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Tyndale Open Bible Dictionary

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SAMUEL, Books of First and Second

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• Name

• Author and Date

• Purpose and Theological Teaching

• Content

Name

First and Second Samuel derive their names from the individual whom God used to establish kingship in Israel. Samuel is the most prominent figure in the early narratives of 1 Samuel. His key role in leading the nation of Israel through the transition from the period of the judges to that of the monarchy warrants the use of his name as the title for the book.

These books, however, have not always been so designated, nor was the material originally divided into two books. As far as is known, the Septuagint (the Greek translation of the OT dating from the third century BC) translators were the first to separate the material of Samuel into two books (they made a similar division in the material of Kings). The Hebrew original of these books was written, as is characteristic of Hebrew, with symbols only for consonants and none for vowels. When translated into Greek, it was necessary to use symbols for both vowels and consonants, thus greatly lengthening the manuscript. Presumably the practical consideration of the length of the scroll was the cause for dividing the material of both Samuel and Kings into two books (scrolls) instead of retaining just one. The Septuagint translators, recognizing the continuity of content and emphasis in Samuel and Kings, designated what is now known as 1 and 2 Samuel as “The First and Second Books of Kingdoms” and then designated what now is known as 1 and 2 Kings as “The Third and Fourth Books of Kingdoms.” The Latin Vulgate (the Latin translation of the Bible prepared by Jerome in the late fourth century AD) slightly modified the Septuagint titles to “First, Second, Third, and Fourth Kings.” These titles were utilized all through the Middle Ages and were modified into our present titles by the Protestant Reformers in the 16th century AD in agreement with Jewish rabbinic tradition. The Reformers, however, retained the division into two books, and this has been followed in modern English versions.

Author and Date

Even though Samuel is prominent in the early part of the book, and the book bears his name in our English versions, it is clear that he is not the author of the entirety of 1 and 2 Samuel. Samuel’s death is recorded in 1 Samuel 25:1, prior to the time of the accession of David to the throne in place of Saul. Who wrote the material of 1 and 2 Samuel if it was not Samuel? On the basis of the statement in 1 Chronicles 29:29, it has been suggested by some that Samuel composed the early narratives of the book and that his work was later supplemented by the writings of the prophets Nathan and Gad. Others have suggested one of David’s contemporaries, such as Ahimaaz (2 Sm 15:27, 36; 17:17), Hushai (2 Sm 15:32; 16:16), or Zabud (1 Kgs 4:5). Presumably, these men would have had access to the writings of Samuel, Nathan, and Gad, as well as to other sources (see 2 Sm 1:18) pertaining to the life and reigns of Saul and David. Who the real author was, however, cannot be determined from available evidence. Whoever it was, it is clear that he lived after the death of Solomon and the division of the kingdom in 930 BC (see references to “Israel in Judah” in 1 Sm 11:8; 17:52; 18:16; 2 Sm 5:5; 24:1-9; and “kings of Judah” in 1 Sm 27:6). Thus, 1 and 2 Samuel was published in its final form sometime after 930 BC.

Purpose and Theological Teaching

The theme binding together the narratives of 1 and 2 Samuel pertains to the relationship between kingship and the covenant. Kingship as requested by the people was a denial of the covenant; kingship as instituted by Samuel was compatible with the covenant; kingship as practiced by Saul failed to correspond to the covenantal idea; and kingship as practiced by David was an imperfect but true representation of the ideal of the covenantal king.

It has often been pointed out that there is ambivalence in the description of the establishment of kingship in Israel (1 Sm 8–12), because in some places it seems to be suggested that kingship is improper for Israel, while in other places it seems to be suggested that kingship was God’s will for his people. Resolution to this tension is provided in 1 Samuel 12, when Samuel inaugurates Saul as Israel’s first king in the context of a covenant renewal ceremony by which Israel renews its allegiance to the Lord. Here it becomes clear that kingship in itself was not wrong for Israel; God desired Israel to have a king. But kingship of the type Israel desired (“like the other nations”) and for the reasons she wanted a king (to give a sense of national security and lead her to victory in battle) involved a denial of the Lord as her ultimate sovereign. Samuel defined the role of the king in Israel and presented Saul to the people in a ceremony in which they renewed their allegiance to the Lord. The monarchy in Israel was first established in a form that was compatible with the covenant. The king in Israel, as every other citizen of the nation, was to be subject to the law of the Lord and to the word of the prophet. From this perspective, the author depicts the reign of Saul as failing to correspond to the covenantal requirements, while the reign of David, although imperfect, reflected the covenantal ideal.

There are at least two other important themes recorded in 1 and 2 Samuel. The first of these is that David conquers and acquires the land promised to Abraham. It is in the time of David that Israel’s borders are extended from Egypt to the Euphrates, as had been promised. A second event of major significance for the remainder of the Bible is David’s selection of Jerusalem to be the political and religious center of Israel.

Content

Samuel (1 Sm 1–7)

Samuel’s Youth (1 Sm 1–3)

God granted the request of Hannah for a son after a long period of barrenness. She named her son Samuel (a wordplay on the Hebrew expression “heard of God”) and dedicated him to the service of the Lord—with Eli the priest at the tabernacle in Shiloh. Hannah’s beautiful song of praise to God, who hears and answers prayer (2:1-10), exalts the sovereignty of God and prophetically anticipates not only the establishment of kingship in Israel but ultimately the highest fulfillment of the royal office in Christ himself (v 10). The evil practices of the sons of the priest Eli are described in verses 11-26. These men not only used their office for personal gain (vv 12-17) but also committed immoral acts with the women serving at the entrance to the tabernacle (v 22). Although Eli rebuked his sons (vv 22-25), his warnings were too little too late. It was in this lax environment that Samuel grew up (vv 18-21, 26).

In 1 Samuel 2:27-36, an unnamed prophet pronounced judgment on Eli and his priestly line. The prediction of the imminent death of Hophni and Phinehas, Eli’s sons, was fulfilled when the Philistines took the ark and destroyed the tabernacle at Shiloh (4:11; Jer 7:14). In 1 Samuel 3:1–4:1, Samuel is called to be a prophet, and he too is given a message of judgment for the house of Eli (3:11-14). As the reliability of Samuel’s words are attested, it is recognized by the people that he was a true prophet of the Lord (3:19–4:1).

The Loss and Return of the Ark (1 Sm 4–6)

In a battle with the Philistines, the prophecy of 2:27-36 and 3:11-14 was partially fulfilled. The Israelites were defeated, the ark was taken, and Hophni and Phinehas were killed. Upon hearing the report of these calamities, Eli also died (4:17-18). The Philistines placed the ark of the Lord in the temple of their god Dagon in Ashdod (5:1-2). However, when the idol of Dagon broke in pieces and fell before the ark and a plague broke out in Ashdod, the ark was moved to Gath. When the plague broke out in Gath, it was moved to Ekron. When the plague erupted in Ekron, the Philistines were compelled to return the ark to Israel—as a test, it was placed on a cart pulled by two nursing cows. These cows, going against their motherly instincts, left their penned-up calves and headed for the Israelite border and the town of Beth-shemesh (6:1-21). By this the Lord demonstrated that the victory over the Israelites and the capture of the ark could not be attributed to the Philistines’ god Dagon.

The Defeat of the Philistines (1 Sm 7)

Twenty years went by. Samuel assured the people of deliverance from Philistine oppression if they would confess their sin and turn from the worship of Baals and Ashtaroths. He called for a national assembly at Mizpah to renew allegiance to the Lord. While the Israelites were assembled, the Philistines attacked and the Lord gave the Israelites a miraculous victory, thereby demonstrating that obedience to covenant obligations would ensure national security (see Ex 23:22; Dt 20:1-4).

Kingship Established in Israel (1 Sm 8–12)

The People Request a King (1 Sm 8:1-22)

When Samuel was an old man, the elders of the nation approached him and requested that he give them a king. Samuel immediately perceived that their request was tantamount to a rejection of the Lord, who was their King, for the people desired a king “like the other nations”—as a symbol of national unity and military security. Nevertheless, the Lord told Samuel to give the people a king. At the same time, however, he told Samuel to warn the people concerning what having a king “like the nations” would mean. The warning, descriptive of the practices of contemporary Canaanite kings, fell on deaf ears; the people persisted in their desire for a king.

Samuel Privately Anoints Saul (1 Sm 9:1–10:16)

The narrative of Saul’s search for the lost donkeys of his father and his encounter with Samuel in the process of his search is given to explain how Samuel and Saul first met, and how the Lord indicated to Samuel who the person was that he was to anoint as Israel’s first king (9:16-17). After Samuel privately anointed Saul (10:1), he was given three signs to confirm that his new calling came from the Lord.

Saul Publicly Chosen by Lot at Mizpah (1 Sm 10:17-27)

After the private designation and anointing of Saul to be king (9:1–10:16), Samuel convened a national assembly at Mizpah to make the Lord’s choice known to the people (10:20-24) and to define the king’s task (v 25). Again, at this assembly, Samuel emphasized that the people had rejected the Lord in requesting a king because they sought a king for the wrong reasons and failed to recognize the Lord’s past faithfulness in delivering them from their enemies. But again it was clear that the time for kingship in Israel had come and it was the Lord’s desire to give the people a king. Samuel’s explanation of the “regulations of the kingship” was an important step in resolving the tension between, on the one hand, Israel’s sin in desiring a king, and on the other, the Lord’s intent to give them a king. This document, which was preserved at the tabernacle, probably contained an enlarged version of the “law of the king” in Deuteronomy 17:14-20 and spelled out regulations governing the role of the king in Israel for the benefit of both the king and the people. This document undoubtedly distinguished Israelite kingship from that of the kings of the surrounding nations.

Saul Leads Israel to Victory over the Ammonites (1 Sm 11:1-13)

When Nahash, king of the Ammonites, attacked Jabesh-gilead, a town east of the Jordan in the territory of Manasseh, Saul left his farmwork to lead a volunteer army in support of the inhabitants of Jabesh-gilead. The victory over the Ammonites under Saul’s leadership placed another seal of divine approval on his selection to be king. Saul attributed the victory to the Lord rather than to his own military strategies.

Saul Inaugurated as King (1 Sm 11:14–12:25)

The victory at Jabesh-gilead prompted Samuel to call for a national assembly at Gilgal to renew the kingdom and make Saul king (11:14-15). At the Gilgal assembly, Samuel led the people in confessing the sin of their initial request for a king and in renewing their allegiance to the Lord. In the context of this covenant renewal ceremony, Saul was formally inaugurated in his office as king. By inaugurating Saul in this manner, Samuel effectively provided for covenantal continuity in the transition from the period of the judges to that of the monarchy.

Saul Rejected as King (1 Sm 13–15)

Saul’s Disobedience (1 Sm 13:1-22)

When Saul was threatened with an imminent attack from the Philistines, he gathered troops at Gilgal and awaited Samuel, as he had been instructed (10:8; 13:8). When it appeared that Samuel would not come within the prearranged time, Saul became impatient and offered a sacrifice himself (13:9). Just as the sacrifice was completed, Samuel appeared and rebuked Saul for not keeping the commandment of the Lord. In disobeying Samuel’s previous instructions, Saul had violated a fundamental requirement of his office. He was seriously mistaken in thinking he could strengthen Israel’s hand against the Philistines by sacrifice to the Lord when this was done in violation of the Lord’s specific command. Samuel told Saul that because of his disobedience his dynasty would not endure (v 14).

Jonathan’s Victory (1 Sm 13:23–14:52)

Saul’s son Jonathan and Jonathan’s armor bearer skillfully and courageously attacked a Philistine outpost, killing about 20 men (14:8-14). The Lord used this defeat, along with an earthquake, to bring panic to the entire Philistine force. In the meantime, Saul sought divine guidance on whether to join the fray with his own forces. When the Lord’s answer did not come immediately, Saul concluded that waiting for the Lord’s word might jeopardize his military advantage. Here again he demonstrated that he trusted more in his own insight than in waiting upon the Lord. Saul further damaged his own stature in the eyes of his troops by pronouncing a foolish curse on any who would eat food before the battle was won. This nearly cost Jonathan his life; he was spared only because of the intervention of the troops in his defense.

Saul Rejected as King (1 Sm 15:1-35)

Saul was commanded by the Lord through Samuel to attack the Amalekites and totally destroy them, sparing neither human nor animal life. The Amalekites had previously attempted to destroy Israel shortly after their exodus from Egypt while journeying to Sinai (Ex 17:8-16). Saul disobeyed the Lord in sparing the best of the animals for sacrifice and in sparing Agag, the Amalekite king. The Lord sent Samuel again to rebuke Saul for his disobedience. Samuel charged Saul with rebellion against the Lord and told him that, because he had rejected the word of the Lord, the Lord had rejected him as king.

Saul and David (1 Sm 16:1—2 Sm 1:27)

Samuel Anoints David (1 Sm 16:1-13)

The Lord instructed Samuel to go to the house of Jesse in Bethlehem to anoint one of his sons to be king in place of Saul. By divine leading, Jesse’s youngest son, David, was shown to be the one whom the Lord had chosen. When Samuel anointed him as king, the Spirit of the Lord came upon him with power.

David in the Service of Saul (1 Sm 16:14–17:58)

When Saul became plagued by an evil spirit, his attendants sought a harpist whose music would soothe him. David was the one chosen for this purpose. The position at the court, however, was not permanent, and David divided his time between the court and his home duties. In due time, the Philistines, led by the giant Goliath, encamped against the Israelites. Goliath challenged any Israelite who dared to meet him in individual combat. No Israelite ventured to accept his challenge until David, who was visiting the camp of the Israelite forces to bring food to his brothers, heard the challenge and responded in the strength and power of the Lord. The Lord gave David a great victory because he acknowledged that “the battle is the Lord’s” (17:47, rsv).

Saul’s Hatred toward David (1 Sm 18:1–19:24)

In the aftermath of David’s victory over Goliath, Saul’s son Jonathan pledged loyalty to David in a covenant of friendship. As David achieved further successes in leading Israel’s armies, and as his public acclaim grew, Saul began to fear that David was a threat to his throne (18:14-16, 28-30). Saul, hating David, made several attempts to kill him (18:17, 25; 19:1, 10). David was finally forced to flee and sought refuge with Samuel at Ramah. When Saul and three of his messengers went to Ramah to arrest David, they were so overcome by the Spirit of God that they were incapable of fulfilling their mission.

David and Jonathan (1 Sm 20:1-42)

David’s absence from the royal table at the new moon festival provoked Saul to again threaten David’s life. Jonathan met with David at a prearranged place to inform him of the danger and say good-bye. Jonathan and David again pledged themselves to mutual loyalty and kindness. In the encounter it is clear that both men knew that David, not Jonathan, would be the successor to Saul on the throne of Israel.

David at Nob (1 Sm 21:1-9)

David went to the priest Ahimelech at Nob and, indicating he was on a secret mission for Saul, asked for bread and for the sword of Goliath, both of which were given to him. One of Saul’s servants, Doeg the Edomite, who was at Nob, observed the transaction.

David at Gath (1 Sm 21:10-15)

David then went into Philistine territory to King Achish at Gath. When his identity was discovered, he feigned insanity in order to escape.

David at Adullam (1 Sm 22:1-5)

From Gath David went to the cave of Adullam where he was joined by about 400 supporters. He took his parents to Moab for their own protection and then returned to the Forest of Hereth in Judah.

Saul Kills the Priests at Nob (1 Sm 22:6-23)

Doeg the Edomite reported to Saul that Ahimelech the priest had given assistance to David. At Saul’s command Doeg massacred all the priests at Nob except Abiathar, who escaped with the ephod and joined David.

David at Keilah (1 Sm 23:1-13)

David and his men delivered the citizens of Keilah from Philistine raiders but were forced to leave the city when it was apparent that its unthankful inhabitants were prepared to hand David over to Saul.

David in the Desert of Ziph (1 Sm 23:14-29)

While David was in the desert of Ziph, he was encouraged by a visit from Jonathan, who again pledged to him his loyalty. Although the Ziphites promised to aid Saul in capturing David, a Philistine attack forced Saul to abandon his attempt to apprehend him.

David Spares Saul’s Life (1 Sm 24:1-22)

While hiding deep in a cave at En-gedi, David was unexpectedly provided the opportunity to take Saul’s life when Saul relieved himself at the entrance to the cave. Nevertheless, because Saul was “the anointed of the Lord,” David spared his life and shamed him into confessing his own wickedness. David did this by showing Saul a piece of his robe that he had cut off while Saul was in the entrance to the cave.

David, Nabal, and Abigail (1 Sm 25:1-44)

David was badly mistreated by a sheepherder named Nabal. David was deterred, however, from foolishly taking the man’s life by the discerning words of Nabal’s wife, Abigail. Shortly after this incident, Nabal died and David took Abigail as his wife.

David Spares Saul’s Life a Second Time (1 Sm 26:1-25)

For a second time, the Ziphites joined Saul in attempting to capture David. While Saul and his men were sleeping, David and Abishai crept into their camp and took Saul’s spear and water jug. On the next day, David was again able to demonstrate to Saul that he did not seek to steal the kingship from his hands.

David among the Philistines (1 Sm 27:1-12)

David eventually became weary of hiding from Saul in Israelite territory; in a time of discouragement, he went again to Philistia to seek refuge beyond Saul’s reach. Ingratiating himself with Achish, a Philistine ruler, he was given the town of Ziklag as a place for himself and his men to reside. From Ziklag, David raided various tribes inhabiting the area south of Philistia, but deceived Achish into thinking he was raiding the territory of Judah.

Saul and the Medium of Endor (1 Sm 28:1-25)

The Philistines again gathered an army to fight Israel, and Saul, terrified and seemingly anticipating an imminent defeat, vainly sought for some word from the Lord concerning the outcome of the battle. When this was denied, he went in disguise to a medium at Endor and requested her to bring up to him the spirit of Samuel. Saul was told by this spirit that Israel would be defeated and that he and his sons would die in the upcoming battle.

The Philistines Mistrust David (1 Sm 29:1-11)

Although Achish desired David to join the Philistine army in its battle with Israel, the other Philistine commanders mistrusted him and forced Achish to send David and his men back to Ziklag. This turn of events rescued David from a serious dilemma created by his apparent friendship with Achish.

David Defeats the Amalekites (1 Sm 30:1-31)

Upon returning to Ziklag, David discovered that in his absence the city had been raided and burned by the Amalekites and that their wives, children, and cattle had been taken captive. After inquiring of the Lord through Abiathar the priest, David and his men went in pursuit of the Amalekites and recovered all they had taken and more. He divided the plunder among his troops and sent gifts from it to various towns in Judah.

The Death of Saul and His Sons (1 Sm 31:1—2 Sm 1:27)

As had been predicted, the battle with the Philistines ended in a disastrous defeat for Israel, in which Saul took his own life after being seriously wounded. Jonathan and two other sons of Saul were killed. David mourned for Saul and Jonathan and exalted their memory in his tribute to them recorded in 2 Samuel 1:19-27.

David (2 Sm 2–24)

David Anointed King over Judah (2 Sm 2:1-7)

Subsequent to Saul’s death, the Lord instructed David to go to Hebron, where the tribe of Judah anointed him as their king.

David, Ishbosheth, and Abner (2 Sm 2:8–4:12)

Although David became king over Judah, the remaining tribes—under the influence of Abner, commander of Saul’s army—recognized Ishbosheth as Saul’s successor (2:8-10). Ishbosheth was a son of Saul who had survived the battle with the Philistines. Conflict quickly broke out between the men of David, led by Joab, and the men of Ishbosheth, led by Abner. In this conflict Asahel, Joab’s brother, was slain by Abner. As David grew stronger and Ishbosheth weaker, Abner shifted his allegiance from Ishbosheth to David (3:1-21). Joab, however, avenged the blood of his brother Asahel by murdering Abner under the pretense of negotiating with him. Although David detested this act, mourned for Abner, and cursed Joab, the crime was not punished until early in the reign of Solomon (see 1 Kgs 2:5-6, 29-34). Shortly afterward, Ishbosheth was killed by two soldiers, who brought his head to David at Hebron, expecting to be rewarded (2 Sm 4:1-8). David, however, had them both put to death. The only male survivor of Saul’s line was the crippled son of Jonathan named Mephibosheth.

David King over All Israel (2 Sm 5)

After Ishbosheth’s death, David was made king over all the tribes at Hebron. One of David’s first acts as king was to capture the fortress of Zion from the Jebusites. David established Zion as his capital and built a palace there for his residence.

The Ark Brought to Jerusalem (2 Sm 6)

Recognizing the importance of the ark as a symbol of God’s presence with his people, David determined that it should be brought to Jerusalem from the obscurity of the house of Abinadab in Kiriath-jearim, where it had remained throughout the entirety of Saul’s reign. Violation of prescriptions for handling the ark led to the death of Uzzah, one of Abinadab’s sons, and delayed the ark’s conveyance to Jerusalem for three months. In a second attempt David led a joyful procession into the city of Jerusalem, where the ark was placed in a tent that had been prepared for it.

David, Nathan, and the Temple (2 Sm 7)

It soon became David’s desire to build a temple to house the ark and provide a center for Israel’s worship of the Lord. The Lord told David through Nathan the prophet that he was not to build the Lord a house (temple) but that the Lord would build him a house (a dynasty) that would endure forever. Here the line of the promised seed is narrowed to the house of David within the tribe of Judah. This promise finds its fulfillment in the birth of Jesus, who was the “son of David, the son of Abraham” (see Mt 1:1). It would be the task of Solomon, David’s son, to construct the temple (2 Sm 7:13).

David’s Victories (2 Sm 8)

David was able to defeat numerous surrounding peoples, to extend Israel’s borders, and to establish a time of prosperity and rest for the nation.

David and Mephibosheth (2 Sm 9)

Remembering his covenant with Jonathan (see 1 Sm 18:1-3; 20:13-16, 42), David inquired concerning survivors of the house of Saul to whom he could show kindness. When Mephibosheth was sought out, David brought him to the court to enjoy the honor of eating at the king’s table.

David and Bathsheba (2 Sm 10–12)

During a war with the Ammonites, David committed adultery with the wife of one of his soldiers, Uriah the Hittite. When Bathsheba became pregnant, David attempted to get Uriah to sleep with her. When this failed, David arranged for Uriah’s certain death in battle. These sinful acts provoked God’s wrath (2 Sm 12:10-12) and David experienced the bitter fruits of his misconduct during the remainder of his life.

Amnon, Absalom, and Tamar (2 Sm 13)

David’s oldest son, Amnon, feigned sickness in order to arrange for his half sister, Tamar, to care for him. When Tamar refused Amnon’s sexual advances to her, he raped her. This incident enraged Tamar’s full brother Absalom, who determined to avenge his sister by killing Amnon. Absalom waited two years and then arranged for the murder of Amnon during the festivities of the time of sheepshearing. He then fled to Geshur, a small city-state in Syria, where his maternal grandfather was king.

David and Absalom (2 Sm 14–19)

Absalom remained in exile for three years until Joab arranged for his return by securing a renunciation of blood revenge from David (14:1-27). Upon Absalom’s return, however, David refused to see him for two years, until they were finally reconciled. In this whole episode David sidestepped the issues of repentance and justice and took no effective disciplinary action. In the meantime Absalom conspired to take the throne from David his father by attempting to discredit his administration of justice, and by seeking to win the favor of the people and members of David’s court. After four years, Absalom proclaimed himself king in Hebron and gathered sufficient military strength to force his father to flee from Jerusalem (ch 15). Failure to immediately pursue David led to the defeat of Absalom’s forces and to Absalom’s own death at the hand of Joab, David’s commander. David mourned for his son Absalom (19:1-8), but he was able to return to Jerusalem and to reestablish his government. David disciplined Joab for killing Absalom by replacing him as commander of his troops with Amasa.

Rebellion of Sheba (2 Sm 20)

In the unsettled conditions immediately after David’s return to Jerusalem, another abortive revolt was attempted by Sheba of the tribe of Benjamin. Joab, in defiance of David’s disciplinary action, killed Amasa, pursued Sheba, and crushed his revolt.

David and the Gibeonites (2 Sm 21:1-14)

At some unspecified time during David’s reign, the land suffered a three-year famine. It was revealed to David by the Lord that the famine was due to Saul’s violation of an Israelite treaty with the Gibeonites (see Jos 9:15, 18-27). This offense was atoned for by giving seven descendants of Saul to the Gibeonites for execution.

David and the Philistines (2 Sm 21:15-22)

In this pericope four episodes of heroic accomplishments by David’s mighty men against the Philistines are recounted.

David’s Song of Praise (2 Sm 22)

In a beautiful song of praise, David described his deliverance from his enemies and the help with which the Lord sustained him. The same song occurs with minor variations in Psalm 18.

David’s Last Words (2 Sm 23:1-7)

In a brief statement, David acknowledges the work of God’s Spirit in enabling him to speak God’s word, and proclaims his confidence in the realization of the Lord’s promise to him and his dynasty.

David’s Mighty Men (2 Sm 23:8-39)

This pericope contains a list of 37 of David’s warriors and a description of some of their accomplishments.

The Census and David’s Punishment (2 Sm 24:1-25)

David’s decision to take a census of his fighting men reflected an improper trust in military-political organization and power. The Lord judged him by sending a plague on the land that killed many people. At the word of the Lord through Gad the prophet, David built an altar on the threshing floor of Araunah, which was later to become the site of the temple (see 2 Chr 3:1). The Lord responded to David’s sacrifices and prayers on behalf of the people; the plague was stopped.

See also David; Samuel (Person); Saul #2.