19:1 (19:2) Joab was told, “The king is weeping and mourning over Absalom.” 19:2 So the victory of that day was turned to mourning as far as all the people were concerned. For the people heard on that day, “The king is grieved over his son.” 19:3 That day the people stole away to go to the city the way people who are embarrassed steal away in fleeing from battle. 19:4 The king covered his face and cried out loudly, 1 “My son, Absalom! Absalom, my son, my son!”
19:5 So Joab visited 2 the king at his home. He said, “Today you have embarrassed all your servants who have saved your life this day, as well as the lives of your sons, your daughters, your wives, and your concubines. 19:6 You seem to love your enemies and hate your friends! For you have as much as declared today that leaders and servants don’t matter to you. I realize now 3 that if 4 Absalom were alive and all of us were dead today, 5 it would be all right with you. 19:7 So get up now and go out and give some encouragement to 6 your servants. For I swear by the Lord that if you don’t go out there, not a single man will stay here with you tonight! This disaster will be worse for you than any disaster that has overtaken you from your youth right to the present time!”
19:8 So the king got up and sat at the city gate. When all the people were informed that the king was sitting at the city gate, they 7 all came before him.
But the Israelite soldiers 8 had all fled to their own homes. 9 19:9 All the people throughout all the tribes of Israel were arguing among themselves saying, “The king delivered us from the hand of our enemies. He rescued us from the hand of the Philistines, but now he has fled from the land because of Absalom. 19:10 But Absalom, whom we anointed as our king, 10 has died in battle. So now why do you hesitate to bring the king back?” 11
19:11 Then King David sent a message to Zadok and Abiathar the priests saying, “Tell the elders of Judah, ‘Why should you delay any further in bringing the king back to his palace, 12 when everything Israel is saying has come to the king’s attention. 13 19:12 You are my brothers – my very own flesh and blood! 14 Why should you delay any further in bringing the king back?’ 19:13 Say to Amasa, ‘Are you not my flesh and blood? 15 God will punish me severely, 16 if from this time on you are not the commander of my army in place of Joab!’”
19:14 He 17 won over the hearts of all the men of Judah as though they were one man. Then they sent word to the king saying, “Return, you and all your servants as well.” 19:15 So the king returned and came to the Jordan River. 18
Now the people of Judah 19 had come to Gilgal to meet the king and to help him 20 cross the Jordan. 19:16 Shimei son of Gera the Benjaminite from Bahurim came down quickly with the men of Judah to meet King David. 19:17 There were a thousand men from Benjamin with him, along with Ziba the servant 21 of Saul’s household, and with him his fifteen sons and twenty servants. They hurriedly crossed 22 the Jordan within sight of the king. 19:18 They crossed at the ford in order to help the king’s household cross and to do whatever he thought appropriate.
Now after he had crossed the Jordan, Shimei son of Gera threw himself down before the king. 19:19 He said to the king, “Don’t think badly of me, my lord, and don’t recall the sin of your servant on the day when you, my lord the king, left 23 Jerusalem! 24 Please don’t call it to mind! 19:20 For I, your servant, 25 know that I sinned, and I have come today as the first of all the house of Joseph to come down to meet my lord the king.”
19:21 Abishai son of Zeruiah replied, “For this should not Shimei be put to death? After all, he cursed the Lord’s anointed!” 19:22 But David said, “What do we have in common, 26 you sons of Zeruiah? You are like my enemy today! Should anyone be put to death in Israel today? Don’t you realize that today I am king over Israel?” 19:23 The king said to Shimei, “You won’t die.” The king vowed an oath 27 concerning this.
19:24 Now Mephibosheth, Saul’s grandson, 28 came down to meet the king. From the day the king had left until the day he safely 29 returned, Mephibosheth 30 had not cared for his feet 31 nor trimmed 32 his mustache nor washed his clothes.
19:25 When he came from Jerusalem to meet the king, the king asked him, “Why didn’t you go with me, Mephibosheth?” 19:26 He replied, “My lord the king, my servant deceived me! I 33 said, ‘Let me get my donkey saddled so that I can ride on it and go with the king,’ for I 34 am lame. 19:27 But my servant 35 has slandered me 36 to my lord the king. But my lord the king is like an angel of God. Do whatever seems appropriate to you. 19:28 After all, there was no one in the entire house of my grandfather 37 who did not deserve death from my lord the king. But instead you allowed me to eat at your own table! 38 What further claim do I have to ask 39 the king for anything?”
19:29 Then the king replied to him, “Why should you continue speaking like this? You and Ziba will inherit the field together.” 19:30 Mephibosheth said to the king, “Let him have 40 the whole thing! My lord the king has returned safely 41 to his house!”
19:31 Now when Barzillai the Gileadite had come down from Rogelim, he crossed the Jordan with the king so he could send him on his way from there. 42 19:32 But Barzillai was very old – eighty years old, in fact – and he had taken care of the king when he stayed in Mahanaim, for he was a very rich 43 man.
1 tn Heb “with a great voice.”
2 tn Heb “came to.”
3 tn Heb “today.”
4 tc The translation follows the Qere, 4QSama, and many medieval Hebrew
5 tc The Lucianic Greek recension and Syriac Peshitta lack “today.”
6 tn Heb “and speak to the heart of.”
7 tn Heb “all the people.”
8 tn The Hebrew text has simply “Israel” (see 18:16-17).
9 tn Heb “had fled, each to his tent.”
10 tn Heb “over us.”
11 tc The LXX includes the following words at the end of v. 11: “And what all Israel was saying came to the king’s attention.” The words are misplaced in the LXX from v. 12 (although the same statement appears there in the LXX as well).
12 tn Heb “his house.”
13 tc The Hebrew text adds “to his house” (= palace), but the phrase, which also appears earlier in the verse, is probably accidentally repeated here.
14 tn Heb “my bone and my flesh.”
15 tn Heb “my bone and my flesh.”
16 tn Heb “Thus God will do to me and thus he will add.”
17 tn The referent of “he” is not entirely clear: cf. NCV “David”; TEV “David’s words”; NRSV, NLT “Amasa.”
18 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
19 tn The Hebrew text has simply “Judah.”
20 tn Heb “the king.” The pronoun (“him”) has been used in the translation to avoid redundancy.
21 tn Heb “youth.”
22 tn Heb “rushed into.”
23 tn Though this verb in the MT is 3rd person masculine singular, it should probably be read as 2nd person masculine singular. It is one of fifteen places where the Masoretes placed a dot over each of the letters of the word in question in order to call attention to their suspicion of the word. Their concern in this case apparently had to do with the fact that this verb and the two preceding verbs alternate from third person to second and back again to third. Words marked in this way in Hebrew manuscripts or printed editions are said to have puncta extrordinaria, or “extraordinary points.”
24 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
25 tn The Hebrew text has simply “your servant.”
26 tn Heb “what to me and to you.”
27 tn Heb “swore to him.”
28 tn Heb “son.”
29 tn Heb “in peace.” So also in v. 31.
30 tn Heb “he”; the referent (Mephibosheth) has been specified in the translation for clarity.
31 tn Heb “done his feet.”
32 tn Heb “done.”
33 tn Heb “your servant.”
34 tn Heb “your servant.”
35 tn Heb “and he”; the referent (the servant) has been specified in the translation for clarity.
36 tn Heb “your servant.”
37 tn Heb “father.”
38 tn Heb “and you placed your servant among those who eat at your table.”
39 tn Heb “to cry out to.”
40 tn Heb “take.”
41 tn Heb “in peace.”
42 tc The MT reading אֶת־בַיַּרְדֵּן (’et-vayyarden, “in the Jordan”) is odd syntactically. The use of the preposition after the object marker אֶת (’et) is difficult to explain. Graphic confusion is likely in the MT; the translation assumes the reading מִיַּרְדֵּן (miyyarden, “from the Jordan”). Another possibility is to read the definite article on the front of “Jordan” (הַיַּרְדֵּן, hayyarden; “the Jordan”).
43 tn Heb “great.”