Poole on 2 Samuel 12:5-12: David's Parabolic Reproof

Verse 5:[1]  And David’s anger was greatly kindled against the man; and he said to Nathan, As the LORD liveth, the man that hath done this thing shall surely die (or, is worthy to die, or, is a son of death,[2] 1 Sam. 26:16[3])…

[He is a son of death]  That is, liable to death (Menochius out of Lyra).  You will say, that theft was not capital, Exodus 22 (Martyr).  Response:  1.  This saying contains a hyperbole (Menochius out of Tostatus and Cajetan, Martyr).  That is to say, he could appear liable to death; just as a Judge, with some grievous crime heard, says, He deserves a thousand deaths, while only one could be inflicted by law.  2.  The Law ought indeed to have be kept in a neutral and equitable manner; but (because a legislator is not able to address all cases) it has been placed in the hands of Judges, so that they might either increase or diminishment punishment according to the circumstances (Martyr).  He deserved death on account of his consummate wickedness, which makes it that often punishment is stretched even beyond the laws (Grotius).

The man that hath done this thing shall surely die:  This seems to be more than the fact deserved, or than he had commission to inflict for it, Exodus 22:1.  But it is observable, that David now, when he was most indulgent to himself, and to his own sin, was most severe to others; as appears by this passage and the following relation, verse 31, which was done in the time of David’s impenitent continuance in his sin.

Verse 6:[4]  And he shall restore the lamb (Ex. 22:1; Luke 19:8) fourfold, because he did this thing, and because he had no pity.

[He shall restore the lamb fourfold (thus nearly all interpreters)]  According to the law in Exodus 22:1 (Piscator).  Others translate ‎אַרְבַּעְתָּיִם as twice fourfold (Piscator); verbatim, twice four times; that is, eight times (Vatablus out of Munster, Mariana).  He shall render four according to the law, Exodus 22:1; another four, because he stole from a poor man (Mariana, similarly Munster, Vatablus).  For ‎אַרְבַּעְתָּיִם is of the dual number[5] (Munster).  [To others this does not satisfy.]  The dual termination does not always imply duality (Glassius’ “Grammar” 87), as it is evident from the term ‎שִׁבְעָתַיִם, which in Isaiah 30:26 is sevenfold (Glassius out of Junius).  And wherever ‎שִׁבְעָתַיִם is found, it signifies only sevenfold, as it is evident out of Genesis 4:15;[6] Psalm 12:6;[7] 79:12:[8]  and especially out of Isaiah 30:26, and the light of the sun shall be ‎שִׁבְעָתַיִם, sevenfold, as the light of seven days.  And so those Dual forms do not signify that those groups of four and of seven are doubled; but rather the thing itself, which is treated, is doubled, or multiplied, fourfold, or sevenfold.  And thus all the ancient versions in the passages cited take it, except in this place in Samuel.  Jonathan has ‎עַל חַד אַרְבָעִין, forty for one:  and the Greek, ἑπταπλασίονα/sevenfold.  But both erroneously.  And so in the Complutensian, Parisian,[9] and English[10] editions is read in the Targum ‎אַרְבָעָא/four, and in the Greek τετραπλάσιον/fourfold.  So also do Josephus, Theodoret, and Ambrose take it.  Moreover, there are examples of similar expression in the Roman tongue:  Thus Pliny, Natural History 8:25, writes, cerastis cornicula sæpe quadragemina esse, the horns on horned snakes are often twice-four; that is (not eight, as the barbarian Interpreters, Vincentius and Belon, take it, but), fourfold, as Nicander[11] has it, whom he follows.  Thus Virgil, Æneid 6, and the foaming mouths of the septemgemini/twice-seven Nile are troubled.  That is, sevenfold, from the seven mouths.  Thus Claudian[12] calls Rome’s Hills septemgeminas/twice-seven, that is, sevenfold in Rome’s seven hills.  Thus Livy, History of Rome 1, says of the Horatii and Curiatii,[13] the tergemini/twice-three take up arms; in the place of which further on, the threefold youths.  Thus Virgil, Æneid 4, and tergemina/twice-three Hecate,[14] and the three faces of virgin Diana.[15]  And Æneid 8, by the death of tergemini/twice-three Geryon.[16]  Moreover, the more ancient Hebrews note that these words were ominous (Bochart’s A Sacred Catalogue of Animals 1:2:40:395).  For, this was suffered by David, to whom, for the death of one Uriah, four sons died:  1.  this Son of adultery, verse 15, 2.  Amnon,[17] 3.  Absalom,[18] 4.  and Adonijah[19] (Menochius out of Lyra, Bochart’s A Sacred Catalogue of Animals out of the Hebrews).  But Rabbi Salomon and Kimchi substitute Thamar in the place of Adonijah, who survived his father (Bochart’s A Sacred Catalogue of Animals).  And for one seduced Bath-sheba ten of his concubines were defiled[20] (Menochius).

Verse 7:[21]  And Nathan said to David, Thou art the man.  Thus saith the LORD God of Israel, I (1 Sam. 16:13) anointed thee king over Israel, and I delivered thee out of the hand of Saul…

[Thou art the man]  …the fable is narrated concerning thee, with the name changed, as Horace says[22] (Grotius).

Thou art the man; thou hast committed this crime with great aggravations; and out of thine own mouth thy sentence hath proceeded, and thou art worthy of death.

Verse 8:[23]  And I gave thee thy master’s house, and thy master’s wives into thy bosom, and gave thee the house of Israel and of Judah; and if that had been too little, I would moreover have given unto thee such and such things.

[I gave to thee]  By right of confiscation in the presence of the factions of Ish-bosheth (Grotius).

[House]  That is, royal power (Sanchez).  For he succeeded Saul in the Kingdom (Vatablus).  Or rather whatever was pertaining to the family of Saul, servants, wives, wealth, etc. (Sanchez).

[Of thy lord]  Hebrew:  lords.[24]  A Plural in the place of the Singular, that is, of Saul (Piscator).

[And the wives of thy lord in thy bosom]  It is figure of marriage, that a new bride might lie in the bosom of her husband, Lipsius on Tacitus’ Annals 11.  Thus Juvenal,[25] …there was an enormous feast, but also the new bride was lying in the bosom of the bridegroom.[26]  Similarly Catullus[27] and Apuleius[28] (Gataker).  They understand this of Eglah,[29] the wife of Saul, and Michal, the daughter of Saul (thus Munster, Hebrews in Vatablus); or of Michal and Rizpah[30] (Hebrews in Vatablus).  By custom, the widows of a King were only able to marry a King (Grotius).  But how was it able to be, that David took the concubines of his father-in-law? (Martyr).  Responses:  1.  The act is not signified, but his right and power over the wives of Saul, that he might be able to marry them, should he wish (Lapide out of Lyra and Tostatus, Menochius).  2.  I gave to thee wives, etc., not so that thou mightest marry, but rather handle as thou wilt (certain interpreters in Martyr).  Thus He delivered them into his bosom, as He delivered him (that is, Saul) into his hand, 1 Samuel 24:11, whom yet it was not lawful to kill (Gataker).  3.  It was able to happen, that the other wives (of David) in some manner were holding fast to the family of Saul (Martyr).  4.  נָשִׁים signifies, not only wives, but also whatever women.  Now, the women, that is, the daughters of Saul, were Merab and Michal, whom God gave to David as wives[31] (Lapide).  [In the place of in thy bosom, Junius and Tremellius have at thy wish:]  Metonymy.  Thus in Psalm 89:50 (Junius).  But there is no such thing in that passage (Piscator).

Thy master’s wives, or, women, as that word is elsewhere used; as Numbers 31:18.  And though we read not a word of God’s giving, or of David’s taking, any of Saul’s wives into his bosom; or, which is all one, into his bed; yet (which I think to be aimed at here) it might be according to the manner of that time, that the wives and concubines of the precedent king belonged to the successor, to be at least at his dispose.  And to pretend to them, was interpreted little less than pretending to the crown; which made it fatal to Adonijah to ask Abishag, 1 Kings 2:23; and to Abner to be suspected for Rizpah, 2 Samuel 3:8.  And Absalom, usurping the crown, usurped the concubines also; which is looked on as a crime unpardonable, 2 Samuel 16:21.  Nor would this have been reckoned amongst the mercies and blessings which God here is said to give him, and which are opposed to that which he sinfully took.  But we do read, that Merab, Saul’s daughter, was given to him for his wife by Saul’s promise, and consequently by God’s grant; though afterwards Saul perfidiously gave her to another man; and that Michal, the other daughter, was actually given to him, 1 Samuel 18.  And it is very possible that some other of David’s wives were nearly related to the house of Saul; whereby David might design to enlarge and strengthen his interest in the kingdom; although there is no absolute necessity of restraining this to Saul, seeing the word is plural, masters, and may belong to others also, who sometimes were owned by David as his masters, lords, or superiors, such as Nabal was, and some others not elsewhere named might be, whose houses and wives, or, at least, women, God might give to David.

[And if those are small, I shall add to thee much greater things,‎וְאִ֙ם־מְעָ֔ט וְאֹסִ֥פָה לְּךָ֖ כָּהֵ֥נָּה וְכָהֵֽנָּה׃]  And if this is too little, I had been able to add (I was going to add [Junius and Tremellius, thus Pagnine], I would have added [Tigurinus]) such and such (Munster), according to these things and according to these things, that is, I would have given to thee things much greater than these (Vatablus).  Others thus:  I shall give to thee things much greater; that is, I am able to recall greater blessings given to thee (Mariana).  Others thus:  The sense is able to be twofold:  1.  If a little, understanding, thou hadst hitherto waited, and hadst not sinned, I would have given, or was going to add, to thee greater things (Vatablus, Martyr).  2.  If a liitle, that is, this was seeming to thee, and thou wast desiring greater; thou oughtest to have asked of me, not by thine own agency to take to thyself.  If thou hadst asked, I would have given (Martyr).

[I shall add greater things]  For example, a stable kingdom in thy house; Messiah to be born of thee; etc. (Tirinus, Sanchez).  Nathan brings these things up as a reproach to David.  You will say, God doth not upbraid anyone, James 1:5.  Response:  1.  In that passage, prayers are treated; God gives liberally, and does not upbraid, as men are wont to do; that is to say, shouldest thou ask a thousand times, thou shalt always receive.  2.  He does not upbraid on this account, that men might be made ashamed; or so that He might satisfy His soul with abuses; but so that He might elicit repentance (Martyr).

Such and such things; such other things as thou hadst wanted, or in reason desired.

Verse 9:[32]  (see 1 Sam. 15:19) Wherefore hast thou (Num. 15:31) despised the commandment of the LORD, to do evil in his sight? (2 Sam. 11:15-17, 27) thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon.

[Wherefore hast thou despised the word of the Lord?]  Thou hast violated the divine law (Menochius, a great many interpreters in Sanchez).  Rather the word is the promise of God concerning the establishment of the kingdom in his family, and the Messiah to be born of him; which he appears to despise, who sees what is pleasing to his benefactor, but does not furnish it; and he acts as if it were nothing, that in this manner perhaps the promise might have been made void (Sanchez).

The commandment of the Lord, that is, those laws of God which forbade thee to do this thing, by not giving them that respect and observance which they deserved.  Uriah the Hittite; that valiant, and generous, and noble person.

[Thou hast taken his wife]  To take her in this way, namely, with previous engagement in illicit intercourse, and with her husband killed, this was evil (Martyr). 

Hast taken his wife to be thy wife:  this he mentions amongst his other sins; partly because he had rewarded her, who by God’s law should have been severely punished; partly because he compassed this marriage by wicked practices, even by Uriah’s murder, and for sinful ends, even for the gratification of his inordinate and sensual lusts, and for the concealment of that sin which he was obliged to confess and lament.

[Thou hast slain him with the sword of the children of Ammon]  That is to say, with the sword of the uncircumcised:  which is a great offense (Vatablus).  He aggravates the sin, because he who was injured was in the covenant of God (Martyr).  He that gives unjust occasion to death kills (Grotius).  The action is attributed to the one commanding and procuring.  Thus in Genesis 46:29, and Joseph made ready his chariot, etc., that is, he arranged for it to be made ready by attendants (Glassius’ “Grammar” 291).  Thou thyself dost whatever thou hast commanded to be done, Ambrose to Theodosius, Epistle 29.[33]  This one thing remains, that I become guilty of thy sins as well.  Those are thine, those are thine; to whom a sin is advantageous, he did it, Seneca’s Medea 3:2 (Gataker).

Hast slain him with the sword of the children of Ammon; those cursed enemies of God, and of his people, whom thou hast encouraged and hardened in their idolatry, by giving up him and others of God’s people into their hands.  And note here, that although David did not kill Uriah himself, nor command any to do it; but only that he should be put upon dangerous service (which a general of an army oft doth to soldiers under him, on justifiable accounts, without being therefore legally chargeable with murder, though the person so employed die in the service); yet in God’s account, who judged of David’s design therein, it is justly so reputed.  And therefore, though the Ammonites slew Uriah, yet David is said to have killed him with their sword.

Verse 10:[34]  Now therefore (Amos 7:9) the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife.

[The sword shall not depart from thine house forever[35]]  That is, for a long time (Sanchez).  While thou livest (Grotius, thus Junius, Piscator, Malvenda).  Thus in 1 Samuel 1:22[36] (Junius).  ‎עַד־עוֹלָם is taken diversely according to the subject matter.  This is to be referred to the violent deaths of Ammon, Absalom, etc. (Grotius).  Thine shall die by the sword (Vatablus).  Others thus:  as long as thy royal line and the kingdom of Israel shall endure (Lapide).  Some extend it to the times of Christ:  which little agrees with Exodus 20:5, …unto the third and fourth generation, etc. (Martyr).

Shall never depart from thine house, during the residue of thy life; as appears from the following history.

[Because thou hast despised me (similarly most interpreters), וגו״‎עֵ֚קֶב כִּ֣י ]  In recompense that thou hast despised me (Montanus).  The recompense of which is that, etc.  A recompense is called עֵקֶב, a heel, because, as in the body the heal is last, so the recompense in word; and here the recompense is taken for the punishment (Mariana on verse 6).

Verse 11:[37]  Thus saith the LORD, Behold, I will raise up evil against thee out of thine own house, and I will (Deut. 28:30; 2 Sam. 16:22) take thy wives before thine eyes, and give them unto thy neighbour, and he shall lie with thy wives in the sight of this sun.

[I will raise up, etc.]  God is said to do what He does not impede.  So also to take and to give in what follows (Grotius).  The same action is attributed to God and to Absalom; to the latter, as it is sin; but, as it is punishment, it is able to pertain to God.  In this regard it was not sin, but a part of justice.  Neither does this excuse those sinning, who did those things with another end, and out of their own wickedness; which God did not instill in them, although He was governing their actions (Martyr).

[Evil out of thine own house]  Out of those related by blood, which is the most grievous.  See Psalm 55:12, 13 (Sanchez, Menochius).  That saying of Cæsar is well known, καὶ σὺ τέκνον, thou also, son (Sanchez).

I will raise up evil, to wit, the evil of punishment.  Out of thine own house; from thy own children and family.

[In thine eyes]  That is, with thee knowing (Vatablus, Martyr), and not being able to prevent it (Martyr).  Openly, and without any regard to thee (Menochius).  Otherwise David did not see those things, 2 Samuel 16 (Sanchez).

Before thine eyes, that is, openly, so as thou shalt know it as certainly as if thou didst see it, and yet not be able to hinder it.  Give them, that is, I shall by my providence give him power over them, which I know he will abuse; and I shall not restrain him from so doing, either by my grace or providence.

[To thy neighbor]  Both in blood and affection, namely, Absalom (Menochius, similarly Sanchez, thus Malvenda, Piscator, Grotius).  ‎לְרֵעֶיךָ, to thy companions, that is, one of thy companions, namely, Absalom (Vatablus, similarly Tirinus, Munster).

Unto thy neighbour; to one who is very near to thee, even thy beloved son Absalom.  But God expresseth this here darkly and doubtfully, that the accomplishment of it might not be hindered.

[In the eyes of this sun]  That is, with that Sun looking on:  that is, publicly and openly (Vatablus, similarly Tirinus, Munster); on a clear day (Malvenda).  He shall not cast night, or darkness, over it (Sanchez).  It is Personification, of which sort is that, the sea saw it, and fled; the mountains skipped, etc.[38] (Martyr).  Absalom did this on the roof of the house, 2 Samuel 16, undoubtedly in the same way in which David saw the woman, etc. (Sanchez, Tirinus).  I will inflict a public punishment on the sin that thou hast wished to keep secret (Tirinus).  Hitherto the sermon of Nathan is certain most noble; according to the example of which those that teach in the Church, or correct others, ought to form their own.  First, he sets forth a parable, as the text; then, he adapts it to the present circumstances; next, he addresses the sin, and opens the cause of it, namely, that David had despised God:  at the end he adds threats, so that at length place might be given to consolation (Martyr on verse 7).

In the sight of the sun; in the open day, and in a public place.  The accomplishment hereof, see 2 Samuel 16:22.

Verse 12:[39]  For thou didst it secretly:  (2 Sam. 16:22) but I will do this thing before all Israel, and before the sun.

I will do this thing, that is, I will execute this judgment.  This God did by inclining David’s heart to leave his concubines to keep his house, and so to come into Absalom’s power; by giving up Ahithophel to his own carnal policy, which readily suggested to him that wicked and desperate counsel; and by exposing Absalom to these temptations, and leaving him to his own vicious inclinations, which God certainly knew would in such circumstances produce that effect.  So the sin was wholly from men, but the ordering and overruling their mistakes and miscarriages to this end was from God.

[1] Hebrew:  ‎וַיִּֽחַר־אַ֥ף דָּוִ֛ד בָּאִ֖ישׁ מְאֹ֑ד וַ֙יֹּאמֶר֙ אֶל־נָתָ֔ן חַי־יְהוָ֕ה כִּ֣י בֶן־מָ֔וֶת הָאִ֖ישׁ הָעֹשֶׂ֥ה זֹֽאת׃

[2] Hebrew:  ‎בֶן־מָוֶת.

[3] 1 Samuel 26:16:  “This thing is not good that thou hast done.  As the Lord liveth, ye are worthy to die (‎חַי־יְהוָ֗ה כִּ֤י בְנֵי־מָ֙וֶת֙ אַתֶּ֔ם), because ye have not kept your master, the Lord’s anointed.  And now see where the king’s spear is, and the cruse of water that was at his bolster.”

[4] Hebrew:  ‎וְאֶת־הַכִּבְשָׂ֖ה יְשַׁלֵּ֣ם אַרְבַּעְתָּ֑יִם עֵ֗קֶב אֲשֶׁ֤ר עָשָׂה֙ אֶת־הַדָּבָ֣ר הַזֶּ֔ה וְעַ֖ל אֲשֶׁ֥ר לֹֽא־חָמָֽל׃

[5] Note the dual ending (יִם ָ -).

[6] Genesis 4:15:  “And the Lord said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold (‎שִׁבְעָתַיִם).  And the Lord set a mark upon Cain, lest any finding him should kill him.”

[7] Psalm 12:6:  “The words of the Lord are pure words:  as silver tried in a furnace of earth, purified seven times (‎שִׁבְעָתָיִם).”

[8] Psalm 79:12:  “And render unto our neighbours sevenfold (‎שִׁבְעָתַיִם) into their bosom their reproach, wherewith they have reproached thee, O Lord.”

[9] This appears to be the Biblia Hebraica, Samaritana, Chaldaica, Syriaca, Græca, Latina, et Arabica, edited by Gui-Michel Lejay (1588-1674), a French scholar, expert in Oriental languages.

[10] Brian Walton (1600-1661) was an Anglican priest and scholar.  The great work of his life was the Polyglot Bible, published in the 1650s.  Walton’s Polyglot was more complete than that of Lejay, including the Syriac of Esther, Persic versions of the Pentateuch and Gospels, and Ethiopic versions of the Psalms and New Testament.

[11] Nicander was a second century BC Greek poet and physician.  Theriaca is a poem on venomous animals.

[12] Claudius Claudianus (c. 370-404) was a Latin poet of the court of Emperor Honorius. He wrote works in honor of his patrons, and on mythology.

[13] During the reign of the legendary third king of Rome, Tullus Hostilius, the Horatii were triplet warriors, the sons of one Publius Horatius.  They were chosen as champions to fight their Alban counterparts, the Curiatii.  In the initial fighting, all three Curiatii were injured, but two Horatii were killed.  The surviving Horatius forced the three injured Curiatii to pursue him, separating the Curiatii, and then he slew them one by one.

[14] Hecate was the goddess of the night and moon, of magic and witchcraft.  Among the Romans, she was sometimes called Trivia as the protector of travelers and the crossroads, and is portrayed with a threefold body.

[15] Diana was the virgin goddess of the hunt and nature, of the night and moon, and of crossroads.  She is sometimes contemplated as a triple goddess:  Diana of the hunt merges with Luna (Diana of the moon), and with Hecate (Diana of the underworld).  Like Hecate, Diana sometimes received the epithet, Trivia, as the guardian of roadways.

[16] In Greek mythology, Geryon was a giant, the grandson of Medusa and nephew of Pegasus.  He raised cattle on the island of Erythea of Hesperides in the far west of the Mediterranean.  Geryon is often portrayed as three-headed, or three-bodied.

[17] See 2 Samuel 13.

[18] See 2 Samuel 18.

[19] See 1 Kings 2.

[20] 2 Samuel 16:21, 22; 20:3.

[21] Hebrew: וַיֹּ֧אמֶר נָתָ֛ן אֶל־דָּוִ֖ד אַתָּ֣ה הָאִ֑ישׁ כֹּה־אָמַ֙ר יְהוָ֜ה אֱלֹהֵ֣י יִשְׂרָאֵ֗ל אָנֹכִ֞י מְשַׁחְתִּ֤יךָֽ לְמֶ֙לֶךְ֙ עַל־יִשְׂרָאֵ֔ל וְאָנֹכִ֥י הִצַּלְתִּ֖יךָ מִיַּ֥ד שָׁאֽוּל׃

[22] Satires 1:1:69.

[23] Hebrew: ‎וָאֶתְּנָ֙ה לְךָ֜ אֶת־בֵּ֣ית אֲדֹנֶ֗יךָ וְאֶת־נְשֵׁ֤י אֲדֹנֶ֙יךָ֙ בְּחֵיקֶ֔ךָ וָאֶתְּנָ֣ה לְךָ֔ אֶת־בֵּ֥ית יִשְׂרָאֵ֖ל וִֽיהוּדָ֑ה וְאִ֙ם־מְעָ֔ט וְאֹסִ֥פָה לְּךָ֖ כָּהֵ֥נָּה וְכָהֵֽנָּה׃

[24] Hebrew:  אֲדֹנֶיךָ.

[25] Decimus Junius Juvenalis was a Roman poet, flourishing at the turn of the second century.

[26] Satire 2.

[27] See Poem 61.

[28] Apuleius’ (c. 125-c. 180) novel, Metamorphoses, or The Golden Ass, is the only Latin novel from this period that has survived in its entirety.

[29] 2 Samuel 3:5; 1 Chronicles 3:3.

[30] 2 Samuel 3:7, 8.

[31] 1 Samuel 14:49; 18:17, 19.

[32] Hebrew: ‎מַדּ֜וּעַ בָּזִ֣יתָ׀ אֶת־דְּבַ֣ר יְהוָ֗ה לַעֲשׂ֣וֹת הָרַע֘ בְּעֵינָו֒ אֵ֣ת אוּרִיָּ֤ה הַֽחִתִּי֙ הִכִּ֣יתָ בַחֶ֔רֶב וְאֶ֙ת־אִשְׁתּ֔וֹ לָקַ֥חְתָּ לְּךָ֖ לְאִשָּׁ֑ה וְאֹת֣וֹ הָרַ֔גְתָּ בְּחֶ֖רֶב בְּנֵ֥י עַמּֽוֹן׃

[33] Theodosius I was Roman Emperor from 379 to 395.  In 388, a mob, led by the local bishop, destroyed the Jewish Synagogue at Callinicum.  Theodosius gave commandment for the Synagogue to be rebuilt at the rioters expense, drawing this remonstrance from Ambrose.

[34] Hebrew: ‎וְעַתָּ֗ה לֹא־תָס֥וּר חֶ֛רֶב מִבֵּיתְךָ֖ עַד־עוֹלָ֑ם עֵ֚קֶב כִּ֣י בְזִתָ֔נִי וַתִּקַּ֗ח אֶת־֙אֵשֶׁת֙ אוּרִיָּ֣ה הַחִתִּ֔י לִהְי֥וֹת לְךָ֖ לְאִשָּֽׁה׃ ס

[35] Hebrew:  ‎לֹא־תָס֥וּר חֶ֛רֶב מִבֵּיתְךָ֖ עַד־עוֹלָ֑ם.

[36] 1 Samuel 1:22:  “But Hannah went not up; for she said unto her husband, I will not go up until the child be weaned, and then I will bring him, that he may appear before the Lord, and there abide for ever (‎עַד־עוֹלָם).”

[37] Hebrew:  ‎כֹּ֣ה׀ אָמַ֣ר יְהוָ֗ה הִנְנִי֩ מֵקִ֙ים עָלֶ֤יךָ רָעָה֙ מִבֵּיתֶ֔ךָ וְלָקַחְתִּ֤י אֶת־נָשֶׁ֙יךָ֙ לְעֵינֶ֔יךָ וְנָתַתִּ֖י לְרֵעֶ֑יךָ וְשָׁכַב֙ עִם־נָשֶׁ֔יךָ לְעֵינֵ֖י הַשֶּׁ֥מֶשׁ הַזֹּֽאת׃

[38] Psalm 114:3, 4.

[39] Hebrew:  ‎כִּ֥י אַתָּ֖ה עָשִׂ֣יתָ בַסָּ֑תֶר וַאֲנִ֗י אֶעֱשֶׂה֙ אֶת־הַדָּבָ֣ר הַזֶּ֔ה נֶ֥גֶד כָּל־יִשְׂרָאֵ֖ל וְנֶ֥גֶד הַשָּֽׁמֶשׁ׃ ס