2 Samuel 21
Bob Utley · Citado em PreceptAustin
2 Samuel 21
Utley - Atonement (BDB 497, KB, 493, Piel IMPERFECT) is a powerful sacrificial term. David sensed the need for an act of eye-for-eye justice. SPECIAL TOPIC: ATONEMENT Make atonement (forgive, appease) (See "mercy seat") (03722) kapar means to make atonement, to make reconciliation (to reconcile), to purge, to make propitiation (to propitiate), to pacify, to cancel. There are two main ideas regarding the meaning of kapar - (1) Kapar means to cover over sin (2) A number of resources however favor the idea that kapar means to wipe away. These ideas are discussed more below. Richards notes that "It is often said that the idea expressed (in kapar) is one found in a possibly related Arabic root that means “to cover or conceal.” Atonement would then denote a covering that conceals a person’s sin and makes it possible for him to approach God. Although this relationship is possible, the language link is not at all certain. What is certain is the role that atonement played in the religion of Israel—a role given to atonement by God to carry a vital message about our faith." The NET Bible Note (these are usually very good, even if a bit technical) states that the primary sense of the kapar is "to wipe [something off (or on)]" (see esp. the goal of the sin offering, Lev 4, "to purge" the tabernacle from impurities), but in some cases it refers metaphorically to "wiping away" anything that might stand in the way of good relations by bringing a gift (see, e.g., Ge 32:20, "to appease; to pacify" as an illustration of this). The translation "make atonement" has been retained in Leviticus 1:4 because, ultimately, the goal of either purging or appeasing was to maintain a proper relationship between the LORD (Who dwelt in the tabernacle) and Israelites in whose midst the tabernacle was pitched. As might be surmised the verb kapar is found most often in the Pentateuch, especially in Leviticus. In Leviticus, kapar is especially prominent in Leviticus 16, occurring 16 times in the great chapter that describes the annual Day of Atonement. Vine writes that "Most uses of kapar involve the theological meaning of “covering over,” often with the blood of a sacrifice, in order to atone for some sin. It is not clear whether this means that the “covering over” hides the sin from God’s sight or implies that the sin is wiped away in this process." Mounce writes that while kapar can mean "to cover, to ransom, or to wipe clean/purge, it is the last one that seems most appropriate in the OT." (1) When kāpar is used in verses not connected with Israel’s sacrificial system, it has the nuance of wiping something clean or appeasing someone. Jacob attempts to appease Esau’s anger (i.e., to wipe the anger off his face) by the enormous gift he has sent on ahead of his actual encounter with him (Gen 32:20). Similarly, a wise man knows how to wipe away a king’s wrath (Pr 16:14). (2) In Israel’s religious ceremonies other than the Day of Atonement, kāpar usually refers to God’s wiping away our sins through various sacrifices (cf. Lev 1:4; 4:20, 26, 31). Note especially the parallel lines of Jer 18:23: “Do not forgive their crimes or blot out their sins from your sight.” To forgive sins is to blot them out and wipe them clean. As Ps 65:3 attests, when we come to God overwhelmed by our sins, God wipes them clean (KJV, “will purge them away”; NIV “forgave”; cf. Ps 78:38 where "forgave" = kapar). (3) As described in Lev 16 (kāpar occurs 16x), the Day of Atonement was a day of purging sins from the holy sanctuary. All throughout the year, the priest sprinkled the blood of sacrificial animals in front of the curtain of the sanctuary (e.g., Lev 4:6) and thus symbolically transferred the sins of God’s people into his Holy Place. By the end of the year, that place was, as it were, filled up with all their sins. Something had to be done in order to “clean house”; this was the purpose of the Day of Atonement. Note how in the final stage of this ceremony, the sins of God’s people were placed on the head of the live goat, who then carried them far away into the desert, never to be seen again. There was now “room” for another year’s worth of sin in the Most Holy Place. Jesus, of course, has by his sacrifice taken away our sins once for all (Heb 9–10). See NIDOTTE, 2:699–702. (Mounce’s Complete Expository Dictionary of Old & New Testament Words) Here are the cognate (related) words: Make Atonement (03722) kapar כָּפַר Atonement (03725) kippur/kippurim כִּפֻּרִים Mercy Seat (03727) kapporet כַּפֹּרֶת Ransom (03724) koper ATONEMENT — the act by which God restores a relationship of harmony and unity between Himself and human beings. The word can be broken into three parts that express this great truth in simple but profound terms: “at-one-ment.” Through God’s atoning grace and forgiveness, we are reinstated to a relationship of at-one-ment with God, in spite of our sin… Although Old Testament believers were truly forgiven and received genuine atonement through animal sacrifice, the New Testament clearly states that during the Old Testament period God’s justice was not served: “For it is not possible that the blood of bulls and goats could take away sins” (Heb. 10:4). Atonement was possible “because in His forbearance God had passed over the sins that were previously committed” (Rom. 3:25). However, God’s justice was served in the death of Jesus Christ as a substitute: “Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption” (Heb. 9:12). “And for this reason He is the Mediator of the new covenant” (Heb. 9:15).(Nelson’s new illustrated Bible dictionary) ATONEMENT. The word ‘atonement’ is one of the few theological terms which derive basically from Anglo-Saxon. It means ‘a making at one’, and points to a process of bringing those who are estranged into a unity… Its use in theology is to denote the work of Christ in dealing with the problem posed by the sin of man, and in bringing sinners into right relation with God. (New Bible dictionary) ATONEMENT - The English word atonement is derived from the two words “at onement” and denotes a state of togetherness and agreement between two people. Atonement presupposes two parties that are estranged, with the act of atonement being the reconciliation of them into a state of harmony. The theological meaning is the reconciliation between God and his fallen creation, especially between God and sinful human beings. Atonement is thus a solution to the main problem of the human race-its estrangement from God stemming from the fall of Adam and Eve. (Dictionary of biblical imagery) ATONEMENT - The root meaning in English, “reparation,” leads to the secondary meaning of reconciliation, or “at-one-ment,” the bringing together into harmony of those who have been separated, enemies. (New International Bible Dictionary) ATONEMENT In Christian thought, the act by which God and man are brought together in personal relationship. The term is derived from Anglo-Saxon words meaning “making at one,” hence “at-one-ment.” It presupposes a separation or alienation that needs to be overcome if human beings are to know God and have fellowship with him. As a term expressing relationship, atonement is tied closely to such terms as reconciliation and forgiveness. (Tyndale Bible dictionary) ATONEMENT - Primarily in the Old Testament, atonement refers to the process God established whereby humans could make an offering to God to restore fellowship with God. Such offerings, including both live and dead animals, incense, and money, were required to remove the bad effects of human sin. (Atonement - Holman Bible Dictionary) 2 Samuel 21:4 Then the Gibeonites said to him, "We have no concern of silver or gold with Saul or his house, nor is it for us to put any man to death in Israel." And he said, "I will do for you whatever you say." We have no concern of silver or gold Ps 49:6-8 1Pe 1:18,19 2 Samuel 21 Resources - Multiple Sermons and Commentaries THE GIBEONITE'S RESPONSE TO DAVID Then - Marks progression in the narrative, in this case the response of the Gibeonites. the Gibeonites said to him, "We have no concern of silver or gold with Saul or his house, nor is it for us to put any man to death in Israel." - The Gibeonites did not desire a monetary payment or death of anyone in Israel, both quite magnanimous answers for men who presumably were still pagans (but perhaps not?). Kirkpatrick on no concern of silver or gold - No money compensation could expiate Saul’s offence. Money-compensation for murder is allowed by the laws of most nations in a primitive stage, e.g. of the ancient Germans (Tac. Germ. 21); the Anglo-Saxons; and the Arabs of the present day. It was expressly forbidden by the Mosaic Law (Nu 35:31-32), because a mere money fine is insufficient to enforce strict regard for life, and such a custom may easily be abused by the rich. Utley - The Gibeonites do not want a money compensation to cover Saul's genocide (cf Nu 35:31-32; see Hard Sayings of the Bible, pp. 170-171). They want a blood atonement (i.e., eye-for-eye justice). And he said, "I will do for you whatever you say - David is open to carry out whatever the Gibeonites request. Remember he has heard from the LORD and which would presumably mean he had heard that he was to do what the Gibeonites desired. 2 Samuel 21:5 So they said to the king, "The man who consumed us and who planned to exterminate us from remaining within any border of Israel, LXE 2 Samuel 21:5 And he said, What say ye? speak, and I will do it for you. And they said to the king, The man who would have made an end of us, and persecuted us, who plotted against us to destroy us, let us utterly destroy him, so that he shall have no standing in all the coasts of Israel. KJV 2 Samuel 21:5 And they answered the king, The man that consumed us, and that devised against us that we should be destroyed from remaining in any of the coasts of Israel, NET 2 Samuel 21:5 They replied to the king, "As for this man who exterminated us and who schemed against us so that we were destroyed and left without status throughout all the borders of Israel– CSB 2 Samuel 21:5 They replied to the king, "As for the man who annihilated us and plotted to destroy us so we would not exist within the whole territory of Israel, ESV 2 Samuel 21:5 They said to the king, "The man who consumed us and planned to destroy us, so that we should have no place in all the territory of Israel, NIV 2 Samuel 21:5 They answered the king, "As for the man who destroyed us and plotted against us so that we have been decimated and have no place anywhere in Israel, NLT 2 Samuel 21:5 Then they replied, "It was Saul who planned to destroy us, to keep us from having any place at all in the territory of Israel. NRS 2 Samuel 21:5 They said to the king, "The man who consumed us and planned to destroy us, so that we should have no place in all the territory of Israel-- The man: 2Sa 21:1 Es 9:24,25 Mt 7:2 planned to exterminate, Da 9:26 2 Samuel 21 Resources - Multiple Sermons and Commentaries GIBEONITES REPLY INTRODUCES SAUL AS THEIR MAJOR ADVERSARY So they said to the king, "The man who consumed us and who planned to exterminate us from remaining within any border of Israel - CSB = "so we would not exist within the whole territory of Israel." Clearly in context the man who consumed us, etc, is a reference to King Saul. In his zeal he had planned to annihilate the Gibeonites, a task he clearly did not accomplish for these men were offspring of the mistreated people group. Utley - Notice three things Saul wanted to do to the Gibeonites. (1) consumed us ‒ BDB 477, KB 476, Piel PERFECT, (2) planned to exterminate us ‒ BDB 1029, KB 1552, Niphal PERFECT (3) that we should have no place in Israel ‒ BDB 426, KB 427, Hithpael INFINITIVE CONSTRUCT 2 Samuel 21:6 let seven men from his sons be given to us, and we will hang them before the LORD in Gibeah of Saul, the chosen of the LORD." And the king said, "I will give them." BGT 2 Samuel 21:6 δότω ἡμῖν ἑπτὰ ἄνδρας ἐκ τῶν υἱῶν αὐτοῦ καὶ ἐξηλιάσωμεν αὐτοὺς τῷ κυρίῳ ἐν Γαβαων Σαουλ ἐκλεκτοὺς κυρίου καὶ εἶπεν ὁ βασιλεύς ἐγὼ δώσω LXE 2 Samuel 21:6 Let one give us seven men of his sons, and let us hang them up in the sun to the Lord in Gabaon of Saul, as chosen out for the Lord. And the king said, I will give them. KJV 2 Samuel 21:6 Let seven men of his sons be delivered unto us, and we will hang them up unto the LORD in Gibeah of Saul, whom the LORD did choose. And the king said, I will give them. NET 2 Samuel 21:6 let seven of his male descendants be turned over to us, and we will execute them before the LORD in Gibeah of Saul, who was the LORD's chosen one." The king replied, "I will turn them over." CSB 2 Samuel 21:6 let seven of his male descendants be handed over to us so we may hang them in the presence of the LORD at Gibeah of Saul, the LORD's chosen." The king answered, "I will hand them over." ESV 2 Samuel 21:6 let seven of his sons be given to us, so that we may hang them before the LORD at Gibeah of Saul, the chosen of the LORD." And the king said, "I will give them." NIV 2 Samuel 21:6 let seven of his male descendants be given to us to be killed and exposed before the LORD at Gibeah of Saul--the LORD's chosen one." So the king said, "I will give them to you." NLT 2 Samuel 21:6 So let seven of Saul's sons be handed over to us, and we will execute them before the LORD at Gibeon, on the mountain (Cf 2Sa 21:9) of the LORD. " "All right," the king said, "I will do it." NRS 2 Samuel 21:6 let seven of his sons be handed over to us, and we will impale them before the LORD at Gibeon on the mountain (Cf 2Sa 21:9) of the LORD." The king said, "I will hand them over." NJB 2 Samuel 21:6 we want seven of his descendants handed over to us; and we shall dismember them before Yahweh at Gibeon on Yahweh's hill.' 'I shall hand them over,' said the king. NAB 2 Samuel 21:6 let seven men from among his descendants be given to us, that we may dismember them before the LORD in Gibeon, on the LORD'S mountain." The king replied, "I will give them up." YLT 2 Samuel 21:6 let there be given to us seven men of his sons, and we have hanged them before Jehovah, in the height of Saul, the chosen of Jehovah.' And the king saith, 'I do give;' hang: 2Sa 17:23 18:10 Ge 40:19,22 Nu 25:4,5 De 21:22 Jos 8:29 10:26 Ezr 6:11 Es 9:10,13,14 Mt 27:5 in: 1Sa 10:26 11:4 chosen of the Lord, 1Sa 9:16,17 10:1,24 Ac 13:21 2 Samuel 21 Resources - Multiple Sermons and Commentaries Related Passages: Numbers 35:33-34+ ‘So you shall not pollute the land in which you are; for blood pollutes the land and no expiation can be made for the land for the blood that is shed on it, except by the blood of him who shed it. 34‘ You shall not defile the land in which you live, in the midst of which I dwell; for I the LORD am dwelling in the midst of the sons of Israel.’” Exodus 20:5+ “You shall not worship them or serve them; for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and the fourth generations of those who hate Me, 1 Samuel 10:24+ Samuel said to all the people, “Do you see him whom the LORD has chosen? Surely there is no one like him among all the people.” So all the people shouted and said, “Long live the king!” THEIR TERMS - HEADS OF TWO SONS & SEVEN GRANDSONS OF SAUL Let seven men from his sons be given to us, and we will hang them (NAS note = "expose them") before the LORD in Gibeah (Saul's hometown) of Saul, the chosen of the LORD - Thankfully the Gibeonites did not seek a wholesale slaughter of Israelites as Saul had apparently done to their tribe. Seven is the Biblical number signifying completion, in this case in the eyes of the Gibeonites completely fulfilling the payment of blood for blood (see above) for the covenant which was broken 400 years before. Notice these (presumably) pagan peoples say before the LORD, implying they understand something of Jehovah and His law. Interesting! Note they also dictate the place of the hanging is to be in Gibeah the hometown of the perpetrator King Saul, whom they add was chosen of the LORD implying they knew something about 1Sa 10:24+! Kirkpatrick on seven - A sacred number, for their execution was to be a solemn religious act of expiation. Utley on let seven men...be given to us - This is a good example of Ex 20:5+ (but not Ex 20:6+; see Gleason Archer, Encyclopedia of Bible Difficulties; and Hard Sayings of the Bible). The number seven was a symbolic number (See SYMBOLIC NUMBERS IN SCRIPTURE)
2 Samuel 21
Utley - Even though David was an active partner in the death of these seven children of Saul, he honors them and Saul by a special burial of all the family in the land of Benjamin (i.e., the family tomb of Kish) Kirkpatrick on the men of Jabesh-gilead - The citizens, lit. lords or possessors of Jabesh-Gilead; a term peculiar to the books of Joshua, Judges, and Samuel (Joshua 24:11; Jdg 9:2 ff; Jdg 20:5; 1 Samuel 23:11-12). For their bold rescue of the bodies see 1 Samuel 31:11-13. Cp. 2 Samuel 2:4. 2 Samuel 21:13 He brought up the bones of Saul and the bones of Jonathan his son from there, and they gathered the bones of those who had been hanged. 2 Samuel 21 Resources - Multiple Sermons and Commentaries DAVID'S KINDNESS IN BURYING SAUL'S SONS He brought up the bones of Saul and the bones of Jonathan his son from there, and they gathered the bones of those who had been hanged - So the two older collections of bones were collected with the fresher bones (most of the flesh would likely have decomposed) of the seven "sons of Saul" who were hanged. As an aside, this action by David would support that he was not taking personal revenge against the house of Saul. 2 Samuel 21:14 They buried the bones of Saul and Jonathan his son in the country of Benjamin in Zela, in the grave of Kish his father; thus they did all that the king commanded, and after that God was moved by prayer for the land. buried: 2Sa 3:32 4:12 Zela: Jos 18:28 1Sa 10:2, Zelzah God: 2Sa 24:25 Ex 32:27-29 Nu 25:13 Jos 7:26 1Ki 18:40,41 Jer 14:1-7 Joe 2:18,19 Am 7:1-6 Jon 1:15 Zec 6:8 2 Samuel 21 Resources - Multiple Sermons and Commentaries A PROPER BURIAL IN THE FAMILY PLOT They buried the bones of Saul and Jonathan his son in the country of Benjamin ("son of the right hand" or "son of good fortune") in Zela ("slope," "rib"), in the grave of Kish ("snare," "bent") his father; thus they did all that the king commanded - The Israelites obeyed the king's command to bury all the bones. Gordon: Strangely, the preoccupation of these verses is with the honourable burial of the remains of Saul and Jonathan, as if David hoped to forestall criticism for the harsh treatment of Saul’s family by this act of piety towards the memory of its most senior members. It would not have been the first time that he had tried to make political capital out of the bones of Saul and Jonathan (cf. 2Sa 2:4-7+). (Borrow 1 & 2 Samuel) and after that God was moved by prayer for the land (of Israel) - We learn how God responds when people repent, humble themselves before Him, and seek Him in prayer. How would God be moved? Apparently the famine was broken. The significance of the rain mentioned in verse 10 is uncertain. Note that even though Saul's sins had been recompensed to the Gibeonites, prayer (presumably David and godly Israelites) was offered to Him and played a role (as the prayer of the righteous always does mysteriously) in moving the hand of God. In other words as the CSB says "After this, God answered prayer for the land" or the ESV "after that God responded to the plea for the land." The NLT is a paraphrase but is probably accurately in saying "God ended the famine in the land." NET Note on God was moved by prayer - Heb "was entreated." The verb is an example of the so-called niphal tolerativum, with the sense that God allowed himself to be supplicated through prayer (cf. GKC 137 §51.c). Utley on God was moved by prayer for the land" David's actions, (1) David's prayer, 2Sa 21:1 (2) justice involving Saul's descendants, 2Sa 21:2-9; (3) the proper burial of Saul and his sons and grandsons, 2Sa 21:10-14, all of which caused God to remove the curse (Leviticus 26; Deuteronomy 28) of the famine (cf. 2Sa 24:25).
2 Samuel 21
Utley - SPECIAL TOPIC: TERMS USED FOR TALL/POWERFUL WARRIORS OR PEOPLE GROUPS (GIANTS) These large/tall/powerful people are called by several names. Nephilim (giants, BDB 658, KB 709) ‒ Gen. 6:4 (see SPECIAL TOPIC: Sons of God in Genesis 6); Num. 13:33. LXX translates it as "giants" (cf. 1 Enoch 6-19) See also SPECIAL TOPIC: NEPHILIM Rephaim (giants, BDB 952 II, KB 1274) ‒ Gen. 14:5; 15:20; Deut. 2:11,20; 3:11,13; Josh. 12:4; 13:12; 2 Sam. 21:16,18,20,22; 1 Chr. 20:4,6,8 See also SPECIAL TOPIC: REPHAIM Zamzummin (BDB 273, KB 266), ‒ Gen. 14:5; Deut. 2:20 Who were the Zamzummim? | GotQuestions.org Emim (BDB 34), ancient inhabitants of Moab. The name may be related to the Hebrew root (BDB 33), "terror" ‒ Gen. 14:5; Deut. 2:10-11 Anakim (sons of Anak, the long-necked ones, BDB 778 I, KB 859 II) ‒ Num. 13:33; Deut. 1:28; 2:10-11,21; 9:2; Jos. 11:21-22; 14:12,15; 15:14; Jdgs. 1:20 See also SPECIAL TOPIC: ANAKIM Notice how Gen. 14:5 mentions three of these groups of large men (cf. LXX, Vulgate). The term Rephain is also used of those living in Sheol (cf. Job 26:5; Ps. 88:10-11; Isa. 26:14,19). Related Resources: Was Goliath one of the Nephilim? | GotQuestions.org Who / what were the Nephilim? | GotQuestions.org Are there descendants of the Nephilim in the world today? | GotQuestions.org Are the demons the disembodied spirits of the Nephilim? | GotQuestions.org Who were the Rephaim? | GotQuestions.org 2 Samuel 21:17 But Abishai the son of Zeruiah helped him, and struck the Philistine and killed him. Then the men of David swore to him, saying, "You shall not go out again with us to battle, so that you do not extinguish the lamp of Israel." Abishai: 2Sa 20:6-10 helped him: 2Sa 22:19 Ps 46:1 144:10 You shall not 2Sa 18:3 extinguish (quench) : 2Sa 14:7 1Ki 11:36 15:4 Ps 132:17 Joh 1:8,9 5:35 2 Samuel 21 Resources - Multiple Sermons and Commentaries ABISHAI TO THE RESCUE But - Contrast. Giant intended to kill David but by contrast, David was not alone and not without help. Abishai (father of a gift) the son of Zeruiah helped ('azar; boetheo = strictly run to the aid of one who cries for help; hence help, come to the aid of, rescue) him, and struck the Philistine and killed him - It is interesting that Abishai (and Joab) are referred to as sons of David's sister some 25 times. The Zeruiah boys were impetuous but were quick to draw a sword which they wielded with skill. The last offer of Abishai to defend David against Shimei was refused (as was Abishai's willingness to pen Saul with a spear - 1Sa 26:6-8,9+), but now he would come to the aid of David to prevent the giant from killing David. How different this battle is from the first battle that David had with Goliath back in 1 Samuel 17. Here, if it had not been for the intervention of Abishai, it appears that exhausted, weary David would have lost his life in this conflict. However it does not appear that David was a non-participant in these giant slayings for 2Sa 21:22 says "they fell by the hand of David and by the hand of his servants." Then - Marks progression and in this context functions essentially like a term of conclusion. The men (troops, soldiers) of David swore (took and oath) to him, saying, "You shall not ("must never" - CSB; "never again"- NIV) go out again with us to battle - Swore indicates they gave a strong admonition/exhortation to David. They realized that David was old and weary and that the enemy sought to take out their leader and they wanted to minimize any possibility of that occurring. So that (purpose clause) you do not extinguish (quench) the lamp of Israel." - NLT - "Why risk snuffing out the light of Israel?" The metaphor is interesting, in that David's men see him as a light and his death would bring darkness in the land. Kirkpatrick - Extinguishing the lamp is a natural metaphor for changing the light of prosperity into the darkness of calamity; and in particular David’s sovereignty was the lamp which God’s favour had lighted for the well-being of His people. An Arab in misfortune says, “Fate has put out my lamp.” Cp. Job 18:6; Proverbs 13:9. Adam