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2 Samuel 5
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2 Samuel 5
2 Samuel 5 is the fifth chapter of the Second Book of Samuel in the Old Testament of the Christian Bible or the second part of Books of Samuel in the Hebrew Bible. According to Jewish tradition the book was attributed to the prophet Samuel, with additions by the prophets Gad and Nathan, but modern scholars view it as a composition of a number of independent texts of various ages from c. 630–540 BCE. This chapter contains the account of David's reign in Hebron and Jerusalem. This is within a section comprising 1 Samuel 16 to 2 Samuel 5 which records the rise of David as the king of Israel, and a section comprising 2 Samuel 2–8 which deals with the period when David set up his kingdom.
This chapter was originally written in the Hebrew language. It is divided into 25 verses.
Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text tradition, which includes the Codex Cairensis (895), Aleppo Codex (10th century), and Codex Leningradensis (1008). Fragments containing parts of this chapter in Hebrew were found among the Dead Sea Scrolls including 4Q51 (4QSama; 100–50 BCE) with extant verses 1–3, 6–16, 18–19.
Extant ancient manuscripts of a translation into Koine Greek known as the Septuagint (originally was made in the last few centuries BCE) include Codex Vaticanus (B; B; 4th century) and Codex Alexandrinus (A; A; 5th century).
The narrative of David's reign in Hebron in 2 Samuel 1:1–5:5 has the following structure:
David's narrative of his ascension to the throne in Hebron is framed by an opening verse that looks backward to the final chapters of 1 Samuel (Saul's death and David's refuge in Ziklag) and closing verses that look forward to David's rule in Jerusalem (2 Samuel 5). The action begins when David received Saul's crown and concludes when he was finally able to wear that crown. David executes the Amalekite who claims to have assisted Saul with his suicide and those who murdered Ishbaal. Two laments were recorded: one for Saul and Jonathan and another shorter one for Abner. At the center are the two key episodes: the existence of two kings in the land (David and Ishbaal), because Joab's forces could not conquer Saul's territory on the battlefield. However, this was resolved when Ishbaal foolishly challenged Abner's loyalty, causing Abner to switch sides that eventually brought Saul's kingdom under Davidic rule.
With Ishbaal's death, David had no more rival for the throne of Israel (verses 1–2). The "tribes of Israel", noting his ties with the house of Saul, his proven leadership against the Philistines as well as God's promises to make him king, sent the 'elders of Israel' (cf. 'elders of Judah' in 2 Samuel 2:4) to Hebron to make 'a covenant... before the LORD', then anoint David as 'king'.
The next important step was the capture of Jerusalem (verses 6–9), which until then was occupied by the 'Jebusites', who were of Canaanite origin (Genesis 10:16). The name of Jerusalem is found in Egyptian Execration texts of the 19th and 18th centuries BCE and in the Amarna texts of the 14th century BCE. The Israelites did not capture the city when they conquered Canaan (Joshua 15:63; Judges 1:21), so it became a foreign independent enclave until David captured it. The fortress (or stronghold) is strategically located away from the main north–south routes and situated more or less on the border between Judah and the rest of Israel, so it was a wise choice as capital. The Jebusites were so confident that their city could never be taken, so they said to David that even handicapped persons, 'the blind and the lame', would be able to defend it (verse 6). When David conquered the city he used the phrase back to call the defeated defenders 'the lame and the blind' (verse 8). The attackers went 'up the water shaft' to enter the city (verse 8), that is, the vertical shaft from the city to the Spring of Gihon, then David occupied the fortress on the hill in the south-eastern corner of Jerusalem, also called "Ophel", and renamed it 'the city of David'. The account of David capturing of the city has a fitting conclusion in verse 10, which could be intended as the closing statement of the history of David's rise to the throne of Israel.
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2 Samuel 5
2 Samuel 5 is the fifth chapter of the Second Book of Samuel in the Old Testament of the Christian Bible or the second part of Books of Samuel in the Hebrew Bible. According to Jewish tradition the book was attributed to the prophet Samuel, with additions by the prophets Gad and Nathan, but modern scholars view it as a composition of a number of independent texts of various ages from c. 630–540 BCE. This chapter contains the account of David's reign in Hebron and Jerusalem. This is within a section comprising 1 Samuel 16 to 2 Samuel 5 which records the rise of David as the king of Israel, and a section comprising 2 Samuel 2–8 which deals with the period when David set up his kingdom.
This chapter was originally written in the Hebrew language. It is divided into 25 verses.
Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text tradition, which includes the Codex Cairensis (895), Aleppo Codex (10th century), and Codex Leningradensis (1008). Fragments containing parts of this chapter in Hebrew were found among the Dead Sea Scrolls including 4Q51 (4QSama; 100–50 BCE) with extant verses 1–3, 6–16, 18–19.
Extant ancient manuscripts of a translation into Koine Greek known as the Septuagint (originally was made in the last few centuries BCE) include Codex Vaticanus (B; B; 4th century) and Codex Alexandrinus (A; A; 5th century).
The narrative of David's reign in Hebron in 2 Samuel 1:1–5:5 has the following structure:
David's narrative of his ascension to the throne in Hebron is framed by an opening verse that looks backward to the final chapters of 1 Samuel (Saul's death and David's refuge in Ziklag) and closing verses that look forward to David's rule in Jerusalem (2 Samuel 5). The action begins when David received Saul's crown and concludes when he was finally able to wear that crown. David executes the Amalekite who claims to have assisted Saul with his suicide and those who murdered Ishbaal. Two laments were recorded: one for Saul and Jonathan and another shorter one for Abner. At the center are the two key episodes: the existence of two kings in the land (David and Ishbaal), because Joab's forces could not conquer Saul's territory on the battlefield. However, this was resolved when Ishbaal foolishly challenged Abner's loyalty, causing Abner to switch sides that eventually brought Saul's kingdom under Davidic rule.
With Ishbaal's death, David had no more rival for the throne of Israel (verses 1–2). The "tribes of Israel", noting his ties with the house of Saul, his proven leadership against the Philistines as well as God's promises to make him king, sent the 'elders of Israel' (cf. 'elders of Judah' in 2 Samuel 2:4) to Hebron to make 'a covenant... before the LORD', then anoint David as 'king'.
The next important step was the capture of Jerusalem (verses 6–9), which until then was occupied by the 'Jebusites', who were of Canaanite origin (Genesis 10:16). The name of Jerusalem is found in Egyptian Execration texts of the 19th and 18th centuries BCE and in the Amarna texts of the 14th century BCE. The Israelites did not capture the city when they conquered Canaan (Joshua 15:63; Judges 1:21), so it became a foreign independent enclave until David captured it. The fortress (or stronghold) is strategically located away from the main north–south routes and situated more or less on the border between Judah and the rest of Israel, so it was a wise choice as capital. The Jebusites were so confident that their city could never be taken, so they said to David that even handicapped persons, 'the blind and the lame', would be able to defend it (verse 6). When David conquered the city he used the phrase back to call the defeated defenders 'the lame and the blind' (verse 8). The attackers went 'up the water shaft' to enter the city (verse 8), that is, the vertical shaft from the city to the Spring of Gihon, then David occupied the fortress on the hill in the south-eastern corner of Jerusalem, also called "Ophel", and renamed it 'the city of David'. The account of David capturing of the city has a fitting conclusion in verse 10, which could be intended as the closing statement of the history of David's rise to the throne of Israel.
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