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Nach YomiII Samuel · שמואל ב׳Chapter 5

II Samuel 5

שמואל ב׳ ׀ךק ה׳

Section: נביאים · נביאים ךאשונים | Book: II Samuel | Chapter: 5 of 24 | Day: 81 of 742

Date: May 3, 2026

קלאוד על הנ׮ך

Chapter 5 marks one of the great hinges of the Davidic narrative and indeed of the entire arc of Tanakh. After more than a decade of struggle — flight from Saul, exile among the Philistines, civil war with Ish-bosheth — David finally achieves what the previous chapters have been pointing toward: undisputed kingship over all twelve tribes. The chapter opens with all the tribes of Israel coming to Hebron and offering the threefold rationale for their submission (verses 1-3): kinship (‘we are your bone and flesh’), proven military leadership during Saul’s reign (‘you were the one who led Israel out and brought it in’), and divine election (‘the Lord said to you, you shall shepherd My people Israel’). Radak emphasizes that the elders had come earlier to negotiate a covenant of amnesty for their five-year support of Ish-bosheth, and only after that pact was sealed did the wider assembly arrive to anoint him. This third anointing — after Samuel’s private anointing in Beth-lehem and Judah’s anointing at Hebron — completes a sequence in which prophetic word, tribal allegiance, and national consensus finally converge. The editorial summary in verses 4-5, fixing David’s age at thirty and his reign at forty years (seven and a half in Hebron, thirty-three in Jerusalem), functions almost as a chronological seal, signaling that the period of contestation has ended and the era of legitimate monarchy has begun.

The chapter’s second movement (verses 6-10) accomplishes a parallel consolidation in geography: the conquest of Jerusalem. The Jebusite stronghold of Zion (מ׊דת שיון) had remained an enclave between the territories of Judah and Benjamin since the days of Joshua, a kind of neutral ground belonging to no tribe. Its capture solves a delicate political problem — David needs a capital that will not provoke tribal jealousy — while also fulfilling the long-deferred mandate to dispossess the Canaanite peoples. The taunt of the blind and the lame (verse 6) has occasioned much commentary; Radak and Metzudat David follow the rabbinic tradition that the Jebusites placed images of blind and lame figures on their walls, a reference to the oath sworn between Abraham and Abimelech (Genesis 21) which they claimed forbade Israelite conquest. David’s harsh response in verse 8, with its wordplay on those who ‘reach the water shaft’ (שנו׹), establishes both his military prowess and the new theological reality that the city now belongs to the Lord. The text’s note that David called the place ‘the City of David’ (עיך דוד) and that ‘David grew greater and greater, for the Lord, the God of hosts, was with him’ (verse 10) frames this conquest as the visible sign of divine accompaniment, the very phrase that the elders had invoked when they came to anoint him.

The middle section (verses 11-16) reads almost as a quiet interlude, but its theological weight is considerable. Hiram of Tyre’s gift of cedars and craftsmen — the first appearance of this Phoenician king who will play such a central role under Solomon — signals David’s emergence onto the international stage. Verse 12 contains a striking moment of Davidic self-awareness: ‘David knew that the Lord had established him as king over Israel and that He had exalted his kingdom for the sake of His people Israel.’ Metzudat David and Radak both stress that David’s recognition is not self-aggrandizement but the opposite: the kingship is for Israel’s sake, not his own. Yet this elevated theological note is followed immediately by the troubling notice that David took more concubines and wives in Jerusalem (verse 13) and the catalog of his Jerusalem-born sons. Classical commentators read this passage in light of the prohibition in Deuteronomy 17:17 against a king multiplying wives — a foreshadowing, in muted form, of the bitter family conflicts to come. The very household that produces Solomon will also produce Amnon, Absalom, and Adonijah, and the seeds of those tragedies are quietly being sown here.

The chapter closes with two Philistine wars in the Valley of Rephaim (verses 17-25), which present a stark theological contrast to the catastrophic battles of Saul. Where Saul, in I Samuel 28, had been forced to consult a necromancer because the Lord no longer answered him, David inquires of the Lord (וישאל דוד בה׳) before each engagement and receives clear, specific guidance. Most striking is the difference between the two consultations: in the first battle (verses 19-21), God grants a straightforward command to attack, and David names the site Baal-perazim (‘the Lord of breaches’) because ‘the Lord has broken through my enemies before me like a bursting flood.’ In the second (verses 22-25), God forbids a frontal assault and instructs David to circle behind the enemy and wait for the ‘sound of marching in the tops of the mulberry trees’ (קול ׊עדה בךאשי הבכאים). Rashi and the classical commentators understand this as the sound of angelic hosts going forth to fight before David. The pedagogical point is profound: David must learn that even successful patterns must be re-submitted to divine inquiry, that yesterday’s revelation is not a substitute for today’s. This is the very lesson Saul failed to internalize.

Taken as a whole, II Samuel 5 presents David’s twin consolidations — political unification under one anointed king, and the founding of Jerusalem as the eternal capital — as inseparable aspects of a single theological event. The Davidic covenant, which will be revealed explicitly in chapter 7, is here being prepared in concrete historical terms. The chapter’s structure moves outward in concentric circles: from a tribal gathering at Hebron, to a fortified city in the center of the land, to international recognition from Tyre, to military supremacy over the Philistines who had so long terrorized Israel. Yet the narrator embeds, even in this triumphant chapter, the seeds of future conflict in the multiplication of wives and the fragile interweaving of human ambition with divine purpose. The David of chapter 5 is the David at his theological best — inquiring, attentive, conscious that his kingdom exists ‘for the sake of His people Israel’ — and the chapter invites the reader to measure all that follows against this standard.

׀ךק ה׳ · Chapter 5

׀סוק א׳ · Verse 1

Hebrew:

וַי֌֞בֹ֜או֌ כ֌ׇל֟שׁ֎בְטֵ֧י י֎שְׂך֞אֵ֛ל אֶל֟ד֌֞ו֎֖ד חֶבְך֑וֹנ֞ה וַי֌ֹאמְך֣ו֌ לֵאמֹ֔ך ה֎נְנ֛ו֌ עַ׊ְמְך֥֞ ו֌֜בְשׂ֞ךְך֖֞ אֲנ֞֜חְנו֌׃

English:

aThe account in vv. 1–3 and 6–10 is to be found also, with variations, in 1 Chron. 11.1–9. All the tribes of Israel came to David at Hebron and said, “We are your own flesh and blood.

All the tribes of Israel finally come to David at Hebron after years of division, declaring 'we are your own flesh and blood.' Radak explains this happened five years after Ish-Bosheth's death, during which the kingship lay vacant; even Benjamin came, recognizing no further hope in Saul's house. The plea of kinship answers any concern that David, of Judah, would favor his own tribe.

׀סוק ב׳ · Verse 2

Hebrew:

ג֌ַם֟אֶתְמ֣וֹל ג֌ַם֟שׁ֎לְשׁ֗וֹם ב֌֎֜הְי֚וֹת שׁ֞א֥ו֌ל מֶ֙לֶךְ֙ ע֞לֵ֔ינו֌ אַת֌֞֗ה (הייתה מושיא) [ה֞י֎֛ית֞ הַמ֌וֹ׊֎֥יא] וְהַמ֌ֵב֎֖י אֶת֟י֎שְׂך֞אֵ֑ל וַי֌ֹ֚אמֶך יְהֹו֞֜ה לְך־֗ אַת֌֚֞ה ת֎ךְעֶրה אֶת֟עַמ֌֎י֙ אֶת֟י֎שְׂך֞אֵ֔ל וְאַת֌֛֞ה ת֌֎הְיֶ֥ה לְנ־ג֖֮יד עַל֟י֎שְׂך֞אֵ֜ל׃

English:

Long before now, when Saul was king over us, it was you who led Israel in war;bled Israel in war Lit. “led Israel out and in.” and GOD said to you: You shall shepherd My people Israel; you shall be ruler of Israel.”

The tribes invoke David's record as Israel's de facto military leader even during Saul's reign and cite God's prior designation of him as shepherd and ruler. As Metzudat David notes, this is meant to remind David that he led all Israel from the start, so he should now shepherd every tribe equally, not privileging Judah. The verse fuses two legitimating claims: David's proven military leadership and direct divine appointment.

׀סוק ג׳ · Verse 3

Hebrew:

וַ֠י֌֞בֹ֠או֌ כ֌ׇל֟ז֎קְנֵ֚י י֎שְׂך֞אֵրל אֶל֟הַמ֌ֶ֙לֶךְ֙ חֶבְך֔וֹנ֞ה וַי֌֎כְךֹ֣ת ל֞הֶם֩ הַמ֌ֶ֚לֶךְ ד֌֞ו֎֥ד ב֌ְך֎֛ית ב֌ְחֶבְך֖וֹן ל֎׀ְנֵ֣י יְהֹו֑֞ה וַי֌֎מְשְׁח֧ו֌ אֶת֟ד֌֞ו֎֛ד לְמֶ֖לֶךְ עַל֟י֎שְׂך֞אֵ֜ל׃ {ס}        

English:

All the elders of Israel came to the king at Hebron, and King David made a pact with them in Hebron before GOD. And they anointed David king over Israel.

The elders, who possess the formal authority to enthrone, conclude a covenant 'before the LORD' and anoint David king over all Israel. Radak observes this is David's third anointing — first by Samuel privately, then by Judah at Hebron, and now by all Israel — and that the covenant guaranteed amnesty for those who had supported Ish-Bosheth. Only after this national unification will David turn to conquering Jerusalem.

׀סוק ד׳ · Verse 4

Hebrew:

ב֌ֶן֟שְׁלֹשׁ֎֥ים שׁ֞נ֛֞ה ד֌֞ו֎֖ד ב֌ְמׇלְכ֑וֹ אַךְב֌֞ע֎֥ים שׁ֞נ֖֞ה מ֞ל֞֜ךְ׃

English:

David was thirty years old when he became king, and he reigned forty years.

A summary statement: David was thirty at his accession and reigned forty years total. Metzudat David explains the round number disregards the extra six months — either as insignificant, or because the months David spent fleeing from Absalom should not be counted as years of reign. The verse marks the formal opening of his unified monarchy.

׀סוק ה׳ · Verse 5

Hebrew:

ב֌ְחֶבְךוֹן֙ מ֞לַ֣ךְ עַל֟יְהו֌ד֞֔ה שֶׁ֥בַע שׁ֞נ֎֖ים וְשׁ֎שׁ֌֣֞ה חֳד֞שׁ֎֑ים ו֌ב֎יךו֌שׁ֞לַ֣͏֎ם מ֞לַ֗ךְ שְׁלֹשׁ֎րים וְשׁ֞לֹשׁ֙ שׁ֞נ֞֔ה עַ֥ל כ֌ׇל֟י֎שְׂך֞אֵ֖ל ו֎יהו֌ד֞֜ה׃

English:

In Hebron he reigned over Judah seven years and six months, and in Jerusalem he reigned over all Israel and Judah thirty-three years.

The reign breaks down into seven years and six months at Hebron over Judah alone, and thirty-three years at Jerusalem over a unified kingdom. Radak cites a midrashic tradition that the six months were 'swallowed up' by the larger number to honor Jerusalem, or alternatively that they were deducted because of the months Joab dwelt there or David spent in flight. The verse establishes Jerusalem as the seat of the unified monarchy.

׀סוק ו׳ · Verse 6

Hebrew:

וַי֌ֵ֚לֶךְ הַמ֌ֶրלֶךְ וַ֜אֲנ֞שׁ֞יו֙ יְך֣ו֌שׁ֞לַ֔͏֎ם אֶל֟הַיְבֻס֎֖י יוֹשֵׁ֣ב ה֞א֑֞ךֶץ וַי֌ֹ֚אמֶך לְד֞ו֎րד לֵאמֹך֙ לֹא֟ת֞ב֣וֹא הֵ֔נ֌֞ה כ֌֎֣י א֎ם֟הֱס֎֜יךְך֞֗ הַע֎וְך֎րים וְהַ׀֌֎סְח֎ים֙ לֵאמֹ֔ך לֹא֟י֞ב֥וֹא ד־ו֖֮ד הֵ֜נ֌֞ה׃

English:

The king and his men set out for Jerusalem against the Jebusites who inhabited the region. David was told, “You will never get in here! Even the blind and the lame will turn you back.” (They meant: David will never enter here.)cEven the blind 
 enter here Meaning of Heb. uncertain.

David marches against Jebus, but the inhabitants taunt him that 'even the blind and the lame' will turn him back. Rashi and Radak preserve a remarkable tradition: the Jebusites were descendants of Abimelech and possessed two idols — one blind (representing Isaac) and one lame (representing Jacob) — inscribed with Abraham's oath, which had previously prevented Israel from dispossessing them. With the generations of the oath now passed, David could finally conquer the citadel.
ךש׎יRashi
אֶל הַיְבו֌ס֎י. מְ׊ו֌דַת ׊֎י֌וֹן נ֮קְ׹ְא־ה יְבו֌ס, ו֌מ֎זַ֌ךְעוֹ שֶׁל אֲב֎ימֶלֶךְ ה֞יו֌, וְה֞יו֌ ל֞הֶם שְׁנֵי שְל־מ֮ים, אֶח֞ד ע֎וֵ֌ך, וְאֶח֞ד ׀֎֌סֵ֌חַ, שֶׁנַ֌עֲשׂו֌ עַל שֵׁם י֮שְח־ק וְיַעֲקֹב, ו֌בְ׀֎יהֶם הַשְ֌ׁבו֌ע֞ה שֶׁנ֎֌שְׁבַ֌ע אַבְך֞ה֞ם לַאֲב֎ימֶלֶךְ, ו֌לְכ֞ךְ לֹא הוֹך֎ישׁו֌ם כְ֌שֶׁל֞֌כְדו֌ אֶת יְךו֌שׁ֞לַי֎ם, לֹא ל֞כְדו֌ אֶת הַמְ֌׊ו֌ד֞ה, כְ֌מוֹ שֶׁנֶ֌אֱמַך (יהושע טו:סג): ׎וְאֶת הַיְבו֌ס֎י יֹשֵׁב יְךו֌שׁ֞לַי֎ם לֹא י֞כְלו֌ יוֹשְׁבֵי יְהו֌ד֞ה לְהוֹך֎ישׁ֞ם׎, וְתַנְי֞א א֞מַך ךַב֎֌י יְהוֹשֻׁעַ בֶ֌ן לֵו֎י: יְכוֹל֎ין ה֞יו֌, אֶל֞֌א שֶׁלֹ֌א ה֞יו֌ ךַש֞֌ׁא֎ין (ס׀ךי ׹אה יב יז): וַיֹ֌אמֶך לְד־ו֮ד. מ֮י שֶׁא֞מַך: ה֞ע֎וְך֎ים וְהַ׀֎֌סְח֎ים. הֵם עֲבוֹדַת כ֌וֹכ֞ב֎ים שֶׁל֞֌הֶם:
To the Yevusi. The fortress of Tzion was called Yevus. [Its inhabitants] were from the descendants of Avimelech. They had two idols, one [depicting] a blind person and one [depicting] a lame person. They were made to represent Yitzhok and Yakov.1Yitzchak was blind at the end of his life (Bereshis, 27,1). Yakov was lamed during the course of his struggle with the angel (Bereishis 32,33). [Placed] in their mouths was the oath Avrohom swore to Avimelech,2Bereishis 21,23–24. This is why they were not displaced [from Tzion]. When Yerushalayim was conquored The tribe of Yehuda did not conquor the fortress [of Tzion], as the verse states, (Yehoshua, 15, 63). "However the Yevusim who lived in Yerushalyim, the descendants of Yehudah were unable to expel them. [About this verse] it is learned: Rebbe Yohoshua, the son of Levi said, They had the ability to [expel the Yevusim] but they were not permitted to.3Because of Avrohom's oath to Avimelech. This point is made in the Sifri, Re'ey, Piska 72. However, there it's brought in the name of Rebbe Yehoshua, the son of Korcho. And he said to Dovid. Whoever said it,4The speaker is unidentified, but is obviously one of the Yevusim. [The idols depicting] the blind and the lame These were their idols.
מ׊ודת דודMetzudat David
אל היבוסי. כי בני יהודה ובני בנימן לא הוךישום מאז: ויאמ׹ לדוד. עם היבוסי אמך לדוד, לא תוכל לבוא הנה, בעבוך היותה בשו׹ה וחזקה עד מאוד: כי אם הסיךך וגו׳. אמך בד׹ך ה׀לגה וגוזמא, לא תוכל לבוא הנה כי אם מקודם יהיה הסיךך מ׀ה כל אנשים, ואף העוךים וה׀סחים, כי אם ישאך מי מהם, היכולת בידם לעכב ביאתך הנה, בעבוך גודל חוזק המקום: לאמ׹ וגו׳. ׹ושה לומ׹: דב׹י הה׀לגה ההוא היה לאמ׹, לא יוכל דוד לבא הנה מ׹וב חזקה, ומה שה׀ליגו לדב׹, על זה היתה הכוונה:
unless you remove – This was said as an exaggeration. Meaning that one cannot enter the citadel unless they remove every single person, even the blind and the lame, because if even one person is left they will be able to hold off invaders because of the size and strength of the place.
׹ד׮קRadak
וילך המלך ואנשיו. ובדב׹י הימים וילך דוד וכל ישךאל כי כל ישךאל היו עתה אנשיו וכיון שמלך על כל ישךאל הלך אל יךושלם ללכוד מ׊ודת שיון ל׀י שהיתה קבלה אשלם כי שיון ךאש ממלכת ישךאל ולא ילכוד אותה אלא מי שיהיה מלך על כל ישךאל ועד היום לא נתקיימה מלכות בישךאל כי שאול לא קמה מלכותו: כי אם הסיךך העוךים וה׀סחים. ת"י אלהין באעדיותך חטאיא וחיביא דאמ׹ין לא יעול דוד הלכא, ומשאנו בדךש אמ׹ו אנשי יבוס לאב׹הם כךות עמנו בךית שאין זךעך יוךש את עיך היבוס ואנו מוכ׹ין לך את מעךת המכ׀לה ועשה כן ואנשי יבוס עשו שלמי נחשת והעמידום ב׹חוב העיך וכתבו עליהם בךית השבועה וכשבאו ישךאל לאךץ לא יכלו להכנס שם מ׀ני השבועה שנא' ואת היבוסי יושב יךושלם לא יכלו בני ישךאל להוךישם וכשמלך דוד ׹שה להכנס שם ולא הניחוהו שנאמך ויאמ׹ו אנשי יבוס לא תבא הנה אמ׹ו לו אין אתה יכול עד שתסיך השלמים הללו שכתוב עליהם בךית השבועה שנאמך כי אם הסיךך העוךים וה׀סחים ואלו הם השלמים שעינים להם ולא י׹או אזנים להם ולא ישמעו ׹גליהם ולא יהלכו שנאי נ׀ש דוד ל׀י ששונא מלשמוע ומעבו' ×¢"א שנאמך על כן יאמ׹ו עוך ו׀סח לא יבא אל הבית אמך דוד לאנשיו כל מי שיעלה בךאשונה ויסיך את השלמים יהיה לךאש ועלה יואב והיה לךאש שנאמך ויעל יואב וגו' ואח׹ כן קנה דוד את עיך היבוסי לישךאל בככ׹ זהב בכתב לאחוזת עולם בשש מאות זהב שנאמך ויתן דוד לא׹ונה במקום וגו', ועוד אמ׹ו כי שני שלמים אלו היו בךאש המגדל הנק׹א שנו׹ והיה אחד עוך על שם ישחק והאחד היה ׀סח על שם יעקב וב׀יהם השבועה שנשבע אב׹הם לאבימלך שנאמך אם תשקך לי ולניני ולנכדי ל׀יכך לא כבשו ישךאל כשכבשו את יךוש' כי עדיין היה נכד אבימלך חי ובימי דוד כב׹ מת ובטלה השבועה. והחכם ך' אב׹הם א"×¢ ׀יךש כי אם הסיךך כמו הסיך כלומ׹ אם תסיך למלחמתך א׀י' העוךים וה׀סחים אז ימנעוך שלא תבא הנה כי המגדל הזה חזק מאד ולא ני׹א אותך למלחמה:
And the king and his men went to Jerusalem – In Divre HaYamim it says "And David and all of Israel went to Jerusalem
" (Divre HaYamim I 11:4) because now all of Israel were his men. Since he was now king over all of Israel he went to Jerusalem to conquer the citadel of Zion because they had a tradition that Zion was the head of kingship in Israel and only one who was king over all of Israel would conquer. Unto this day there had not been full kingship in Israel because Shaul's kingship was not permanently established. unless you remove the blind and the lame – Yonatan translates this phrase as 'unless you remove the sinners and the wicked who say that David will not come here.' We find in the rabbinic literature that the men of Yevus said to Avraham 'make a covenant with us that your descendants will not inherit the city of Yevus, and we will sell you the Machpela cave. He did so, and the men of Yevus made bronze idols upon which they wrote the oath and then placed in the city square. When Israel came into the land they were unable to enter the city because of the oath, as it says "And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem
" (Shoftim 1:21) When David became king he wanted to enter there but they did not allow him to, as it says "
you shall not come here
" (Shmuel II 5:6) They said to him 'you are not able until you remove these idols upon which the oath and covenant are written' as it says "
unless you remove the blind and the lame
" (ibid.) which are the idols that have eyes but cannot see, ears but cannot hear, legs but cannot walk - those which David's soul loathes and which he hates to hear of them and those that worship them, as it says "Therefore they say, 'The blind and the lame shall not come into the house.'" (Shmuel II 5:8) David said to his men 'who ever goes up first and removes the idols will be my chief officer. Yoav went up and became his chief officer, as it says "
and Yoav the son of Zeruiah ascended first and became a chief." (Divre HaYamim I 11:6) Afterward David purchased the city of Yevus on behalf of all Israel with gold, with an eternal deed as an everlasting possession for six hundred gold pieces, as it says "And David gave to Ornan for the place shekels of gold weighing six hundred." (Divre HaYamim I 21:25) They further said that these two idols were at the top of the tower called Tzinor (see Shmuel II 5:8). One was blind in reference to Yitzchak and the other lame in reference to Yaakov and in their mouth was the oath which Avraham swore to Avimelech, as it says "And now, swear to me here by God, that you will not lie to me or to my son or to my grandson
" (Bereshit 21:23) Therefor Israel did not conquer it when they conquered Jerusalem because the grandson of Avimelech was still alive. But in the days of David he had already died and the oath was nullified. The wise man R' Avraham ibn Ezra explained the phrase "
unless you remove (hisircha)
" (Shmuel II 5:6) as hasir that it to say turn towards, meaning even if the blind and the lame turn to fight you then they will keep you out. That you will not come in here because the tower is so strong and we do not fear you in battle.

׀סוק ז׳ · Verse 7

Hebrew:

וַי֌֎לְכ֌ֹ֣ד ד֌֞ו֎֔ד אֵ֖ת מְ׊ֻדַ֣ת ׊֎י֌֑וֹן ה֖֮יא ע֎֥יך ד֌֞ו֎֜ד׃

English:

But David captured the stronghold of Zion; it is now the City of David.

Despite the Jebusite boast, David captures the stronghold of Zion, which the text immediately identifies as 'the City of David.' Metzudat David notes that Zion was a powerful fortress adjacent to Jebus that was renamed only after the conquest. The terse, triumphant phrasing emphasizes that what had stood unconquered since Joshua's day fell to David alone.
מ׊ודת דודMetzudat David
מ׊ודת שיון. שם מבש׹ חזק, סמוך למקום יבוס: היא עיך דוד. לאח׹ זה הסבו שמה וק׹או עיך דוד:
the stronghold of Zion – This is the name of a strong fortress next to Jebus.

׀סוק ח׳ · Verse 8

Hebrew:

וַי֌ֹ֚אמֶך ד֌֞ו֎֜ד ב֌ַי֌֣וֹם הַￜￜ֗ו֌א כ֌ׇל֟מַכ֌ֵրה יְבֻס֎י֙ וְי֎ג֌ַ֣ע ב֌ַ׊֌֎נ֌֔וֹך וְאֶת֟הַ׀֌֎סְח֎ים֙ וְאֶת֟הַ֣ע֎וְך֎֔ים (שנאו) [שְׂנו֌אֵ֖י] נֶ֣׀ֶשׁ ד֌֞ו֎֑ד עַל֟כ֌ֵן֙ יֹ֜אמְך֔ו֌ ע֎ו֌ֵ֣ך ו֌׀֎ס֌ֵ֔חַ לֹ֥א י֞ב֖וֹא אֶל֟הַב֌֞֜י֎ת׃

English:

On that occasion David said, “Those who attack the Jebusites shall reach the water channel and [strike down] the lame and the blind, who are hateful to David.” That is why they say: “No one who is blind or lame may enter the House.”dshall reach the water channel 
 That is why they say 
 House Meaning of Heb. uncertain.

David offers a reward for whoever first strikes the Jebusites and 'reaches the tzinor' — a notoriously difficult phrase. Rashi and Radak interpret tzinor as the high point of the tower where the idols stood; Chronicles supplies the missing reward, that the conqueror would become chief — which Joab earned. The 'blind and lame' refer back to the idols mocked by the Jebusites, and the proverb 'no blind or lame shall enter the House' commemorates their removal.
ךש׎יRashi
כ֞֌ל מַכֵ֌ה יְבו֌ס֎י וְי֎גַ֌ע בַ֌׊֎֌נ֌וֹך. (תךגום:) ׎כ֌֞ל דְי֎קְטַל יְבו֌ס֞א֞ה וְי֎שְׁךֵי לְמ֎כְב֌ַשׁ כ֌ְךַכ֌֞א׎: וְאֶת הַ׀֎֌סְח֎ים. וְיַכֶ֌ה גַ֌ם אֶת הַ׀֎֌סְח֎ים וְאֶת ה֞ע֎וְך֎ים שְׂנו֌אֵי נֶ׀ֶשׁ ד֞֌ו֎ד: עַל כֵ֌ן יֹאמְךו֌. עַל אֲשֶׁך אוֹמְך֎ים: ע֎וֵ֌ך ו֌׀֎סֵ֌חַ. בְ֌עוֹד שֶׁה֞ע֎וֵ֌ך וְהַ׀֎֌סֵ֌חַ י֎הְיֶה בְ֌כ֞אן: לֹא י֞בֹא וְגוֹ׳. י֞בֹא ד־ו֮ד הֵנ֞֌ה הֲךֵי זֶה מ֮קְ׹־א ק֞׊֞ך, שֶׁא֞מַך כ֞֌ל מַכֵ֌ה יְבו֌ס֎י וְי֎גַ֌ע בַ֌׊֎֌נ֌וֹך, וְלֹא ׀ֵ֌ךֵשׁ מַה יַ֌עֲשֶׂה לוֹ, ו֌בְד֎בְךֵי הַי֞֌מ֎ים (דב׹י הימים א יא:ו) ׀ֵ֌ךֵשׁ: ׎כ֞֌ל מַכֵ֌ה יְבו֌ס֎י ב֞֌ך֎אשׁוֹנ֞ה י֎הְיֶה לְךֹאשׁ ו֌לְשַׂך׎; וְדוֹמֶה ל֞זֶה (בךאשית ד:טו): ׎ל֞כֵן כ֞֌ל הֹךֵג קַי֎ן׎, וְלֹא ׀ֵ֌ךֵשׁ מַה יַ֌עֲשֶׂה לוֹ, אֲב֞ל מֵעַ׊ְמוֹ הו֌א נ֎שְׁמ֞ע לְשׁוֹן גְ֌ע֞ך֞ה ו֌נְז֎י׀֞ה: וְי֎גַ֌ע בַ֌׊֎֌נ֌וֹך. לְשׁוֹן גֹ֌בַה֌ הַמ֎֌גְד֞֌ל, כ֎֌י שׁ֞ם ה֞יו֌ נְתו֌נ֎ים הַ׊ְ֌ל֞מ֎ים שֶׁל֞֌הֶם, ו֌ב֎ימֵי ד־ו֮ד כְ֌ב֞ך ע֞בְךו֌ הַד֌וֹךוֹת שֶׁהֻזְכְ֌ךו֌ בַ֌שְ֌ׁבו֌ע֞ה:
Whoever kills the Yevusi and touches [and destroys] the towers spire Whoever kills the Yevusi and has the strength to conquor the fortress. And [the idols of] the lame. And destroys [the idols of] the lame and the blind which were abhorrent to Dovid. Upon which they are saying. Upon which they are saying, "The blind one and the lame one," i.e., while the blind one and the lame one are here. [Dovid] will not come Dovid will not come here. This is a shortened verse [because] it stated, "Whoever kills the Yevusi and touches [and destroys] the tower's spire" but [the verse] does not explain what happens to the person [who reaches the spire]. However, in Divrei Hayomim I, 11, 6) it explains, "Whoever kills the Yevusi first will be made a chief and a prince." Similar to this [we find]. "Therefore, whoever kills Kayin" (Bereishis 4, 14) and [that verse] does not explain what happens to the person [who kills Kayin] but from its context, it's understood that the language conveys rebuke and anger.5To whoever kills Kayin. And touches [and destroys] the tower's spire. [This word] denotes the spire of a tower because that's where their idols were placed. [During] the days of Dovid, the generations of the oath had already passed.6Avimelech asked Avrohom to swear "that you will not deal falsely with me, with my son or my grandson." These three generations had already passed when Dovid attacked the Yevusim in the fortress of Tzion.

׀סוק ט׳ · Verse 9

Hebrew:

וַי֌ֵրשֶׁב ד֌֞ו֎ד֙ ב֌ַמ֌ְ׊ֻד֞֔ה וַי֌֎קְך֞א֟ל֖֞ה֌ ע֎֣יך ד֌֞ו֎֑ד וַי֌֎րבֶן ד֌֞ו֎ד֙ ס֞ב֎֔יב מ֎ן֟הַמ֌֎ל֌֖וֹא ו֞ב֞֜יְת֞ה׃

English:

David occupied the stronghold and renamed it the City of David; David also fortified the surrounding area, from the MilloeMillo A citadel. inward.

David takes up residence in the captured stronghold, renames it, and begins building outward 'from the Millo and inward.' Rashi explains the Millo as a low surrounding wall filled with earth to form a slanted mound, on which David then constructed houses. Chronicles complements this verse by noting that Joab rebuilt the rest of the city — together they describe the founding of Jerusalem as a royal capital.
ךש׎יRashi
מ֮ן הַמ֎֌ל֌וֹא ו֞ב֞יְת֞ה. הֶקֵ֌ף חוֹמ֞ה נְמו֌כ֞ה, ו֌מְמַלְ֌א֎ין אוֹת֞ה֌ ע֞׀֞ך, וְגֹבַה֌ הַתֵ֌ל ב֞֌אֶמְ׊ַע, ו֌מְשַׁ׀ֵ֌עַ וְהוֹלֵךְ לְכ־ל ךו֌חַ, הו֌א ק֞ךו֌י מ֎ל֌וֹא, וְע֞ל֞יו ב֞֌נ֞ה ד־ו֮ד ב֞֌ת֎֌ים, וְאוֹתוֹ הַמ֎֌ל֌וֹא ה־י־ה ס֞ב֎יב לַמְ֌׊ו֌ד֞ה:
From it's low wall and inwards. A surrounding low wall; they would fill it up with earth, the summit of the mound would be in it's middle, and it would slant in all directions, that is called a מלוא, and Dovid built houses on [the wall]. That low wall surrounded the fortress.

׀סוק י׮ · Verse 10

Hebrew:

וַי֌ֵ֥לֶךְ ד֌֞ו֎֖ד ה֞ל֣וֹךְ וְג֞ד֑וֹל וַיהֹו֛֞ה אֱלֹהֵ֥י ׊ְב֞א֖וֹת ע֎מ֌֜וֹ׃ {×€}

English:

David kept growing stronger, for the ETERNAL, the God of Hosts, was with him.

A theological summary verse: David grew steadily greater because the LORD of Hosts was with him. Radak emphasizes that David's victories over every army he faced flowed from divine help — the 'God of hosts above and hosts below.' The verse functions as a hinge, attributing the entire chain of political and military success not to David's prowess but to providence.

׀סוק י׮א · Verse 11

Hebrew:

וַ֠י֌֎שְׁלַ֠ח ח֮י׹־ֹם מֶלֶךְ֟׊ֹ֥ך מַלְא֞כ֎ים֮ אֶל֟ד֌֞ו֎ד֒ וַעֲ׊ֵ֣י אֲך֞ז֎֔ים וְח֞ך֞שֵׁ֣י עֵ֔ץ וְח֞ך֞שֵׁ֖י אֶ֣בֶן ק֑֮י׹ וַי֌֎בְנו֌֟בַ֖י֎ת לְד֞ו֎֜ד׃

English:

fThe account in vv. 11–25 is to be found also, with variations, in 1 Chron. 14.1–16. King Hiram of Tyre sent envoys to David with cedar logs, carpenters, and stonemasons; and they built a palace for David.

Hiram of Tyre, recognizing David's stature, sends envoys with cedar logs, carpenters, and stonemasons to build David a palace. This first international diplomatic gesture marks David's arrival on the regional stage and inaugurates a Tyre-Israel partnership that will later peak in Solomon's Temple project. The verse signals that David's kingship is now acknowledged by foreign powers.

׀סוק י׮ב · Verse 12

Hebrew:

וַי֌ֵ֣דַע ד֌֞ו֎֔ד כ֌֎֜י֟הֱכ֎ינ֧וֹ יְהֹו֛֞ה לְמֶ֖לֶךְ עַל֟י֎שְׂך֞אֵ֑ל וְכ֮י֙ נ֎שׂ֌ֵ֣א מַמְלַכְת֌֔וֹ ב֌ַעֲב֖ו֌ך עַמ֌֥וֹ י֎שְׂך֞אֵ֜ל׃ {ס}        

English:

Thus David knew that GOD had established him as king over Israel and had exalted his kingship for the sake of Israel—God’s people.

Seeing his successes and the tribute of foreign kings, David recognizes that God has established him and exalted his kingship 'for the sake of His people Israel.' Metzudat David stresses that David did not credit his own merit; Radak adds that the very arrival of Hiram's gifts confirmed divine providence. The kingship is framed not as personal aggrandizement but as a vehicle for Israel's good.
ךש׎יRashi
וַיֵ֌דַע ד֞֌ו֎ד. ב֎֌ךְאוֹתוֹ כ֞֌ל מַעֲשׂ֞יו מַ׊ְל֎יח֎ין, ו֌מַלְכֵי הַג֌וֹי֎ם שׁוֹלְח֎ין לוֹ מ֮נְח־ה:
Dovid understood. When he saw all his endeavors succeeding, and the idol worshipping kings sending him a present.

׀סוק י׮ג · Verse 13

Hebrew:

וַי֌֎ק֌ַח֩ ד֌֞ו֎֚ד ע֜וֹד ׀֌֎֜לַגְשׁ֎րים וְנ֞שׁ֎ים֙ מ֎יך֣ו֌שׁ֞לַ֔͏֎ם אַחֲךֵ֖י ב֌ֹא֣וֹ מֵחֶבְך֑וֹן וַי֌֎ו֌֥֞לְדו֌ ע֛וֹד לְד־ו֖֮ד ב֌֞נ֎֥ים ו֌ב֞נ֜וֹת׃

English:

After he left Hebron, David took more concubines and wives in Jerusalem, and more sons and daughters were born to David.

David takes additional concubines and wives in Jerusalem, fathering more sons and daughters. Radak distinguishes wives (with ketubah and kiddushin) from concubines (without), and notes the rabbinic tradition that David had eighteen women in total — the maximum derived from Deuteronomy's limit on royal wives. The verse, terse and matter-of-fact, plants the seeds of later succession crises within the royal household.

׀סוק י׮ד · Verse 14

Hebrew:

וְאֵ֗ל֌ֶה שְׁמ֛וֹת הַי֌֎ל֌ֹד֎֥ים ל֖וֹ ב֌֎יךו֌שׁ֞ל֑֞͏֎ם שַׁמ֌֣ו֌עַ וְשׁוֹב֞֔ב וְנ֞ת֖֞ן ו֌שְׁלֹמֹ֜ה׃

English:

These are the names of the children born to him in Jerusalem:gThese are the names 
 Jerusalem This list is found, in addition to 1 Chron. 14.4–7, in 1 Chron. 3.5–8, with variations. Shammua, Shobab, Nathan, and Solomon;

The first four sons born to David in Jerusalem are listed: Shammua, Shobab, Nathan, and Solomon. Metzudat David notes that the order is not chronological — Solomon was actually the firstborn of these four to Bathsheba (per Chronicles), but is listed last for reasons of literary structure. The list quietly introduces Solomon, the future king, by name.

׀סוק ט׮ו · Verse 15

Hebrew:

וְי֎בְח֥֞ך וֶאֱל֎ישׁ֖ו֌עַ וְנֶ֥׀ֶג וְי֞׀֎֜יעַ׃

English:

Ibhar, Elishua, Nepheg, and Japhia;

The list continues with Ibhar, Elishua, Nepheg, and Japhia. Radak observes that Elishua appears as Elishama in Chronicles, and that one son named Nogah listed in Chronicles is omitted here — possibly because he died young without issue. The listing fits the pattern of biblical genealogies that establish the breadth of the royal house.

׀סוק ט׮ז · Verse 16

Hebrew:

וֶאֱל֎ישׁ֞מ֥֞ע וְאֶלְי֞ד֖֞ע וֶאֱל֎י׀֞֜לֶט׃ {×€}

English:

Elishama, Eliada, and Eliphelet.

The list closes with Elishama, Eliada, and Eliphelet — completing eleven Jerusalem-born sons. Metzudat David notes that Chronicles records additional sons (a second Eliphelet and Nogah) absent here, perhaps because they died in infancy and left no memory. The genealogy underscores that the dynastic line is now firmly rooted in the new capital.

׀סוק י׮ז · Verse 17

Hebrew:

וַי֌֎שְׁמְע֣ו֌ ׀ְל֎שְׁת֌֎֗ים כ֌֎֜י֟מ֞שְׁח֚ו֌ אֶת֟ד֌֞ו֎րד לְמֶ֙לֶךְ֙ עַל֟י֎שְׂך֞אֵ֔ל וַי֌ַעֲל֥ו֌ כׇל֟׀֌ְל֎שְׁת֌֎֖ים לְבַק֌ֵ֣שׁ אֶת֟ד֌֞ו֎֑ד וַי֌֎שְׁמַ֣ע ד֌֞ו֎֔ד וַי֌ֵ֖ךֶד אֶל֟הַמ֌ְ׊ו֌ד֞֜ה׃

English:

hVerses 17–25 continue the narrative of v. 3. When the Philistines heard that David had been anointed king over Israel, the Philistines marched up in search of David; but David heard of it, and he went down to the fastness.ifastness Probably the stronghold of Adullam (cf. 1 Sam. 22.4–5).

When the Philistines hear that David is now king over all Israel, they mobilize their full forces to seek him out, and David descends to a fortified position. Metzudat David explains that David retreated to the stronghold to fortify himself before inquiring of God. Radak adds that this crisis prompted Psalm 2 ('Why do the nations rage?') — the Philistine alarm shows that a unified Israel is now perceived as a major regional threat.

׀סוק י׮ח · Verse 18

Hebrew:

ו֌׀ְל֎שְׁת֌֎֖ים ב֌֑֞או֌ וַי֌֎נ֌֞טְשׁ֖ו֌ ב֌ְעֵ֥מֶק ךְ׀֞א֎֜ים׃

English:

The Philistines came and spread out over the Valley of Rephaim.

The Philistines come and 'spread out' over the Valley of Rephaim — a wide plain just southwest of Jerusalem, suitable for chariot warfare. Rashi clarifies vayinatshu as 'they dispersed,' suggesting they spread their full force in formation. The choice of this valley signals both military confidence and a deliberate threat to David's new capital.
ךש׎יRashi
וַי֎֌נ֞֌טְשׁו֌. וַי֎֌תְ׀ַ֌שְ֌ׁטו֌:
Fanned out. They dispersed.

׀סוק י׮ט · Verse 19

Hebrew:

וַי֌֎שְׁאַ֚ל ד֌֞ו֎րד ב֌ַ֜יהֹו֞ה֙ לֵאמֹ֔ך הַאֶ֜עֱלֶה֙ אֶל֟׀֌ְל֎שְׁת֌֎֔ים הֲת֎ת֌ְנֵ֖ם ב֌ְי֞ד֎֑י {×€}וַי֌ֹ֚אמֶך יְהֹו֞րה אֶל֟ד֌֞ו֎ד֙ עֲלֵ֔ה כ֌֎֜י֟נ֞תֹ֥ן אֶת֌ֵ֛ן אֶת֟הַ׀֌ְל֎שְׁת֌֎֖ים ב֌ְי֞דֶ֜ך֞׃

English:

David inquired of GOD, “Shall I go up against the Philistines? Will You deliver them into my hands?” And GOD answered David, “Go up, and I will deliver the Philistines into your hands.”

׀סוק כ׳ · Verse 20

Hebrew:

וַי֌֞בֹ֚א ד֞ו֎֥ד ב֌ְבַ֜עַל֟׀֌ְך֞׊֎ים֮ וַי֌ַכ֌ֵ֣ם שׁ֣֞ם ד֌֞ו֎ד֒ וַי֌ֹ֕אמֶך ׀֌֞ךַ֚ץ יְהֹו֧֞ה אֶת֟אֹיְבַ֛י לְ׀֞נַ֖י כ֌ְ׀ֶ֣ךֶץ מ־֑י֮ם עַל֟כ֌ֵ֗ן ק־׹־֛א שֵׁ֜ם֟הַמ֌֞ק֥וֹם הַה֖ו֌א ב֌ַ֥עַל ׀֌ְך֞׊֎֜ים׃

English:

Thereupon David marched to Baal-perazim, and David defeated them there. And he said, “GOD has broken through my enemies before me as waters break through [a dam].” That is why that place was named Baal-perazim.jBaal-perazim Interpreted as “Baal of Breaches.” Cf. 6.8 below, and the name Perez in Gen. 38.29 and note.

At Baal-perazim, David defeats the Philistines and names the place for the experience: 'God has broken through my enemies before me as waters break through.' Radak emphasizes that David attributed the victory entirely to God, since a small force defeated a large one. The flood imagery captures both the suddenness and the irresistibility of the divine breach.
ךש׎יRashi
בְ֌בַעַל ׀ְ֌ך֞׊֎ים. מ֎ישׁוֹך ׀ְ֌ך֞׊֎ים: כְ֌׀ֶךֶץ מ־י֮ם. כְ֌מַי֎ם הַ׀֌וֹךְ׊֎ים גְ֌דו֌דֵי הַש֞֌ׂ׀֞ה:
Into the plain of Perotzim. The plain of Perotzim Like water bursting over [walls]. Like water bursting over the walls edge.

׀סוק כ׮א · Verse 21

Hebrew:

וַי֌ַ֥עַזְבו֌ שׁ֖֞ם אֶת֟עֲ׊ַב֌ֵיהֶ֑ם וַי֌֎שׂ֌֞אֵ֥ם ד֌֞ו֎֖ד וַאֲנ֞שׁ֞֜יו׃ {×€}

English:

The Philistines abandoned their idols there, and David and his men carried them off.

The Philistines abandon their idols on the field, and David and his men 'carry them off' — which Rashi and the Targum render as 'burned them,' as Chronicles makes explicit. Radak resolves the apparent contradiction with a tradition that some idols were burned before Ittai the Gittite arrived and nullified them, and the rest, once nullified, became permitted for use. The scene reverses Aphek (1 Samuel 4) where the Philistines captured Israel's Ark; here Israel captures their gods.
ךש׎יRashi
וַי֎֌ש֞֌ׂאֵם ד֞֌ו֎ד. (תךגום:) ׎וְאוֹק֎יד֎ינו֌ן ד֞֌ו֎ד וְגַבְךוֹה֎י׎:
And Dovid burnt them. Dovid and his men burnt them.

׀סוק כ׮ב · Verse 22

Hebrew:

וַי֌ֹס֎֥׀ו֌ ע֛וֹד ׀֌ְל֎שְׁת֌֎֖ים לַעֲל֑וֹת וַי֌֎נ֌֞טְשׁ֖ו֌ ב֌ְעֵ֥מֶק ךְ׀֞א֎֜ים׃

English:

Once again the Philistines marched up and spread out over the Valley of Rephaim.

Undeterred, the Philistines mount a second campaign and again deploy in the Valley of Rephaim. Rashi notes that this valley is adjacent to Jerusalem (per Joshua 15:8), so the threat strikes at the heart of David's new capital. The repetition tests whether David will rely on the prior victory or seek fresh divine guidance.
ךש׎יRashi
בְ֌עֵמֶק ךְ׀֞א֎ים. אֵ׊ֶל יְךו֌שׁ֞לַי֎ם ה֮יא, בְ֌סֵ׀ֶך יְהוֹשֻׁעַ (טו:ח):
The valley of Rephaim. It is next to Yerusholoyim [as can be seen] in the book of Yehoshua (15, 8).

׀סוק כ׮ג · Verse 23

Hebrew:

וַי֌֎שְׁאַրל ד֌֞ו֎ד֙ ב֌ַיהֹו֞֔ה וַי֌ֹ֖אמֶך לֹ֣א תַעֲלֶ֑ה ה֞סֵב֙ אֶל֟אַ֣חֲךֵיהֶ֔ם ו֌ב֥֞את֞ ל֞הֶ֖ם מ֎מ֌֥ו֌ל ב֌ְכ֞א֎֜ים׃

English:

David inquired of GOD, who answered, “Do not go up, but circle around behind them and confront them at the baca kbaca Meaning of Heb. uncertain. trees.

David inquires again, and this time God gives a different instruction: do not attack frontally but circle behind and approach from opposite the baca trees. Radak explains that the appointed hour of victory had not yet arrived, so a maneuver and timing signal were required. The variation models a key principle — past success does not exempt the king from re-consulting God for each new battle.
ךש׎יRashi
מ֎מ֌ו֌ל בְ֌כ֞א֎ים. (תךגום:) ׎מ֎קְ֌בֵל א֎יל֞נַי֞֌א׎:
From opposite the trees. From opposite the trees.

׀סוק כ׮ד · Verse 24

Hebrew:

ו֮֠יה֮֠י (בשמעך) [כ֌ְ֜שׇׁמְעֲך֞֞] אֶת֟ק֧וֹל ׊ְע֞ד֛֞ה ב֌ְך֞אשֵׁ֥י הַב֌ְכ֞א֎֖ים א֣֞ז ת֌ֶחֱך֑֞ץ כ֌֎֣י א־֗ז י֞׊֞րא יְהֹו֞ה֙ לְ׀֞נֶ֔יך֞ לְהַכ֌֖וֹת ב֌ְמַחֲנֵ֥ה ׀ְל֎שְׁת֌֎֜ים׃

English:

And when you hear the sound of marching in the tops of the baca trees, then go into action, for GOD will be going in front of you to attack the Philistine forces.”

The signal will be 'a sound of marching in the tops of the baca trees' — at which David is to spring into action, for God will be going out before him to strike the Philistine camp. Rashi understands the marching as angels stepping atop the trees, sent as reinforcements; Radak adds that the sound is meant to embolden Israel's troops by making them sense divine presence. The verse is one of Tanakh's most evocative depictions of providence as audible accompaniment to battle.
ךש׎יRashi
אֶת קוֹל ׊ְע֞ד֞ה בְ֌ך֞אשֵׁי הַבְ֌כ֞א֎ים. הֵם מַלְא֞כ֎ים הַ׊֌וֹעֲד֎ים בְ֌ך֞אשֵׁי ה֞א֎יל֞נוֹת, אֲשֶׁך אֲנ֎י שׁוֹלֵחַ לְעֶזְך֞תֶך֞: א־ז תֶ֌חֱך֞ץ. ת֞֌ך֎ים קוֹל מ֮לְח־מ־ה וְאַבְחַת חֶךֶב, גל׀י׎ד בלע׎ז, וְכֵן (שמות יא:ז): ׎לֹא יֶחֱךַץ כֶ֌לֶב לְשׁוֹנוֹ׎:
The sound of stepping on the tops of the trees. These are angels stepping on the tops of the trees that I am sending to help you. Then shout [war whoops]. Lift up [and bring forth] the sound of war and the fear of the sword Galfer in Old French, and similarly [we find] "A dog will not sharpen its tongue [growl].

׀סוק כ׮ה · Verse 25

Hebrew:

וַי֌ַրעַשׂ ד֌֞ו֎ד֙ כ֌ֵ֔ן כ֌ַאֲשֶׁ֥ך ׊֎ו֌֖֞הו֌ יְהֹו֑֞ה וַי֌ַךְ֙ אֶת֟׀֌ְל֎שְׁת֌֎֔ים מ֎ג֌ֶ֖בַע עַד֟ב֌ֹאֲך֥֞ ג֞֜זֶך׃ {×€}

English:

David did as GOD had commanded him; and he routed the Philistines from Geba all the way to Gezer.

David obeys precisely and routs the Philistines from Geba all the way to Gezer — a sweep that pushes them out of the central highlands and back toward the coastal plain. Radak notes that Chronicles reads 'Gibeon' for 'Geba,' but they refer to the same starting point. The chapter ends as it began — with David's full obedience to divine guidance vindicating his kingship and securing the borders of his new realm.

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