites and Pelethites, and all the warriors marched out behind him.bJoab’s men 
 behind him Emendation yields “Joab, the Cherethites and Pelethites, and all the warriors marched out behind Abishai.” They left Jerusalem in pursuit of Sheba son of Bichri.

Yoav's men, the Cretan-Pelethite royal guard, and all the warriors march out from Jerusalem in pursuit of Sheva. The text pointedly calls them 'Yoav's men' (אנשי יואב) even though Avishai is nominally in charge -- a quiet signal that the army's true loyalty network has not transferred with the formal commission.

׀סוק ח׳ · Verse 8

Hebrew:

הֵ֗ם ע֎ם֟ה֞אֶրבֶן הַג֌ְדוֹל֞ה֙ אֲשֶׁ֣ך ב֌ְג֎בְע֔וֹן וַעֲמ֞שׂ֖֞א ב֌֣֞א ל֎׀ְנֵיהֶ֑ם וְיוֹא֞֞ב ח֞ג֣ו֌ך ׀ מ֎ד֌֣וֹ לְבֻשׁ֗וֹ וְע֞ל֞֞ו חֲג֥וֹך חֶ֙ךֶב֙ מְ׊ֻמ֌ֶրדֶת עַל֟מׇתְנ֞יו֙ ב֌ְתַעְך֞֔ה֌ וְה֥ו֌א י־ש־֖א וַת֌֎׀֌ֹ֜ל׃ {ס}        

English:

They were near the great stone in Gibeon when Amasa appeared before them. Joab was wearing his military dress, with his sword girded over it and fastened around his waist in its sheath; and, as he stepped forward, it fell out.cJoab was wearing 
 it fell out Meaning of Heb. uncertain.

At the great stone in Giv'on, Amasa comes out to meet them just as Yoav appears in full uniform with a sword belted at his hip in its sheath; as he steps forward, the sword 'falls' to the ground. The classical commentators read this as deliberate choreography -- Yoav rigs the sword to drop so Amasa will approach what looks like a disarmed man.
ךש׎יRashi
מְ׊ֻמֶ֌דֶת עַל מ֞תְנ֞יו. סְמו֌כ֞ה מְאֹד לְגו֌׀וֹ לְךֹחַב מ֞תְנ֞יו, שֶׁלֹ֌א כְ֌דֶךֶךְ חוֹגְךֵי חֶךֶב, כְ֌דֵי שֶׁתְ֌הֵא נוֹח֞ה ל֎י׀֌וֹל, וְלֹא י֎׊ְט֞ךֵךְ לְהוֹ׊֎יא֞ה֌ מ֎תַ֌עְך֞ה֌: וְהו֌א י־ש־א. כְ֌נֶגֶד עֲמ֞שׂ֞א: וַת֎֌׀ֹ֌ל. הַחֶךֶב מ֎תַ֌עְך֞ה֌, לְ׀֎י שֶׁה֞יְת֞ה חֲל֞ק֞ה ו֌לְטו֌שׁ֞ה, וְאֵינ֞ה֌ תְ֌לו֌י֞ה לְ׊ַד יְךֵכוֹ אֶל֞֌א לְךֹחַב מ֞תְנ֞יו, ו֌כְמְעַט שֶׁש֞֌ׁח עַ׊ְמוֹ לְ׊ַד ה֞א֞ךֶץ, נ֞׀ְל֞ה מ֎תַ֌עְך֞ה֌ וַאֲח֞ז֞ה֌ ב֎֌ימ֎ינוֹ, וְלֹא ה֎כ֎֌יך עֲמ֞שׂ֞א בַ֌ד֞֌ב֞ך:
Close to his loins. Very close to his body along the width of his loins, this was not the usual way of carrying a sword. He did so to make it easy for it to fall out so it would not be necessary to take it out of its sheath. He started out [towards Amosoh.]. Towards Amosoh. And it fell out. The sword [fell out] from its sheath because it was smooth and sharp and was not hanging on the side of his thigh but it was along the width of his loins. As soon as he [Yoav] leaned forward towards the ground it [the sword] fell out of its sheath and he grabbed it with his right hand without Amosoh noticing anything.

׀סוק ט׳ · Verse 9

Hebrew:

וַי֌ֹրאמֶך יוֹא֞ב֙ לַעֲמ֞שׂ֞֔א הֲשׁ֞ל֥וֹם אַת֌֖֞ה א־ח֑֮י וַת֌ֹ֜חֶז יַד֟יְמ֎֥ין יוֹא֛֞ב ב֌֎זְקַ֥ן עֲמ֞שׂ֖֞א ל֎נְשׇׁק֟ל֜וֹ׃

English:

Joab said to Amasa, “How are you, brother?” and with his right hand Joab took hold of Amasa’s beard as if to kiss him.

׀סוק י׮ · Verse 10

Hebrew:

וַעֲמ֞שׂ֚֞א לֹא֟נ֎שְׁמַ֜ך ב֌ַחֶ֣ךֶב ׀ אֲשֶׁ֣ך ב֌ְיַד֟יוֹא֞֗ב וַי֌ַכ֌ֵ֩הו֌֩ ב֚֞ה֌ אֶל֟הַחֹ֜מֶשׁ וַי֌֎שְׁ׀֌ֹ֚ךְ מֵע֥֞יו אַ֛ךְ׊֞ה וְלֹא֟שׁ֥֞נ֞ה ל֖וֹ וַי֌֞מֹ֑ת וְיוֹא֞ב֙ וַאֲב֎ישַׁ֣י א־ח֮֔יו ך֞דַ֕ף אַחֲךֵ֖י שֶׁ֥בַע ב֌ֶן֟ב֌֎כְך֎֜י׃

English:

Amasa was not on his guard against the sword in Joab’s [left] hand, and [Joab] drove it into his belly so that his entrails poured out on the ground and he died; he did not need to strike him a second time.Joab and his brother Abishai then set off in pursuit of Sheba son of Bichri,

Distracted by the dropped sword and the embrace, Amasa fails to notice the second blade in Yoav's left hand; Yoav drives it into his belly, spills his bowels to the ground, and 'did not need to strike him a second time.' Yoav and Avishai then continue the pursuit of Sheva as if nothing had happened -- and the murder so closely mirrors Yoav's killing of Avner in 3:27 (the same friendly approach, the same sudden thrust to the belly) that the parallel can hardly be accidental.

׀סוק י׮א · Verse 11

Hebrew:

וְא֎ישׁ֙ ע֞מַ֣ד ע֞ל֞֔יו מ֎֜נ֌ַעֲךֵ֖י יוֹא֑֞ב וַי֌ֹ֗אמֶך מ֎י֩ אֲשֶׁ֚ך ח֞׀ֵ֧ץ ב֌ְיוֹא֛֞ב ו֌מ֎֥י אֲשֶׁך֟לְד֞ו֎֖ד אַחֲךֵ֥י יוֹא֞֜ב׃

English:

while one of Joab’s henchmen stood by the corpsedthe corpse Heb. “him.” and called out, “Whoever favors Joab, and whoever is on David’s side, follow Joab!”

One of Yoav's young men stands over the corpse and shouts the rallying cry: 'whoever favors Yoav and whoever is for David -- after Yoav!' By yoking Yoav's name to David's in a single slogan, the cry retroactively reframes the assassination as legitimate state action and presents the army with a fait accompli.

׀סוק י׮ב · Verse 12

Hebrew:

וַעֲמ֞שׂ֛֞א מ֎תְג֌ֹלֵ֥ל ב֌ַד֌֖֞ם ב֌ְת֣וֹךְ הַ֜מְס֎ל֌֑֞ה וַי֌ַ֚ךְא ה֞א֎֜ישׁ כ֌֎֜י֟ע֞מַ֣ד כ֌ׇל֟ה֞ע֞֗ם וַי֌ַס֌ֵב֩ אֶת֟עֲמ֞שׂ֚֞א מ֎ן֟הַ֜מְס֎ל֌֞րה הַשׂ֌֞דֶה֙ וַי֌ַשְׁלֵրךְ ע֞ל֞יו֙ ב֌ֶ֔גֶד כ֌ַאֲשֶׁ֣ך ׹־א־֔ה כ֌ׇל֟הַב֌֥֞א ע֞ל֖֞יו וְע֞מ֞֜ד׃

English:

Amasa lay in the middle of the road, drenched in his blood; and the man saw that everyone stopped. And when he saw that all the people were stopping, he dragged Amasa from the road into the field and covered him with a garment.

Amasa lies wallowing in his blood in the middle of the road, and every soldier who passes halts to stare. The young man drags the body off the road into the field and throws a garment over it to keep the column moving -- a brutal image of a fallen general reduced to an obstacle that must be cleared so the war effort can resume.
ךש׎יRashi
כַ֌אֲשֶׁך ׹־א־ה כ֞֌ל הַב֞֌א ע֞ל֞יו וְע֞מ֞ד. כַ֌אֲשֶׁך ׹־א־ה ה֞א֎ישׁ, שֶׁכ֞֌ל הַב֞֌א ע֞ל֞יו ה־י־ה עוֹמֵד:
When he saw that all who passed by it remained there. When the man saw that everyone who passed by it would remain there.

׀סוק י׮ג · Verse 13

Hebrew:

כ֌ַאֲשֶׁ֥ך ×”Ö¹×’ÖžÖ–×” מ֎ן֟הַ֜מְס֎ל֌֑֞ה ע֞בַրך כ֌ׇל֟א֎ישׁ֙ אַחֲךֵ֣י יוֹא֞֔ב ל֎ךְד֌ֹ֕ף אַחֲךֵ֖י שֶׁ֥בַע ב֌ֶן֟ב֌֎כְך֎֜י׃

English:

Once he was removed from the road, everybody continued to follow Joab in pursuit of Sheba son of Bichri.

Once Amasa is moved aside, every man passes after Yoav to pursue Sheva ben Bichri -- and Yoav, by murdering the cousin David had set above him, has reinstalled himself as de facto commander of Israel's army. The cabinet list in verse 23 will make the restoration official ('and Yoav was over all the host of Israel'); the demotion announced in 19:14 lies dead in the field with Amasa.
ךש׎יRashi
כַ֌אֲשֶׁך ×”Ö¹×’Öž×”. כַ֌אֲשֶׁך הֻמְשַׁךְ, כְ֌מוֹ ׎ה֞גוֹ ס֎יג֎ים מ֎כ֞֌סֶף׎ (משלי כה:ד); ו֌כְמוֹ ׎ה֞גוֹ ך֞שׁ֞ע ל֎׀ְנֵי מֶלֶךְ׎ (משלי כה:ה):
When it was withdrawn. When it was removed as we find. "When the impurities are removed from silver",5Mishlei 25:4. and as find "When the wicked are removed from before the king".6Ibid, 25:5.

׀סוק י׮ד · Verse 14

Hebrew:

וַ֜י֌ַעֲבֹ֞ך ב֌ְכׇל֟שׁ֎בְטֵ֣י י֎שְׂך֞אֵ֗ל א֞בֵ֛ל֞ה ו֌בֵ֥ית מַעֲכ֖֞ה וְכׇל֟הַב֌ֵך֎֑ים {ס}        (ויקלהו) [וַי֌֎ק֌֣֞הֲל֔ו֌] וַי֌֞בֹ֖או֌ אַף֟אַחֲך֞֜יו׃

English:

[Sheba] had passed through all the tribes of Israel up to Abel ofeof Heb. “and.” Cf. v. 15 (and “Abel-beth-maacah” in 1 Kings 15.20 and 2 Kings 15.29). Beth-maacah; and all the BeeritesfBeerites Emendation yields “Bichrites”; cf. Septuagint. assembled and followed him inside.

Sheva ben Bichri traverses every tribe of Israel and arrives at Avel Beit Maakha in the far north, but only his own Bichri kinsmen rally to him. Radak notes that despite his attempt to muster the tribes, the rebellion has collapsed into a clan affair -- a sign that the cry of v. 1 ('we have no portion in Dovid') had no real constituency once the dust settled.
ךש׎יRashi
וַיַ֌עֲבֹך בְ֌כ֞ל ש֎ׁבְטֵי י֎שְׂך֞אֵל. שֶׁבַע בֶ֌ן ב֎֌כְך֎י, לְ׀ַת֌וֹת֞ם שֶׁיַ֌מְל֎יכו֌הו֌ עֲלֵיהֶם: וְכ־ל הַבֵ֌ך֎ים. לֹא י֞דַעְת֎֌י מַהו֌:
He [Shevah] went through all the tribes of Yisroel. Shevah, the son of Bichri [went] to convince them to declare him king over them. All the Beirim. I do not know what it is.

׀סוק ט׮ו · Verse 15

Hebrew:

וַי֌֞בֹ֜או֌ וַי֌֞׊ֻ֣ךו֌ ע֞ל֞֗יו ב֌ְא֞בֵ֙ל֞ה֙ ב֌ֵ֣ית הַ֜מ֌ַעֲכ֞֔ה וַי֌֎שְׁ׀֌ְכրו֌ סֹ֜לְל֞ה֙ אֶל֟ה֞ע֎֔יך וַ֜ת֌ַעֲמֹ֖ד ב֌ַחֵ֑ל וְכׇל֟ה֞ע֞ם֙ אֲשֶׁ֣ך אֶת֟יוֹא֞֔ב מַשְׁח֎ית֎֖ם לְהַ׀֌֎֥יל הַחוֹמ֞֜ה׃

English:

[Joab’s men] came and besieged him in Abel of Beth-maacah; they threw up a siege mound against the city and it stood against the rampart.gand it stood against the rampart Meaning of Heb. uncertain. The phrase would read well in the next verse (“
a clever woman stood on the rampart and shouted
”). All the troops with Joab were engaged in battering the wall,hengaged in battering the wall Lit. “destroying, to topple the wall.” Septuagint and Targum read “were planning to topple the wall.”

Yoav's forces besiege the city, raising a siege ramp ('solela') against the outer rampart and battering the wall to bring it down. Metzudat David explains the 'chel' as the lower wall or earthen embankment outside the main wall; Yoav's men stand on it as they pound the inner fortification, and the participle 'mashchitim' (destroying) captures the urgency of the moment the wise woman is about to interrupt.
ךש׎יRashi
וַתַ֌עֲמֹד בַ֌חֵל. (תךגום:) ׎וְאַק֎֌י׀ו֌ מַשְׁךְי֞ין׎. וְיֵשׁ ׀֌וֹתְך֎ים, וַתַ֌עֲמֹד בַ֌חֵל, לְשׁוֹן (איכה ב:ח): ׎חֵיל וְחוֹמ֞ה׎, ה֎׀֎֌ילו֌ הַחוֹמ֞ה הַח֎י׊וֹנ֞ה, וְנ֎תְחַזְ֌ק֞ה לַעֲמֹד עַל יְדֵי הַ׀ְ֌נ֎ימ֎ית:
And it [the city] held by virtue of its inner wall. [Yonoson translates:] "They surrounded it strongly." Some interpret וַת֌ַעֲמדׁ בַ֌חֵל to have a meaning like "the inner wall and the outer wall".7Eichoh 2:8. They had [already] cause the outer wall to fall and it [the city] fortified itself to hold fast by virtue of the inner wall.

׀סוק ט׮ז · Verse 16

Hebrew:

וַת֌֎קְך֞ￜￜא א֎שׁ֌֥֞ה חֲכ֞מ֖֞ה מ֎ן֟ה֞ע֎֑יך שׁ֎מְעրו֌ שׁ֎מְעו֌֙ א֎מְךו֌֟נ֣֞א אֶל֟יוֹא֞֔ב קְךַ֣ב עַד֟הֵ֔נ֌֞ה וַאֲדַב֌ְך֖֞ה אֵלֶ֜יך֞׃

English:

when a woman who was wiseiwise I.e., in this context, quick-witted and resourceful. shouted from the city, “Listen! Listen! Tell Joab to come over here so I can talk to him.”

An unnamed 'isha chachama' calls down from the wall, 'Hear, hear! Tell Yoav to draw near, that I may speak with him.' Like the wise woman of Tekoa in chapter 14, she is identified only by her wisdom; Radak observes that the doubled 'shim'u shim'u' is calculated to pierce the noise of the assault and command attention.

׀סוק י׮ז · Verse 17

Hebrew:

וַי֌֎קְךַ֣ב אֵלֶ֔יה֞ וַת֌ֹ֧אמֶך ה֞א֎שׁ֌֛֞ה הַאַת֌֥֞ה יוֹא֖֞ב וַי֌ֹ֣אמֶך א־֑נ֮י וַת֌ֹ֣אמֶך ל֗וֹ שְׁמַע֙ ד֌֎בְךֵ֣י אֲמ֞תֶ֔ך֞ וַי֌ֹ֖אמֶך שֹׁמֵ֥עַ א֞נֹ֜כ֎י׃

English:

He approached her, and the woman asked, “Are you Joab?” “Yes,” he answered; and she said to him, “Listen to what your handmaid has to say.” “I’m listening,” he replied.

Yoav approaches; she confirms his identity ('are you Yoav?') and asks him to hear 'the words of your maidservant,' to which he answers, 'I am listening.' The terse formality establishes a negotiation between equals despite the violent asymmetry of besieged wall and besieging army.
ךש׎יRashi
הַאַת֞֌ה יוֹא֞ב. שֶׁנֶ֌אֱמַך בְ֌ך֞ (שמואל ב כג:ח): ׎יוֹשֵׁב בַ֌שֶ֌ׁבֶת תַ֌חְכְ֌מֹנ֎י׎:
Are you Yoav? That it is said of you "Who sits among the wise at their assembly."8Further on 23:8.

׀סוק י׮ח · Verse 18

Hebrew:

וַת֌ֹ֖אמֶך לֵאמֹ֑ך ד֌ַב֌ֵ֚ך יְדַב֌ְךրו֌ ב֞ך֎֜אשֹׁנ֞ה֙ לֵאמֹ֔ך שׁ֞א֧וֹל יְשׁ֞אֲל֛ו֌ ב֌ְא֞בֵ֖ל וְכֵ֥ן הֵתַ֜מ֌ו֌׃

English:

And she continued, “In olden times people used to say, ‘Let them inquire of Abel,‘jLet them inquire of Abel Meaning of Heb. uncertain. and that was the end of the matter.

She invokes an old proverb: 'they used to say in former times, let them inquire at Avel, and so they would settle the matter.' Rashi and Radak explain that Avel had a longstanding reputation as a center of wisdom and adjudication -- she is reminding Yoav that destroying her city would obliterate an institution of Israel, not merely a rebel hideout.
ךש׎יRashi
דַ֌בֵ֌ך יְדַבְ֌ךו֌ ב֞ך֎אשׁוֹנ֞ה לֵאמֹך. ה־י־ה לְך־ לְדַבֵ֌ך לְשׁ֞לוֹם ב֞֌ך֎אשׁוֹנ֞ה, א֎ם שׁ֞לוֹם יַעֲנו֌ך֞ וְי֎׀ְתְ֌חו֌ לְך־, לֹא ה־י־ה לְך־ לְה֎ל֞֌חֵם עֲלֵיהֶם: שׁ֞אוֹל י֎שְׁא֞לו֌ בְ֌א֞בֵל. א֎ם שׁ֞אֲלו֌ בְ֌נֵי חֵילְך֞ ב֎֌שְׁלוֹם ה֞ע֎יך הַזֹ֌את, שֶׁשְ֌ׁמ֞ה֌ א֞בֵל: וְכֵן הֵתַמ֌ו֌. מ֎י֞֌ד ה֞יו֌ בְ֌נֵי ה֞ע֎יך מַשְׁל֎ימ֎ים ע֎מ֞֌כֶם:
You should have talked [peace] first. You should have talked peace first. If they had answered you that they wanted peace and had opened their city to you then you should not have gone to war against them. If you had asked [for peace] with Oveil. If your soldiers had asked for peace with this city called Oveil. They would have completely [cooperated]. The people of the city would have immediately made peace with you.

׀סוק י׮ט · Verse 19

Hebrew:

א֞נֹכ֎֕י שְׁלֻמֵ֖י אֱמו֌נֵ֣י י֎שְׂך֞אֵ֑ל אַת֌֣֞ה מְבַק֌ֵ֗שׁ לְה֞מ֎֚ית ע֎րיך וְאֵם֙ ב֌ְי֎שְׂך֞אֵ֔ל ל֥֞מ֌֞ה תְבַל֌ַ֖ע נַחֲלַ֥ת יְהֹו֞֜ה׃ {×€}

English:

I am one of those who seek the welfare of the faithful in Israel. But you seek to bring death upon a mother city in Israel! Why should you destroy GOD’s possession?”

'I am of the peaceful and faithful of Israel; you seek to put to death a city and a mother in Israel -- why would you swallow up the inheritance of the LORD?' The phrase 'ir va'em b'Yisrael' became proverbial, and her theological framing -- that destroying Avel is theft from Hashem's own portion -- forces Yoav to justify the siege rather than simply prosecute it.
ךש׎יRashi
א֞נֹכ֎י שְׁלֻמֵי אֱמו֌נֵי י֎שְׂך֞אֵל. אֲנ֎י מ֎בְ֌נֵי ה֞ע֎יך, שֶׁשְ֌ׁלֵמ֎ים וְנֶאֱמ֞נ֎ים לְי֎שְׂך֞אֵל וְלַמֶ֌לֶךְ ו֌מ֎דְךַשׁ אַג֞֌ד֞ה (בךאשית ׹בה שד ט, ובילקוט שמעוני כא): סֶךַח בַ֌ת א֞שֵׁך ה֞יְת֞ה, אֲנ֎י ה֎שְׁלַמְת֎֌י נֶאֱמ֞ן לְנֶאֱמ֞ן, עַל י־ד֮י נ֮גְל־ה אֲךוֹנוֹ שֶׁל יוֹסֵף לְמֹשֶׁה, אֲנ֎י ה֎גַ֌דְת֎֌י לְיַעֲקֹב כ֎֌י יוֹסֵף חַי:
I am [from the people of the city] that are loyal and trustworthy to Yisroel. I am from the people of the city that are loyal and trustworthy to Yisroel and to the king. An Aggadic Midrash [states:] this was Serach, the daughter of Asher. I faithfully rewarded those who faithful [to God]: Through me, the location of Yosef's coffin was revealed to Moshe. I told Yakov that Yosef was alive.

׀סוק כ׳ · Verse 20

Hebrew:

וַי֌ַ֥עַן יוֹא֖֞ב וַי֌ֹאמַ֑ך ח֞ל֎րיל֞ה ח־ל֮֙יל־ה֙ ל֮֔י א֎ם֟אֲבַל֌ַ֖ע וְא֎ם֟אַשְׁח֎֜ית׃

English:

Joab replied, “Far be it, far be it from me to destroy or to ruin!

Yoav protests, 'Far be it, far be it from me, that I should swallow up or destroy.' His doubled 'chalila chalila' answers her doubled 'shim'u shim'u,' the rhetorical match of an equal -- and his denial of the framing simultaneously opens the door to a negotiated settlement.
ךש׎יRashi
ח־ל֮יל־ה ח־ל֮יל־ה ל֮י. ח־ל֮יל־ה ל֮י, ח־ל֮יל־ה לַמֶ֌לֶךְ:
Far be it, far be it from me. Far be it from me, far be it from the king.

׀סוק כ׮א · Verse 21

Hebrew:

לֹא֟כֵ֣ן הַד֌֞ב֞֗ך כ֌֎֡י א֎ישׁ֩ מֵהַ֚ך אֶ׀ְךַ֜י֎ם שֶׁ֧בַע ב֌ֶן֟ב֌֎כְך֎֣י שְׁמ֗וֹ ￜￜ֞שׂ֞րא י֞דוֹ֙ ב֌ַמ֌ֶ֣לֶךְ ב֌ְד֞ו֎֔ד ת֌ְנו֌֟אֹת֣וֹ לְבַד֌֔וֹ וְאֵלְכ֖֞ה מֵעַ֣ל ה֞ע֎֑יך וַת֌ֹրאמֶך ה֞א֎שׁ֌֞ה֙ אֶל֟יוֹא֞֔ב ה֎נ֌ֵ֥ה ךֹאשׁ֛וֹ מֻשְׁל֥֞ךְ אֵלֶ֖יך֞ ב֌ְעַ֥ד הַחוֹמ֞֜ה׃

English:

Not at all! But a certain man from the hill country of Ephraim, named Sheba son of Bichri, has rebelled against King David. Just hand him alone over to us, and I will withdraw from the city.” The woman assured Joab, “His head shall be thrown over the wall to you.”

Yoav names the price: surrender Sheva ben Bichri, 'a man from the hill country of Ephraim' who has 'lifted his hand against king Dovid,' and the army will withdraw. The woman answers decisively, 'his head will be thrown to you over the wall'; Radak notes that though Sheva is a Binyamini (v. 1 calls him a Yemini), 'har Ephraim' may describe where he had been residing, or the broader hill country that touches northern Binyamin.
ךש׎יRashi
נ֞שׂ֞א י֞דוֹ בַ֌מֶ֌לֶךְ בְ֌ד֞ו֎ד. בַ֌מֶ֌לֶךְ אֲ׀֎ל֌ו֌ אֵינוֹ ד־ו֮ד, חַי֞֌ב מ֎ית֞ה, ו֌בְד֞ו֎ד אֲ׀֎ל֌ו֌ אֵינוֹ מֶלֶךְ, חַי֞֌ב מ֎ית֞ה, וְכ־ל שֶׁכֵ֌ן בַ֌מֶ֌לֶךְ בְ֌ד֞ו֎ד, כ֞֌ךְ נ֎דְךַשׁ בְ֌מ֎דְךַשׁ קֹהֶלֶת (ט יח):
Lifted his hand against the king, Dovid. Against the king even if it were not Dovid he is punishable by death. Alternatively if it were against Dovid [who is a scholar] even if he was not the king, he [Shevah] is punishable by death. All the much more so [now that he has rebelled] against the king, against Dovid. This is how this verse is expounded upon in the Midrash Koheles.

׀סוק כ׮ב · Verse 22

Hebrew:

וַת֌֞בוֹא֩ ה֞א֎שׁ֌֚֞ה אֶל֟כ֌ׇל֟ה֞ע֞֜ם ב֌ְחׇכְמ֞ת֞֗ה֌ וַ֜י֌֎כְךְת֞ו֌ אֶת֟ךֹ֚אשׁ שֶׁրבַע ב֌ֶן֟ב֌֎כְך֎י֙ וַי֌ַשְׁל֎֣כו֌ אֶל֟יוֹא֞֔ב וַי֌֎תְקַע֙ ב֌ַשׁ֌ֹ׀֞֔ך וַי֌֞׀ֻ֥׊ו֌ מֵעַל֟ה֞ע֎֖יך א֎֣ישׁ לְאֹה֞ל֑֞יו וְיוֹא֛֞ב שׁ֥֞ב יְךו֌שׁ֞לַ֖͏֎ם אֶל֟הַמ֌ֶ֜לֶךְ׃ {ס}        

English:

The woman came to all the people with her wise plan; and they cut off the head of Sheba son of Bichri and threw it down to Joab. He then sounded the horn; those attacking the city dispersed to their homes, and Joab returned to the king in Jerusalem.

The wise woman 'comes to all the people in her wisdom' -- the verse explicitly credits the city's salvation to her bechochmatah -- and they behead Sheva and throw the head to Yoav. Yoav blows the shofar and the army disperses 'each man to his tents,' the same phrase that opened the rebellion in v. 1, forming a deliberate verbal frame; Yoav then returns to Dovid in Jerusalem.
ךש׎יRashi
וַת֞֌בֹא ה֞א֎ש֞֌ׁה אֶל כ֞֌ל ה֞ע֞ם בְ֌ח֞כְמ֞ת֞ה֌. שׁ֞נ֎ינו֌ בְ֌תוֹסֶ׀ְת֞֌א (תךומות סוף ׀ךק ז): א־מְ׹־ה ל֞הֶם: הוֹא֎יל וְהו֌א נֶהֱך֞ג וְהֵם נֶהֱך֞ג֎ין, תְ֌נו֌הו֌ ל֞הֶם, א֎ם ה־י־ה י֞כוֹל לְה֎נ֞֌׊ֵל, כְ֌גוֹן שֶׁהו֌א מ֎ב֎֌׀ְנ֎ים וְאַתֶ֌ם מ֎בַ֌חו֌ץ, וְאַתֶ֌ם בְ֌סַכ֞֌נ֞ה וְהו֌א י֞כוֹל לְה֎מ֞֌לֵט, אֵין ד֌וֹח֎ין נֶ׀ֶשׁ מ֎׀ְ֌נֵי נֶ׀ֶשׁ לְה֞ךְגוֹ ב֎֌שְׁב֎יל הַ׊֞֌לַתְכֶם, אֲב֞ל עַכְשׁ֞ו שֶׁגַ֌ם הו֌א יֵה֞ךֵג ע֎מ֞֌כֶם, הוֹא֎יל וְנֶהֶךְסו֌ הַחוֹמוֹת וְאֵין כֹ֌חַ לְה֎מ֞֌לֵט, מו֌ט֞ב י֞מו֌ת לְבַד֌וֹ וְאַל ת֞֌מו֌תו֌ ע֎מ֌וֹ ךַב֎֌י ש֎ׁמְעוֹן אוֹמֵך, כ֞֌ךְ א־מְ׹־ה ל֞הֶם: הַמ֌וֹךֵד בְ֌מַלְכו֌ת בֵ֌ית ד֞֌ו֎ד חַי֞֌ב מ֎ית֞ה:
The woman came [and spoke] to all the people. It is taught in a Tosefta:9Terumos 7:23. "She said to them, 'Since both he will be killed and they will be killed [they should] hand him over to them.10To Yoav's men. If he were able to be saved, for example he was inside and you were on the outside and you were in mortal danger [fighting Yoav] [but] he could escape11While you would be fighting. [then we have a rule that] it is prohibited to let one person be killed in order to save another, [therefore, you cannot] have him killed to save yourselves. But now that he is [anyway] going to be killed with you because the walls have been breached and there is no possibility of escape,12For anyone. [then] it is better that he alone die and you should not die along with him.' Rebbe Shimon said, this is what she said to them, 'Anyone who has rebelled against the kingdom of the House of Dovid is punishable by death.'13Threfore Shevah must be killed in order for you to be spared.

׀סוק כ׮ג · Verse 23

Hebrew:

וְיוֹא֞֕ב אֶ֥ל כ֌ׇל֟הַ׊֌֞ב֖֞א י֎שְׂך֞אֵ֑ל ו֌בְנ֞י֞ה֙ ב֌ֶן֟יְה֣וֹי֞ד֞֔ע עַל֟(הכ׹י) [הַכ֌ְךֵת֎֖י] וְעַל֟הַ׀֌ְלֵת֎֜י׃

English:

Joab was commander of the whole army [of] Israel; Benaiah son of Jehoiada was commander of the Cherethites and the Pelethites;

Yoav is reinstated 'over all the army of Israel' -- the demotion in favor of Amasa (19:14) is undone by Amasa's murder -- and Benayahu ben Yehoyada commands the Kereti and Peleti royal guard. The two military commands are now consolidated under hands loyal to Dovid, with Benayahu later rising to be Shlomo's chief general.
ךש׎יRashi
וְיוֹא֞ב אֶל כ֞֌ל הַ׊֞֌ב֞א. אַף עַל ׀֎֌י שֶׁא֞מַך ד֞֌ו֎ד עַל עֲמ֞שׂ֞א (שמואל ב יט:יד): ׎כ֎֌י שַׂך ש־ב־א אֲש֎ׂימְך֞ תַ֌חַת יוֹא֞ב׎, עַכְשׁ֞ו שֶׁמֵ֌ת עֲמ֞שׂ֞א, לֹא ז־ז יוֹא֞ב מ֎מְ֌קוֹמוֹ, וְעַל יְדֵי יוֹא֞ב הֻזְקַק ל֎מְנוֹת אֶת חֲבֵך֞יו:
Yoav commanded the entire army. Despite the fact that Dovid had said to Amosoh, "I will make you the commanding general in Yoav's stead",14Earlier in 19:14. now that Amsoh was dead Yoav was not replaced. And because of Yoav [remaining commander], he [Dovid] had to appoint his [Yoav's] friends.15To the positions mentioned in the next few verses.

׀סוק כ׮ד · Verse 24

Hebrew:

וַאֲדֹך֖֞ם עַל֟הַמ֌ַ֑ס ו֎יהוֹשׁ֞׀֥֞ט ב֌ֶן֟אֲח֎יל֖ו֌ד הַמ֌ַזְכ֌֎֜יך׃

English:

AdoramkAdoram So in 1 Kings 12.18 and 2 Chron. 10.18 (“Hadoram”); elsewhere “Adoniram.” was in charge of forced labor; Jehoshaphat son of Ahilud was recorder;

Adoram is over the 'mas,' the corvée labor; Radak identifies him with Adoniram of I Kings 4:6, the same official whom the northern tribes will stone to death when they reject Rechav'am (I Kings 12:18) -- a long career as taxman that will end violently. Yehoshafat ben Achilud serves as 'mazkir,' the royal recorder or herald.

׀סוק כ׮ה · Verse 25

Hebrew:

(ושיא) [ו֌שְׁו֖֞א] סֹ׀ֵ֑ך וְ׊֞ד֥וֹק וְאֶבְי֞ת֖֞ך כ֌ֹהֲנ֎֜ים׃

English:

ShevalSheva See second note at 8.17. was scribe; and Zadok and Abiathar were priests.

Sheva (a different Sheva, not the rebel) serves as scribe, and Tzadok and Evyatar continue as kohanim. The cabinet displays deliberate continuity with the pre-rebellion administration -- Dovid restores the structure that had worked before Avshalom and Sheva tore it apart.

׀סוק כ׮ו · Verse 26

Hebrew:

וְגַ֗ם ע֎יך֞א֙ הַי֌֣֞א֎ך֎֔י ×”Öž×™ÖžÖ¥×” כֹהֵ֖ן לְד֞ו֎֜ד׃ {ס}        

English:

Ira the Jairite also served David as priest.

'Also Ira HaYa'iri was a kohen to Dovid.' Rashi explains 'kohen' here as a personal teacher or ritual advisor rather than a literal priest, since Ira was not from the tribe of Levi -- the chapter ends on this quiet note of restored counsel before the book turns to its final appendix in chapters 21-24.
ךש׎יRashi
ע֎יך֞א הַי֞֌א֎ך֎י. ת֎֌ךְגֵ֌ם יוֹנ֞ת֞ן: ׎ע֎יך֞א י־א֮י׹־א־ה דְ֌מ֎ן תְ֌קוֹעַ׎. וְכֵן הו֌א ק֞ךו֌י בְ֌סֵ׀ֶך הַזֶ֌ה (שמואל ב כג:כו): ׎ע֎יך֞א בֶן ע֎קֵ֌שׁ הַתְ֌קוֹע֎י׎. וְ׳י֞א֎יך֎י׳ נ֎קְך֞א, עַל שֵׁם שֶׁש֞֌ׁנ֎ינו֌ ב֎֌מְנ֞חוֹת (×€×” ב): תְ֌קוֹעַ אַלְ׀֞א לְשֶׁמֶן, שֶׁשֶ֌ׁמֶן זַי֎ת מ֞׊ו֌י לְשׁ֞ם, שֶׁמ֎֌מֶ֌נ֌ו֌ מַדְל֎יק֎ין הַנֵ֌ךוֹת: ה־י־ה כֹהֵן לְד־ו֮ד. לוֹ ה־י־ה נוֹתֵן כ֞֌ל מַתְ֌נוֹת כְ֌הֻנ֞֌ה שֶׁל֌וֹ, כ֞֌ךְ א֞מְךו֌ ךַב֌וֹתֵינו֌ (עיךובין סג א), ו֌׀ְשׁו֌טוֹ שֶׁל מ֮קְ׹־א, שֶׁעֲשׂ֞אוֹ שַׂך וְשׁוֹ׀ֵט:
Eiroh the Yoiri. Yonoson translated: "Eiroh who gives forth light from Tekuah." And so is he referred to in this book Eiroh ben Eikash of Tekuah. He was called Yoiri because it is taught in Menochos,16Menochos 85b. "Tekuah was first in [olive] oil," because olive oil was prevalent there from which candles are lit [in the Beis Mikdosh]. Was a Kokein for Dovid. He [Dovid] would give him [Eiroh] all his Kehunah gifts, that is what our Rabbis explained.17Eiruvin 63a. The simple explanation of the verse is that he [Dovid] made him [Eiroh] an officer and a judge.

← II Samuel 19 | II Samuel 21 →

Back to II Samuel | Back to Nach Yomi

Last updated on
Chapter 19Chapter 21