Poole on 2 Samuel 15:19-29: David's Flight from Jerusalem, Part 2

Verse 19:[1]  Then said the king to (2 Sam. 18:2) Ittai the Gittite, Wherefore goest thou also with us? return to thy place, and abide with the king:  for thou art a stranger, and also an exile.

[Return, ‎שׁוּב]  That verb ought to be joined with the latter words of this verse, return to thy place; that is, in Jerusalem, where is thine habitation (Vatablus).

[And dwell with the king (thus the Septuagint), ‎וְשֵׁ֤ב עִם־הַמֶּ֙לֶךְ֙]  And abide (remain [Jonathan]) with the King (Munster, Pagnine, Tigurinus, Montanus, Junius and Tremellius), that is, the new and recently created King, Absalom (Vatablus, similarly Piscator); he does not say, with the parricide, fratricide, etc., but with the king.  Note and admire David’s modesty and lenience (Theodoret in Sanchez).  He does not call him a tyrant, because he, having spoken what he was desiring, had not been persuaded of it (Menochius).  [Others translate the passage otherwise:]  Cease from following the king (Syriac) [thus there is an ellipsis of the preposition מ/ from before עִם/with].  Or, march not out with the king (Arabic).

[For thou art a sojourner, and hast gone out from thy place, ‎כִּי־נָכְרִ֣י אַ֔תָּה וְגַם־גֹּלֶ֥ה אַתָּ֖ה לִמְקוֹמֶֽךָ׃]  For thou art a foreigner, or sojourner (Montanus, Septuagint, Jonathan, Syriac, etc.), that is, thou art not of my domestics, and hence there will be no danger to thee from the new king (Junius).  And thou art also a migrant (or refugee [Malvenda]) to thy place (Montanus, Malvenda).  Even because thou hast migrated from thy place (Septuagint, Strigelius, Osiander).  Or, from thy fatherland (Syriac).  To us thou hast come from thy fatherland, seeking refuge (Arabic).  Thou art inconstant in thy place (Munster).  A wanderer, having no certain abodes (Vatablus out of Munster), who hast not yet sufficiently established thy habitation among us:  for the purpose of a more enduring abode hast thou migrated:  therefore, do not follow me (Vatablus).  And also a wanderer to seek thy place (certain interpreters in Malvenda).  And also thou art going to return to thy place (Junius and Tremellius, Piscator), that is, to Gath, to thy station (for he was a prefect of the reserves of Gath before it was occupied by David [Junius]), if the king unwell to make use of thy labor (Piscator).  [Others render and punctuate it otherwise:]  Return (and remain with the king; for thou art a foreigner and refugee) to thy place (Pagnine).  Because thou art a foreigner, and also if thou art migrating; go for thyself to thy place (Jonathan).  It is not fair, that thou, a sojourner, to be disturbed by our commotions, and that at the beginning of thy residence among us (Menochius).  David was not of that sort of men, who estimate all things by his own advantage:  if only it be good for them, they care for nothing else.  God commends sojourners to our care.[2]  David does not therefore leave himself unprotected, but rather arms himself with the protection of God (Martyr).

Return to thy place; either, first, To thy native country of Gath, where thou wilt be remote from our broils.  Or, secondly, To Jerusalem, where thy settled abode now is.  And abide, or, or abide; for he could not both go to Gath, and tarry in Jerusalem with Absalom.  Although this part of the verse lies otherwise in the Hebrew text, and may be rendered thus, Return (to wit, to Jerusalem) and abide with the king (there); for thou art a stranger and exile from thy own place; or, in respect of thy own place, or, as concerning thy place, that is, in regard of the place of thy birth and former habitation.  With the king; with Absalom, who is now made king by the choice of the people, and therefore is able to give thee that protection and encouragement which thou deservest; whereas I am in a manner deposed, and unable to do for thee what I desired and intended.  A stranger, and also an exile; not much concerned in our affairs, and therefore not fit to be involved in our troubles.

Verse 20:[3]  Whereas thou camest but yesterday, should I this day make thee go up and down (Heb. make thee wander in going[4]) with us? seeing I go (1 Sam. 23:13) whither I may, return thou, and take back thy brethren:  mercy and truth be with thee.

[Thou camest yesterday, ‎תְּמ֣וֹל׀ בּוֹאֶ֗ךָ]  Yesterday thy coming[5] (Montanus), or, was thine advent (Pagnine), thou didst arrive (Tigurinus, Munster); only very recently camest thou (Junius and Tremellius).  The yesterday is taken for whatever past time; thus in 2 Kings 9:26;[6] Job 8:9;[7] Isaiah 30:33[8] (Glassius’ “Grammar” 436).

Thou camest but yesterday; by which it may be gathered that these were not the Israelitish soldiers which went with David to Gath, and came up with him from thence to Hebron, which was above thirty years before this time, but some proselytes which came from thence more lately.  For though this word yesterday be sometimes used of a time long before past, as 2 Kings 9:26; Job 8:9; Isaiah 30:33; yet it seems to be here restrained to a shorter compass by the following words, and by the argument here used.

[Shalt thou this day be compelled to go forth with us? ‎אֲנוֹעֲךָ֤ [אֲנִֽיעֲךָ][9] עִמָּ֙נוּ֙ לָלֶ֔כֶת]  And today shall I make thee with us to go? (Montanus), or, to come? (Vatablus).  Shall I remove thee with us, so that thou mightest come? (Jonathan).  Shall I transport thee, that thou mightest go with us? (Munster, similarly Junius and Tremellius).  Should I disturb thee with us in coming? (Junius).

[Now, I will go whither I will go, ‎וַאֲנִ֣י הוֹלֵ֔ךְ עַ֥ל אֲשֶׁר־אֲנִ֖י הוֹלֵ֑ךְ]  I am going whither I am going (Pagnine).  Whither I might happen to go (Junius and Tremellius, Syriac, etc.).  When I shall go I know not whither.  The same expression is found in 1 Samuel 23:13[10] (Vatablus).  Whither God may will, for provision has not been prepared for me (Martyr).

Go whither I may; I know not whither; having now no certain dwelling-place.

[Lead back with thee thy brethren]  Thy countrymen, and allied Gittites, who follow thee as leader (Menochius).  Those six hundred, of whom mention was made in verse 18 (Piscator).

Thy brethren; thy countrymen and soldiers the Gittites, 2 Samuel 15:18.

[And the Lord shall do with thee mercy and truth, ‎עִמָּ֖ךְ חֶ֥סֶד וֶאֱמֶֽת׃]  [The ‎עִמָּךְ, with thee, some connect with what precedes, lead back thy brethren with thee (Septuagint, Jonathan, Munster).  The rest generally refer it to what follows.]  Mercy (goodness [Tigurinus], grace [Vatablus]) and truth (faithfulness [Tigurinus, Vatablus]) with thee (Montanus, Tigurinus, Mariana), or, shall be with thee (Pagnine, Vatablus).  Understanding, from God, or from me (Mariana).  I shall compensate thee afterwards, gratefully remembering this kindness, and thy faithfulness, that thou didst will to follow me even when I was fleeing (Vatablus).  Return, and render to thy brethren with thee benevolence and loyalty (Junius and Tremellius), that is, gratitude shall be to thee and thy companions from me, and their well-being and peace consult benevolently and faithfully, as I desire (Junius).  Lead back thy brethren with thee, anticipating goodness and truth from me (Munster); to thee, etc.; benevolence and fidelity be granted (Strigelius, Dutch), which sort was shown to me by thee (Dutch).  The Lord do with thee mercy, etc. (Osiander).  Perhaps it is as if he were saying, in thee I have found grace and truth (Mariana).  [Yet others refer the עִמָּךְ, with thee, to what precedes, as already mentioned:]  And there is a bring back of thy brethren with thee:  mercy and truth, understanding, is known; that is, the gratitude of thy soul is known well enough to me.  To the more learned this is more pleasing (Vatablus).  Lead back thy brethren with thee, and do with them mercy and truth (Jonathan).  Thou shalt remain and procure a suitable habitation for thy brethren (Syriac).

Mercy and truth be with thee; since I am now unable to recompense thy kindness and fidelity to me, my hearty prayer to God is, that he would show to thee his mercy, in blessing thee with all sorts of blessings, and his faithfulness, in making good all those promises which he hath made, not to Israelites only, but in and with them to all true-hearted proselytes, such as thou art.

Verse 21:[11]  And Ittai answered the king, and said, (Ruth 1:16, 17; Prov. 17:17; 18:24) As the LORD liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be.

[That in whatever place, etc.]  Hebrew:  ‎כִּי, that is, that, by ellipsis in the place of what would be fully stated, it is certain that.  And so it is able to be rendered, certainly/surely (Piscator).  God consoles His own in afflictions, in such a way that, while they feel those united with them to be enemies, they find strangers to be benevolent and faithful with them (Martyr).

Verse 22:  And David said to Ittai, Go and pass over.  And Ittai the Gittite passed over, and all his men, and all the little ones that were with him.

[Come and pass over]  That is, into such an order; or rather, as it is understood from what follows, pass over the brook Kidron (Menochius).  There he was awaiting those that would be of use to him; the rest he sends back to the city (Sanchez).

[And the remaining multitude, ‎וְכָל־הַטַּ֖ף אֲשֶׁ֥ר אִתּֽוֹ׃]  And all the littles ones that were with him (Jonathan, Munster, Pagnine, Piscator), or with himself (Junius and Tremellius), but the speech here is not reflexive (Piscator).  That is, with wife and young children, that is, both his, and those of the six hundred men that were with him (Osiander).  And every family (crowd [Septuagint], company [Syriac], throng [Tigurinus]) that was with himself (Montanus), or with him (Syriac, Arabic).  טַף is often put for a family, or for a multitude, especially a domestic one (Mariana).

And all the little ones:  For being so deeply engaged for David, he durst not leave his little ones to Absalom’s mercy.

Verse 23:[12]  And all the country wept with a loud voice, and all the people passed over:  the king also himself passed over the brook Kidron (called, John 18:1, Cedron[13]), and all the people passed over, toward the way of the (2 Sam. 16:2) wilderness.

[And all were weeping with a loud voice]  Hebrew:  the whole land,[14] namely, around Jerusalem (Piscator).  Out of pity towards the aged and pious king, etc.  All the supporters of David were weeping, while the supporters of Absalom were triumphing:  but God was sitting as judge, etc. (Martyr).

All the country, that is, the generality of the people by whom they passed; for it must be considered that Absalom’s friends and partisans were gone to him to Hebron, and the rest of the people thereabouts were either well-willers to David, or at least moved with compassion at the sad and sudden change of so great and good a king, which was able to affect a heart of stone.

[The King also was passing over]  The last; so that he might protect his own, he exposes himself to danger; just as he had said in 2 Samuel 24:17, I am the one who sinned, etc. (Sanchez).

[The brook Kidron, ‎קִדְרוֹן]  So called from its obscurity;[15] because it was situated in some place dark and shaded (Vatablus).  Both the torrent here and the slope of the Mount of Olives were prefiguring the sorrows of Messiah.  See John 18:1; Matthew 26:36 (Grotius, similarly Lapide).

The brook Kidron was near Jerusalem.  See Matthew 26:36; John 18:1.

[Against the way, etc.]  These things are said by way of anticipation.  For the priests came to David, before he passed over the brook (Menochius).  The people headed directly toward the wilderness, but David turned aside a little so that he might cross the brook.  [Thus the Hebrew has it:]  and all the people was passing over ‎עַל־פְּנֵי־דֶ֖רֶךְ אֶת־הַמִּדְבָּֽר׃, by the way that was leading to the wilderness (Munster, Tigurinus).  Toward the way to the wilderness (Junius and Tremellius, Pagnine, similarly Jonathan, Arabic).  This wilderness was situated Eastward between Jerusalem and Jericho (Menochius).

Toward the way of the wilderness; which was between Jerusalem and Jericho.

Verse 24:[16]  And lo Zadok also, and all the Levites were with him, (Num. 4:15) bearing the ark of the covenant of God:  and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the city.

[Zadok also came]  He was the High Priest, although he is called priest, and the ark was in his hands.  Abiathar was chief among the priests, but not High Priest (Mariana).  Perhaps they were ministering by turns, and Zadok was ministering at that time (Martyr, similarly Junius). 

[And all the Levites]  The constancy of these is to be commended.  They were tested at Nob, because they had supported David;[17] yet they do not cease to love him, and to be tested with him (Martyr on verse 26).

[Bearing the ark]  So that it might be a help to David (Sanchez); and so that they might be able to consult God for him, when the situation warranted (Menochius).

Bearing the ark of the covenant of God; as a pledge of God’s presence and assistance, and that David might inquire at it upon occasion.

[And they set down the ark of God, ‎וַיַּצִּקוּ [18]]  And they set (positioned [Munster, Tigurinus, Junius and Tremellius, Vatablus]) the Ark of God (Septuagint, Jonathan, Pagnine, Montanus), in a suitable place (Vatablus).  Either, 1.  so that they might consult God (Lyra).  Or, 2.  until all were present that were desiring to follow David (Menochius).  Or, 3.  so that reverence for the Ark might entice many out of the city (Sanchez).  Or, 4.  so that they might be able to honor it, and to adore the Lord in it (Menochius).

They set down the ark of God; either in expectation of drawing forth more people to David’s party, if not from their loyalty to their lawful king, yet from their piety and reverence to the ark; or that all the people might pass along, and the ark might come in the rear of them for their safeguard and encouragement.

[And Abiathar went up]  Although he was not ministering this week (Malvenda out of Junius).  He went up, that is, he withdrew to the side of the way together with the ark; until the people, going out from the city, had completely passed over (Vatablus out of Munster).  He went up, namely, to a more elevated place (Osiander), perhaps to the summit of the Mount of Olives, so that from there he might ascertain when all the people had passed over Kidron (Dutch, similarly Sanchez out of Tostatus); or, they had ceased to pass from the city (Piscator).  Or, when the ark had been set in a lofty place near Kidron, Abiathar returned to the city, so that by his authority he might draw out the rest that would be useful to the King:  when he had done this, he left the city, and went up to the ark (Sanchez).

Abiathar went up; either, 1.  From the ark, which now was in the low ground, being near the brook Cedron, to the top of the Mount of Olives, whence he had the prospect of the city and temple, as appears from Mark 13:3, where he could discern when the people ceased to come out of the city after David; which when they did, he gave notice to David that he should wait no longer, but march away and carry the ark with him.  Or, 2.  From the ark to the city, which was in a higher ground, that so he being high priest, might use his authority and interest with the people to persuade them to do their duty, in going forth to defend and help their king against his rebellious son; and there he staid until all those whom he could persuade were gone forth.

Verse 25:[19]  And the king said unto Zadok, Carry back the ark of God into the city:  if I shall find favour in the eyes of the LORD, he (Ps. 43:3) will bring me again, and shew me both it, and his habitation…

[The king said to Zadok]  He addresses him, because he had come first; afterwards, when Abiathar had arrived, he addresses him also (Martyr).

[Carry back the Ark of God, etc.]  It is remarkable that in such desperation he was willing to send so great a consolation away from himself.  What is the reason?  Response:  1.  The Ark was a sacrament, etc., but he was content with the matter of the Sacrament, or the thing signified (Martyr).  2.  Because, with Abiathar consulting the Lord, David did not receive a response; whence he understood that the Lord was not yet reconciled to him (Lyra).  3.  He was not willing to expose to danger either the ark (Sanchez), or the priests, which he had formerly done (Martyr).  4.  Others:  because it was not lawful to move the ark from its place, that is, from Jerusalem.  But, 1.  the Ark had not yet found its proper place.  2.  The ark had been led forth to the assault of Rabbah, 2 Samuel 11.  But, with the temple built, they were forbidden to lead it forth, as it is found in 1 and 2 Chronicles.  5.  The true cause is here expressed, that the priests (without whom the ark was not able to remain) would be more useful to him in the city than with him in the camp (Martyr).

Carry back the ark of God into the city; partly, out of care and reverence to the ark, which though sometimes it was and might be carried out to a certain place; yet he might justly think unfit to carry it from place to place he knew not whither, and to expose it to all the hazards and inconveniences to which he himself was likely to exposed; partly, out of respect to the priests, whom, by this means, he thought he should expose to the rage of Absalom, as he had before exposed them to Saul’s fury on another occasion, 1 Samuel 22; and partly, that by this, means he might have the better opportunity to search out and to counterwork Absalom’s plots; which was so necessary, not only for himself, but for the defence and maintenance of the ark, and all God’s ordinances, and of the true religion.

[He will show to me it and His habitation]  Or its (Munster, Pagnine), and the dwelling or habitation of it (Montanus, Syriac, Vatablus), that is, in which the ark is stored (Vatablus).  The tent in the city of David, in which the ark was then ordinarily placed (Piscator).  Others:  and the beauty of it (Septuagint); and I shall see it in its place (Arabic).  ‎וְהִרְאַ֥נִי אֹת֖וֹ וְאֶת־נָוֵֽהוּ׃, He will show to me it, and His habitation (Tigurinus, similarly Junius and Tremellius).  And He will make me to see before Him, and I shall serve before it in the house of its Sanctuary (Jonathan).  He will allow me to enjoy the sight of it and of His house (Strigelius).  [Others refer it to the ark:]  And He will show it to me (Syriac, similarly the Arabic, Montanus).

His habitation, that is, the tabernacle which David had lately built for it, 2 Samuel 6:17, in which the ark, and God, by means thereof, ordinarily dwelt.  And hereby he insinuates another reason of his returning the ark to Jerusalem, because there was the tabernacle made for the receipt of it.

Verse 26:[20]  But if he thus say, I have no (Num. 14:8; 2 Sam. 22:20; 1 Kings 10:9; 2 Chron. 9:8; Isa. 62:4) delight in thee; behold, here am I, (1 Sam. 3:18) let him do to me as seemeth good unto him.

[Thou dost not please]  Thou art not pleasing to me, neither do I love thee (Vatablus).  David is certain of his salvation; but here he speaks of his restoration to the kingdom (Martyr).

I have no delight in thee; I will not receive thee into my favour, nor restore thee to thy throne and city, and to the enjoyment of my ark and ordinances.  Here am I, ready to obey him, and to submit to his will and pleasure concerning me.

[Let Him do what is good]  I am prepared to endure whatever He might send (Vatablus).  This is true mortification; he sets the will of God before the kingdom and his restoration.  The beginning of perdition in Adam was to do his own will:  the beginning of salvation is to do the will of God.  He contemplates nothing against God or Absalom, but only concerning his own sin (Martyr).

Verse 27:[21]  The king said also unto Zadok the priest, Art not thou a (1 Sam. 9:9) seer? return into the city in peace, and (see 2 Sam. 17:17) your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar.

[To Zadok]  Who was, as it appears, at that time the סָגָן/Segan, that is, the Vicar of the High Priest (Grotius).

The king said also unto Zadok; either because Abiathar was gone from him, verse 24, and not yet returned; or because David put more confidence in Zadok.

[O thou seeing one, return, etc., וגו״‎הֲרוֹאֶ֣ה אַתָּ֔ה שֻׁ֥בָה ]  [They render it variously:]  O thou seer, go back (Strigelius, Osiander).  Prophets and priests were called seers, because they were receiving the oracles of God, and were relating them to others (Osiander).  Perhas he is here called a seer because of the gift of prophecy (Menochius); or because he was consulting the Lord by the Ephod; for he was High Priest together with Abiathar (certain interpreters in Menochius).  He is quite rightly called a prophet, because he was taking the lead in the divine service in the singing of psalms, and in the reading of the oracles of the prophets.  See 1 Chronicles 15:22 (Menochius).  Art not thou a seer, etc.? (Pagnine, Montanus, Vatablus, English).  But the art not corresponds to הֲלוֺא, not to הֲ (Piscator).  Art thou a seer? that is, a Prophet, as Jonathan and others take it (Vatablus); a Doctor, who art obliged ἐπισκοπεῖν, to oversee (Dutch); that is to say, if the Lord answers thee, that there is to be a return into the city, then return (Vatablus).  Thou thyself art a seer (Junius and Tremellius, Piscator, Martyr).  Hebrew:  thou art a seer; the ה in הָרוֹאֶה is rightly pointed with a Kametz, הָ (not הֲ), and is thus found in two Hebrew exemplar Manuscripts, and in the Chaldean Paraphrase (Piscator out of Junius).  The sense:  Thine office is not to follow me, fleeing in a private condition, but to serve the republic in sacred things, and to remain in thy state (Junius); thou shalt now discharge the office of prophet, by consulting God, etc. (Piscator).  Thou wilt be able to fulfill nothing of thy duty to me here, which thou art not able also to do in the city (seeing that thou art able to pray there, and to consult the Lord for me); and something even greater, namely, to learn what my enemies are undertaking; or the sense is, thou art a seer; that is, thou art able to prophesy, becomes acquainted with the word of God, art conversant with the oracles; heed my counsel, and judge whether it be good; I urge thee to return to the city (Martyr).  Others:  see ye (see thou [Complutensian]), thou shalt return (Septuagint).  Art thou one seeing then? (in the place of, art thou seeing), that is, that I seek justice; return thou (Mariana).  Art thou not seeing? (Grotius, Dutch), that is, in what condition matters stand (Grotius); how things have transpired, and which has to be done, etc. (Dutch).  Dost thou see? that is, art thou mighty in counsel? that is to say, If thou art mighty in counsel, return; for thou art more useful to me in returning than in remaining (Vatablus).  [Perhaps it is thus able to be taken:  Art thou one seeing? that is to say, Art thou showing thyself as one seeing, who seest not that thy staying with the ark in the city, with matters thus standing, is necessary?]

A seer, that is, either, 1.  A prophet, for such were called seers, 1 Samuel 9:9; 2 Samuel 24:11; Amos 7:12.  And such he may be called, either because he really had the gift of prophecy or because as the name of prophets is sometimes given to those who had not prophetical gifts, but were only officers and ministers devoted to and employed in God’s worship and service, as 1 Samuel 10:5, etc.; 1 Kings 18:4, 13; compare 1 Chronicles 25:1-3; so it is reasonable that the name of seers be extended to the same latitude; and therefore he may properly and fitly be called a seer, as he was with and under Abiathar the chief governor of the house and worship of God; who, by his office, was to instruct and direct the people in those matters, whereby he had many opportunities both of sifting out Absalom’s counsels, and of minding the people of their duty to David, as he saw opportunity:  which sense suits well with David’s scope and design.  Or, 2.  A seeing, or discerning, or observing man; for so the Hebrew verb רָאָה/raah is oft used.  And this suits well with David’s mind:  Thou art a wise man, and therefore fit to manage this great business, which requires prudence and secrecy.  In peace; as men of peace, giving over all thoughts of war, and devoting yourselves entirely to God’s service.

[Ahimaaz and Jonathan]  Perhaps he chose those as more mature and wiser (Martyr).

Verse 28:[22]  See, (2 Sam. 17:16) I will tarry in the plain of the wilderness, until there come word from you to certify me.

[I will be hidden in the plains of the wilderness (similarly almost all, following the Qere, which is ‎בְּעַרְבוֹת, in the plains; but the Kethib is ‎בְּעַבְרוֹת, in the fords)]  That they abide in the passages (that is, in the narrows [Malvenda]) of the desert (Montanus, Malvenda).  In Araboth of the desert (Septuagint) [as if it were a proper name].

[Until there come word from you informing me, ‎עַ֣ד בּ֥וֹא דָבָ֛ר מֵעִמָּכֶ֖ם לְהַגִּ֥יד לִֽי׃]  Until there come word from you, that ye might convey to me (Pagnine, similarly Montanus), or rendering me more certain (Munster).  Until there will have come a message from you, rendering me more certain (Tigurinus).  Until they will have come from you, whoever might report anything to me (Junius and Tremellius).  In the Hebrew, until there come something from you, who might report something to me; an ἐμπλοκὴ/ entanglement of the words (Junius).  Until something will have come from you that might be shown to me.  Hebrew:  until a word will come from you to inform me (Piscator).  Or to report to me; that is, a message from you that ye might report to me (Vatablus).

Verse 29:[23]  Zadok therefore and Abiathar carried the ark of God again to Jerusalem: and they tarried there.

[1] Hebrew:  וַיֹּ֤אמֶר הַמֶּ֙לֶךְ֙ אֶל־אִתַּ֣י הַגִּתִּ֔י לָ֧מָּה תֵלֵ֛ךְ גַּם־אַתָּ֖ה אִתָּ֑נוּ שׁ֣וּב וְשֵׁ֤ב עִם־הַמֶּ֙לֶךְ֙ כִּֽי־נָכְרִ֣י אַ֔תָּה וְגַם־גֹּלֶ֥ה אַתָּ֖ה לִמְקוֹמֶֽךָ׃

[2] See Exodus 22:21; Leviticus 19:33; Deuteronomy 10:19; Zechariah 7:10.

[3] Hebrew: ‎תְּמ֣וֹל׀ בּוֹאֶ֗ךָ וְהַיּ֞וֹם אֲנוֹעֲךָ֤ עִמָּ֙נוּ֙ לָלֶ֔כֶת וַאֲנִ֣י הוֹלֵ֔ךְ עַ֥ל אֲשֶׁר־אֲנִ֖י הוֹלֵ֑ךְ שׁ֣וּב וְהָשֵׁ֧ב אֶת־אַחֶ֛יךָ עִמָּ֖ךְ חֶ֥סֶד וֶאֱמֶֽת׃

[4] Hebrew:  לָלֶ֔כֶת—אֲנוֹעֲךָ֤.

[5] A woodenly literalistic rendering.

[6] 2 Kings 9:26:  “Surely I have seen yesterday (‎אֶמֶשׁ) the blood of Naboth, and the blood of his sons, saith the Lord; and I will requite thee in this plat, saith the Lord.  Now therefore take and cast him into the plat of ground, according to the word of the Lord.”

[7] Job 8:9:  “For we are but of yesterday (‎תְמוֹל), and know nothing, because our days upon earth are a shadow…”

[8] Isaiah 30:33:  “For Tophet is ordained of old (‎מֵאֶתְמוּל/yesterday); yea, for the king it is prepared; he hath made it deep and large:  the pile thereof is fire and much wood; the breath of the Lord, like a stream of brimstone, doth kindle it.”

[9] The Qere.  נוּעַ, in the Qal (as it is in the Kethib), signifies to wave, to waver, or to totter; in the Hiphil (as it is in the Qere), to toss, to shake, or to disturb.

[10] 1 Samuel 23:13:  “Then David and his men, which were about six hundred, arose and departed out of Keilah, and went whithersoever they could go (‎ויִּֽתְהַלְּכ֖וּ בַּאֲשֶׁ֣ר יִתְהַלָּ֑כוּ).  And it was told Saul that David was escaped from Keilah; and he forbare to go forth.”

[11] Hebrew: וַיַּ֧עַן אִתַּ֛י אֶת־הַמֶּ֖לֶךְ וַיֹּאמַ֑ר חַי־יְהוָ֗ה וְחֵי֙ אֲדֹנִ֣י הַמֶּ֔לֶךְ כִּ֠י אִם־בִּמְק֞וֹם אֲשֶׁ֥ר יִֽהְיֶה־שָּׁ֣ם׀ אֲדֹנִ֣י הַמֶּ֗לֶךְ אִם־לְמָ֙וֶת֙ אִם־לְחַיִּ֔ים כִּי־שָׁ֖ם יִהְיֶ֥ה עַבְדֶּֽךָ׃

[12] Hebrew:  ‎וְכָל־הָאָ֗רֶץ בּוֹכִים֙ ק֣וֹל גָּד֔וֹל וְכָל־הָעָ֖ם עֹֽבְרִ֑ים וְהַמֶּ֗לֶךְ עֹבֵר֙ בְּנַ֣חַל קִדְר֔וֹן וְכָל־הָעָם֙ עֹבְרִ֔ים עַל־פְּנֵי־דֶ֖רֶךְ אֶת־הַמִּדְבָּֽר׃

[13] John 18:1:  “When Jesus had spoken these words, he went forth with his disciples over the brook Cedron (τῶν Κέδρων), where was a garden, into the which he entered, and his disciples.”

[14] Hebrew:  ‎וְכָל־הָאָרֶץ.

[15] קָדַר signifies to be dark.

[16] Hebrew: וְהִנֵּ֙ה גַם־צָד֜וֹק וְכָֽל־הַלְוִיִּ֣ם אִתּ֗וֹ נֹֽשְׂאִים֙ אֶת־אֲרוֹן֙ בְּרִ֣ית הָאֱלֹהִ֔ים וַיַּצִּ֙קוּ֙ אֶת־אֲר֣וֹן הָאֱלֹהִ֔ים וַיַּ֖עַל אֶבְיָתָ֑ר עַד־תֹּ֥ם כָּל־הָעָ֖ם לַעֲב֥וֹר מִן־הָעִֽיר׃

[17] 1 Samuel 22.

[18]  יָצַק, in the Hiphil conjugation, signifies to pour out.

[19] Hebrew: וַיֹּ֤אמֶר הַמֶּ֙לֶךְ֙ לְצָד֔וֹק הָשֵׁ֛ב אֶת־אֲר֥וֹן הָאֱלֹהִ֖ים הָעִ֑יר אִם־אֶמְצָ֥א חֵן֙ בְּעֵינֵ֣י יְהוָ֔ה וֶהֱשִׁבַ֕נִי וְהִרְאַ֥נִי אֹת֖וֹ וְאֶת־נָוֵֽהוּ׃

[20] Hebrew: ‎וְאִם֙ כֹּ֣ה יֹאמַ֔ר לֹ֥א חָפַ֖צְתִּי בָּ֑ךְ הִנְנִ֕י יַֽעֲשֶׂה־לִּ֕י כַּאֲשֶׁ֥ר ט֖וֹב בְּעֵינָֽיו׃ ס

[21] Hebrew: וַיֹּ֤אמֶר הַמֶּ֙לֶךְ֙ אֶל־צָד֣וֹק הַכֹּהֵ֔ן הֲרוֹאֶ֣ה אַתָּ֔ה שֻׁ֥בָה הָעִ֖יר בְּשָׁל֑וֹם וַאֲחִימַ֙עַץ בִּנְךָ֜ וִיהוֹנָתָ֧ן בֶּן־אֶבְיָתָ֛ר שְׁנֵ֥י בְנֵיכֶ֖ם אִתְּכֶֽם׃

[22] Hebrew:  ‎ראוּ֙ אָנֹכִ֣י מִתְמַהְמֵ֔הַּ בְּעַבְר֖וֹת הַמִּדְבָּ֑ר עַ֣ד בּ֥וֹא דָבָ֛ר מֵעִמָּכֶ֖ם לְהַגִּ֥יד לִֽי׃

[23] Hebrew:  ‎וַיָּ֙שֶׁב צָד֧וֹק וְאֶבְיָתָ֛ר אֶת־אֲר֥וֹן הָאֱלֹהִ֖ים יְרוּשָׁלִָ֑ם וַיֵּשְׁב֖וּ שָֽׁם׃