2 Samuel 5 in Hebrew, English & Transliteration

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Tenakh Study · 2 Samuel 5:1–25

2 Samuel, Chapter 5

שמואל ב ה

All the tribes come to Chevron and anoint David king over all Israel. He takes Yerushalayim and makes it the city of David, and Hashem gives him two victories over the Pelishtim.

5:1Then came all the tribes of Israel to David unto Chevron (Hebron), and spoke, saying, “Behold, we are your bone and your flesh.

Vayavo'u kol-shivtei Yisra'el el-David Ḥevronah vayomeru lemor hinenu atzmeḥa uvesareḥa anaḥnu.

אוַיָּבֹ֜אוּ כָּל־שִׁבְטֵ֧י יִשְׂרָאֵ֛ל אֶל־דָּוִ֖ד חֶבְר֑וֹנָה וַיֹּאמְר֣וּ לֵאמֹ֔ר הִנְנ֛וּ עַצְמְךָ֥ וּֽבְשָׂרְךָ֖ אֲנָֽחְנוּ׃

5:2Also in time past, when Shaul (Saul) was king over us, you were he who led out and brought in Israel; and Hashem said to you, ‘You shall feed My people Israel, and you shall be a captain over Israel.’”

Gam-etmol gam-shilshom bihyot Sha'ul meleḥ aleinu atah hayita hamotzi vehamevi et-Yisra'el vayomer Adonai leḥa atah tir'eh et-ami et-Yisra'el ve'atah tihyeh lenagid al-Yisra'el.

בגַּם־אֶתְמ֣וֹל גַּם־שִׁלְשׁ֗וֹם בִּהְי֨וֹת שָׁא֥וּל מֶ֙לֶךְ֙ עָלֵ֔ינוּ אַתָּ֗ה הָיִ֛יתָ (כתיב הָיִ֛יתָה) הַמּוֹצִ֥יא (כתיב מּוֹצִ֥יא) וְהַמֵּבִ֖יא (כתיב וְהַמֵּבִ֖י) אֶת־יִשְׂרָאֵ֑ל וַיֹּ֨אמֶר יְהֹוָ֜ה לְךָ֗ אַתָּ֨ה תִרְעֶ֚ה אֶת־עַמִּי֙ אֶת־יִשְׂרָאֵ֔ל וְאַתָּ֛ה תִּהְיֶ֥ה לְנָגִ֖יד עַל־יִשְׂרָאֵֽל׃

5:3So all the elders of Israel came to the king to Chevron; and King David made a covenant with them in Chevron before Hashem; and they anointed David king over Israel.

Vayavo'u kol-ziknei Yisra'el el-hameleḥ Ḥevronah vayiḥrot lahem hameleḥ David berit beḤevron lifnei Adonai vayimsheḥu et-David lemeleḥ al-Yisra'el.

גוַ֠יָּבֹאוּ כָּל־זִקְנֵ֨י יִשְׂרָאֵ֚ל אֶל־הַמֶּ֙לֶךְ֙ חֶבְר֔וֹנָה וַיִּכְרֹ֣ת לָהֶם֩ הַמֶּ֨לֶךְ דָּוִ֥ד בְּרִ֛ית בְּחֶבְר֖וֹן לִפְנֵ֣י יְהֹוָ֑ה וַיִּמְשְׁח֧וּ אֶת־דָּוִ֛ד לְמֶ֖לֶךְ עַל־יִשְׂרָאֵֽל׃

Commentary · 5:1–3

Bone and flesh, and a shepherd

The tribes give three reasons to make David king: he is family (“your bone and your flesh”), he has already led them in battle (“you led out and brought in Israel”), and Hashem chose him to shepherd them. The word translated “feed” is tir’eh, “you shall shepherd.” The Midrash says Hashem first tested David with sheep: he led the young lambs out first to the tender grass, then the older ones, then the strong ones to the tough grass, and Hashem said, “One who knows how to shepherd the flocks, each according to its strength, will come and shepherd My people” (Shemot Rabbah 2:2, on Psalm 78:70–71).

Before they anoint him, King David makes a covenant with them “before Hashem” (5:3). This is his third anointing, after Shmuel’s and Yehudah’s (1 Samuel 16:13; 2 Samuel 2:4).

Matthew ends his quotation about Beit Lechem with these very words: “out of you shall come a Governor, who shall shepherd My people Israel” (Matthew 2:6; Micah 5:2; 2 Samuel 5:2). Ezekiel promised, “I will set up one shepherd over them … even My servant David” (Ezekiel 34:23), and Yeshua said, “I am the good shepherd” (John 10:11). He too is bone and flesh with Israel: “it behooved him to be made like unto his brethren” (Hebrews 2:17).

5:4David was thirty years old when he began to reign, and he reigned forty years.

Ben-sheloshim shanah David bemolḥo arba'im shanah malaḥ.

דבֶּן־שְׁלֹשִׁ֥ים שָׁנָ֛ה דָּוִ֖ד בְּמָלְכ֑וֹ אַרְבָּעִ֥ים שָׁנָ֖ה מָלָֽךְ׃

5:5In Chevron he reigned over Yehudah (Judah) seven years and six months; and in Yerushalayim (Jerusalem) he reigned thirty and three years over all Israel and Yehudah.

BeḤevron malaḥ al-Yehudah sheva shanim veshishah ḥodashim uviRushalayim malaḥ sheloshim veshalosh shanah al kol-Yisra'el viYhudah.

הבְּחֶבְרוֹן֙ מָלַ֣ךְ עַל־יְהוּדָ֔ה שֶׁ֥בַע שָׁנִ֖ים וְשִׁשָּׁ֣ה חֳדָשִׁ֑ים וּבִירוּשָׁלַ֣םִ מָלַ֗ךְ שְׁלֹשִׁ֚ים וְשָׁלֹשׁ֙ שָׁנָ֔ה עַ֥ל כָּל־יִשְׂרָאֵ֖ל וִיהוּדָֽה׃

Commentary · 5:4–5

Thirty years old

Scripture gives the age of thirty to more than one servant of Hashem. Yosef “was thirty years old when he stood before Pharaoh” (Genesis 41:46), the Levites began their service at thirty (Numbers 4:3), and “Yeshua himself began to be about thirty years of age” (Luke 3:23). We could not find a classical source that ties these together, so we offer it as our own observation: the Josephite son, the Levite servant and the Davidic king all begin at thirty.

David lived seventy years. The Midrash says they were a gift from Adam, who saw David’s soul and said, “I took seventy of my years and added them to his days” (Pirkei de-Rabbi Eliezer 19). Yalkut Shimoni adds that David had been allotted only three hours of life (Bereshit 41). Adam lived 930 years instead of a thousand.

David takes Yerushalayim

5:6And the king and his men went to Yerushalayim unto the Yevusi (Jebusites), the inhabitants of the land, who spoke unto David, saying, “Unless you take away the blind and the lame, you shall not come in here,” thinking, “David cannot come in here.”

Vayeleḥ hameleḥ va'anashav Yerushalayim el-haYevusi yoshev ha'aretz vayomer leDavid lemor lo-tavo henah ki im-hesireḥa ha'ivrim vehapisḥim lemor lo-yavo David henah.

ווַיֵּ֨לֶךְ הַמֶּ֚לֶךְ וַֽאֲנָשָׁיו֙ יְר֣וּשָׁלַ֔םִ אֶל־הַיְבֻסִ֖י יוֹשֵׁ֣ב הָאָ֑רֶץ וַיֹּ֨אמֶר לְדָוִ֚ד לֵאמֹר֙ לֹא־תָב֣וֹא הֵ֔נָּה כִּ֣י אִם־הֱסִֽירְךָ֗ הַעִוְרִ֚ים וְהַפִּסְחִים֙ לֵאמֹ֔ר לֹֽא־יָב֥וֹא דָוִ֖ד הֵֽנָּה׃

5:7Nevertheless David took the stronghold of Tziyon (Zion); the same is the city of David.

Vayilkod David et metzudat Tziyon hi ir David.

זוַיִּלְכֹּ֣ד דָּוִ֔ד אֵ֖ת מְצֻדַ֣ת צִיּ֑וֹן הִ֖יא עִ֥יר דָּוִֽד׃

5:8And David said on that day, “Whoever gets up to the gutter, and strikes the Yevusi, and the lame and the blind, who are hated of David’s soul, he shall be chief and captain.” Therefore they said, “The blind and the lame shall not come into the house.”

Vayomer David bayom hahu kol-makeh Yevusi veyiga batzinor ve'et-hapisḥim ve'et-ha'ivrim senu'ei nefesh David al-ken yomeru iver ufiseaḥ lo yavo el-habayit.

חוַיֹּ֨אמֶר דָּוִ֜ד בַּיּ֣וֹם הַה֗וּא כָּל־מַכֵּ֚ה יְבֻסִי֙ וְיִגַּ֣ע בַּצִּנּ֔וֹר וְאֶת־הַפִּסְחִים֙ וְאֶת־הַ֣עִוְרִ֔ים שְׂנֻאֵ֖י (כתיב שְׂנֻאֵ֖ו) נֶ֣פֶשׁ דָּוִ֑ד עַל־כֵּן֙ יֹֽאמְר֔וּ עִוֵּ֣ר וּפִסֵּ֔חַ לֹ֥א יָב֖וֹא אֶל־הַבָּֽיִת׃

5:9So David dwelt in the fort, and called it the city of David. And David built round about from Millo and inward.

Vayeshev David bametzudah vayikra-lah ir David vayiven David saviv min-haMilo vavaytah.

טוַיֵּ֚שֶׁב דָּוִד֙ בַּמְּצֻדָ֔ה וַיִּקְרָא־לָ֖הּ עִ֣יר דָּוִ֑ד וַיִּ֚בֶן דָּוִד֙ סָבִ֔יב מִן־הַמִּלּ֖וֹא וָבָֽיְתָה׃

5:10And David went on, and grew great, and Hashem God of hosts was with him.

Vayeleḥ David haloḥ vegadol va-Adonai elohei tzeva'ot imo.

יוַיֵּ֥לֶךְ דָּוִ֖ד הָל֣וֹךְ וְגָד֑וֹל וַיהֹוָ֛ה אֱלֹהֵ֥י צְבָא֖וֹת עִמּֽוֹ׃

Commentary · 5:6–10

The blind and the lame

Rabbi Efraim Palvanov points out that Yehoshua never took Yerushalayim: “the Yevusi dwell with the children of Yehudah at Yerushalayim unto this day” (Joshua 15:63). For four hundred years the city stayed in Canaanite hands, until David.

Who were “the blind and the lame”? Rashi, following the Sifre, says the Yevusi had two idols, one blind and one lame, named after Yitzchak and Yaakov, with Avraham’s oath to Avimelech in their mouths (Genesis 21:23). Pirkei de-Rabbi Eliezer (36) says instead that Avraham swore not to take Yevus when he bought the Cave of Machpelah, and the Yevusi wrote that oath on images of copper, “that have eyes and see not.” Radak brings both. Either way, the Sages heard a question about the oaths of the fathers. Rashi and Radak read the tzinnor (5:8) as the high point of the tower; many modern scholars think it was the water shaft from the Gihon spring. Yo’av went up first and became chief (1 Chronicles 11:6).

FFOZ explains that Tziyon comes from tziyyun, a marker: a place Hashem has designated, and that the name may first have belonged to Yevusite Yerushalayim (End of Days, Lesson 26).

The Yevusi proverb said, “The blind and the lame shall not come into the house” (5:8). A thousand years later the Son of David entered the House, “and the blind and the lame came to him in the temple; and he healed them,” and the children cried, “Hosanna to the Son of David” (Matthew 21:14–15; see Isaiah 35:5–6).

5:11And Chiram (Hiram) king of Tzor (Tyre) sent messengers to David, and cedar trees, and carpenters, and masons; and they built David a house.

Vayishlaḥ Ḥiram meleḥ-Tzor mal'aḥim el-David va'atzei arazim veḥarashei etz veḥarashei even kir vayivnu-vayit leDavid.

יאוַ֠יִּשְׁלַח חִירָ֨ם מֶֽלֶךְ־צֹ֥ר מַלְאָכִים֘ אֶל־דָּוִד֒ וַעֲצֵ֣י אֲרָזִ֔ים וְחָרָשֵׁ֣י עֵ֔ץ וְחָֽרָשֵׁ֖י אֶ֣בֶן קִ֑יר וַיִּבְנֽוּ־בַ֖יִת לְדָוִֽד׃

5:12And David perceived that Hashem had established him king over Israel, and that He had exalted his kingdom for His people Israel’s sake.

Vayeda David ki-heḥino Adonai lemeleḥ al-Yisra'el veḥi nise mamlaḥto ba'avur amo Yisra'el.

יבוַיֵּ֣דַע דָּוִ֔ד כִּֽי־הֱכִינ֧וֹ יְהֹוָ֛ה לְמֶ֖לֶךְ עַל־יִשְׂרָאֵ֑ל וְכִי֙ נִשֵּׂ֣א מַמְלַכְתּ֔וֹ בַּעֲב֖וּר עַמּ֥וֹ יִשְׂרָאֵֽל׃

Sons born in Yerushalayim

5:13And David took more concubines and wives out of Yerushalayim, after he had come from Chevron; and there were yet sons and daughters born to David.

Vayikaḥ David od pilagshim venashim miYerushalayim aḥarei bo'o meḤevron vayivaldu od leDavid banim uvanot.

יגוַיִּקַּח֩ דָּוִ֨ד ע֜וֹד פִּֽלַגְשִׁ֚ים וְנָשִׁים֙ מִיר֣וּשָׁלַ֔םִ אַחֲרֵ֖י בֹּא֣וֹ מֵחֶבְר֑וֹן וַיִּוָּ֥לְדוּ ע֛וֹד לְדָוִ֖ד בָּנִ֥ים וּבָנֽוֹת׃

5:14And these are the names of those who were born unto him in Yerushalayim: Shammua, and Shovav (Shobab), and Natan (Nathan), and Shlomo (Solomon),

Ve'eleh shemot hayilodim lo biRushalayim Shamua veShovav veNatan uShlomoh.

ידוְאֵ֗לֶּה שְׁמ֛וֹת הַיִּלֹּדִ֥ים ל֖וֹ בִּירוּשָׁלָ֑םִ שַׁמּ֣וּעַ וְשׁוֹבָ֔ב וְנָתָ֖ן וּשְׁלֹמֹֽה׃

5:15Yivchar (Ibhar) also, and Elishua, and Nefeg (Nepheg), and Yafia (Japhia),

VeYivḥar ve'Elishua veNefeg veYafia.

טווְיִבְחָ֥ר וֶאֱלִישׁ֖וּעַ וְנֶ֥פֶג וְיָפִֽיעַ׃

5:16and Elishama, and Elyada (Eliada), and Elifelet (Eliphalet).

Ve'Elishama ve'Elyada ve'Elifalet.

טזוֶאֱלִישָׁמָ֥ע וְאֶלְיָדָ֖ע וֶאֱלִיפָֽלֶט׃

Victory over the Pelishtim

5:17But when the Pelishtim (Philistines) heard that they had anointed David king over Israel, all the Pelishtim came up to seek David; and David heard of it, and went down to the stronghold.

Vayishme'u Felishtim ki-masheḥu et-David lemeleḥ al-Yisra'el vaya'alu ḥol-Pelishtim levakesh et-David vayishma David vayered el-hametzudah.

יזוַיִּשְׁמְע֣וּ פְלִשְׁתִּ֗ים כִּי־מָשְׁח֨וּ אֶת־דָּוִ֚ד לְמֶ֙לֶךְ֙ עַל־יִשְׂרָאֵ֔ל וַיַּעֲל֥וּ כָל־פְּלִשְׁתִּ֖ים לְבַקֵּ֣שׁ אֶת־דָּוִ֑ד וַיִּשְׁמַ֣ע דָּוִ֔ד וַיֵּ֖רֶד אֶל־הַמְּצוּדָֽה׃

5:18The Pelishtim also came and spread themselves in the valley of Refa’im (Rephaim).

UFelishtim ba'u vayinateshu be'emek Refa'im.

יחוּפְלִשְׁתִּ֖ים בָּ֑אוּ וַיִּנָּטְשׁ֖וּ בְּעֵ֥מֶק רְפָאִֽים׃

5:19And David inquired of Hashem, saying, “Shall I go up to the Pelishtim? Will You deliver them into my hand?” And Hashem said unto David, “Go up; for I will doubtless deliver the Pelishtim into your hand.”

Vayish'al David ba-Adonai lemor ha'e'eleh el-Pelishtim hatitenem beyadi vayomer Adonai el-David aleh ki-naton eten et-haPelishtim beyadeḥa.

יטוַיִּשְׁאַ֨ל דָּוִ֚ד בַּֽיהֹוָה֙ לֵאמֹ֔ר הַאֶֽעֱלֶה֙ אֶל־פְּלִשְׁתִּ֔ים הֲתִתְּנֵ֖ם בְּיָדִ֑י וַיֹּ֨אמֶר יְהֹוָ֚ה אֶל־דָּוִד֙ עֲלֵ֔ה כִּֽי־נָתֹ֥ן אֶתֵּ֛ן אֶת־הַפְּלִשְׁתִּ֖ים בְּיָדֶֽךָ׃

5:20And David came to Ba’al Peratzim (Baal-perazim), and David struck them there, and said, “Hashem has broken forth upon my enemies before me, as the breach of waters.” Therefore he called the name of that place Ba’al Peratzim.

Vayavo David beVa'al-Peratzim vayakem sham David vayomer paratz Adonai et-oyevai lefanai keferetz mayim al-ken kara shem-hamakom hahu Ba'al Peratzim.

כוַיָבֹ֨א דָוִ֥ד בְּבַֽעַל־פְּרָצִים֘ וַיַּכֵּ֣ם שָׁ֣ם דָּוִד֒ וַיֹּ֕אמֶר פָּרַ֨ץ יְהֹוָ֧ה אֶת־אֹיְבַ֛י לְפָנַ֖י כְּפֶ֣רֶץ מָ֑יִם עַל־כֵּ֗ן קָרָ֛א שֵֽׁם־הַמָּק֥וֹם הַה֖וּא בַּ֥עַל פְּרָצִֽים׃

5:21And there they left their images, and David and his men burned them.

Vaya'azvu-sham et-atzabeihem vayisa'em David va'anashav.

כאוַיַּעַזְבוּ־שָׁ֖ם אֶת־עֲצַבֵּיהֶ֑ם וַיִּשָּׂאֵ֥ם דָּוִ֖ד וַאֲנָשָֽׁיו׃

5:22And the Pelishtim came up yet again, and spread themselves in the valley of Refa’im.

Vayosifu od Pelishtim la'alot vayinateshu be'emek Refa'im.

כבוַיֹּסִ֥פוּ ע֛וֹד פְּלִשְׁתִּ֖ים לַֽעֲל֑וֹת וַיִּנָּֽטְשׁ֖וּ בְּעֵ֥מֶק רְפָאִֽים׃

5:23And when David inquired of Hashem, He said, “You shall not go up; but circle around behind them, and come upon them over against the mulberry trees.

Vayish'al David ba-Adonai vayomer lo ta'aleh hasev el-aḥareihem uvata lahem mimul beḥa'im.

כגוַיִּשְׁאַ֚ל דָּוִד֙ בַּֽיהֹוָ֔ה וַיֹּ֖אמֶר לֹ֣א תַעֲלֶ֑ה הָסֵב֙ אֶל־אַ֣חֲרֵיהֶ֔ם וּבָ֥אתָ לָהֶ֖ם מִמּ֥וּל בְּכָאִֽים׃

5:24And let it be, when you hear the sound of marching in the tops of the mulberry trees, that then you shall bestir yourself; for then Hashem shall go out before you, to strike the army of the Pelishtim.”

Vihi keshame'aḥa et-kol tze'adah berashei habeḥa'im az teḥeratz ki az yatza Adonai lefaneḥa lehakot bemaḥaneh Felishtim.

כדוִ֠יהִי כְּֽשָׁמְעֲךָ֞ (כתיב בְּֽשָׁמְעֲךָ֞) אֶת־ק֧וֹל צְעָדָ֛ה בְּרָאשֵׁ֥י הַבְּכָאִ֖ים אָ֣ז תֶּחֱרָ֑ץ כִּ֣י אָ֗ז יָצָ֚א יְהֹוָה֙ לְפָנֶ֔יךָ לְהַכּ֖וֹת בְּמַחֲנֵ֥ה פְלִשְׁתִּֽים׃

5:25And David did so, as Hashem had commanded him; and struck the Pelishtim from Geva (Geba) until you come to Gezer (Gazer).

Vaya'as David ken ka'asher tzivahu Adonai vayaḥ et-Pelishtim miGeva ad-bo'aḥa Gazer.

כהוַיַּ֚עַשׂ דָּוִד֙ כֵּ֔ן כַּאֲשֶׁ֥ר צִוָּ֖הוּ יְהֹוָ֑ה וַיַּךְ֙ אֶת־פְּלִשְׁתִּ֔ים מִגֶּ֖בַע עַד־בֹּאֲךָ֥ גָֽזֶר׃

Commentary · 5:17–25

The Lord of the breakthrough

The Pelishtim gather in the valley of Refa’im, named for the giants (Deuteronomy 2:20–21), whom FFOZ notes “were rumored to be descendants of the Nephilim” (End of Days, Lesson 3).

David asks Hashem before he moves, and wins at Ba’al Peratzim: “Hashem has broken forth (paratz) upon my enemies.” This is the root of Peretz, son of Yehudah and ancestor of David (Genesis 38:29; Ruth 4:18). The Midrash says every “breaker” comes from Peretz, citing “The breaker is come up before them … and their king shall pass before them, and Hashem at their head” (Micah 2:13; Bereshit Rabbah 85:14). Radak quotes a midrash that the breaker is Eliyahu and “their king” is the Branch, son of David. Ariel Cohen Alloro teaches that the birth of Peretz is the Torah’s main story about the birth of Mashiach.

The idols the Pelishtim left behind were burned, as the Torah commands (Deuteronomy 7:25; 1 Chronicles 14:12). The Talmud explains why the Hebrew of 5:21 says they were “taken away”: once Ittai the Gitti had nullified them, they could be carried off (Avodah Zarah 44a).

The second time, Hashem gives a different plan: circle behind them and wait for “the sound of marching in the tops of the mulberry trees.” Rashi says these were “angels walking on the treetops, whom I send to help you.” Victory once did not mean the same tactics twice. Yeshua told his disciples to “wait for the promise of the Father” in Yerushalayim, and then “suddenly there came a sound from heaven” (Acts 1:4; 2:2).

Sources & method

Hebrew text: The Masoretic text with vowels (nikkud) and cantillation marks (ta’amim), as published on Chabad.org. Every verse was checked character by character against Chabad’s Tenakh. Where the written text (ketiv) differs from the reading (qere), the reading is shown and the written form follows in small type.
English translation: The King James Version (public domain), lightly modernized by Benei Avraham: “thee/thou/ye” become “you,” older verb forms are updated (“hath” to “has”), and archaic words are replaced only where the meaning would otherwise be unclear. People and places carry their Hebrew names, with the familiar English name in parentheses the first time on each page (e.g., Shaul (Saul)). The Divine Name (יהוה, “the LORD” in the KJV) is written “Hashem”; “God” (Elohim) is unchanged. Verse numbers follow the Hebrew Bible.
Transliteration: Produced from the Hebrew with the open-source hebrew-transliteration library, adapted to Sephardic/Israeli pronunciation and reviewed by hand: ḥ for Chet and Chaf, tz for Tzadi, k for Kuf, and the Divine Name read “Adonai.” Names are capitalized.
Commentary: Written for our Wednesday Tenakh study from a Messianic Jewish perspective, in line with the Benei Avraham Statement of Faith. It reads the passage first in its Torah setting, then with the Sages, and then with the witness of the Brit Hadashah. Its sources include the Talmud and Midrash, Rashi, Radak, Metzudat David, Rambam, the First Fruits of Zion End of Days lessons, and teachings of Rabbi Efraim Palvanov and Ariel Cohen Alloro. Numerical readings (gematria) are offered as hints, not proofs. It is shown by default; tap Commentary to hide it.
Hebrew font: SBL Hebrew, by the Society of Biblical Literature.

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2 Samuel 5 (Shmuel Bet) in Hebrew, Transliteration and English

2 Samuel, Chapter 5

Sources & method