A Commentary on the Book of Second Samuel

Chapter Three

House of David Grows

3:1 There was a long war between the house of Saul and the house of David. And David grew stronger and stronger, while the house of Saul became weaker and weaker.

This verse is often found at the end of chapter two, as it summarizes a dark period of civil war between the house of Saul (the people of Israel) and the house of David. Apparently the skirmish that started with Ish-bosheth sending Abner and his army to Gibeon, as reported in 2 Samuel 2:12-32, didn’t end at verse thirty-two but continued for a long time. The details of which are not shared with us readers. The author chose to omit the details and simply say that the house of Saul (the father of Ish-bosheth) was getting weaker while the house of David was getting stronger.

[Verses 2-5 parallel 1 Chronicles 3:1-4a]

3:2 And sons were born to David at Hebron: his firstborn was Amnon, of Ahinoam of Jezreel; 3 and his second, Chileab, of Abigail the widow of Nabal of Carmel; and the third, Absalom the son of Maacah the daughter of Talmai king of Geshur; 4 and the fourth, Adonijah the son of Haggith; and the fifth, Shephatiah the son of Abital; 5 and the sixth, Ithream, of Eglah, David’s wife. These were born to David in Hebron.

David had six sons that were all born in Hebron, each from a different wife:

David’s marriage to Maacah the daughter of Talmai, the king of Geshur, suggests that David established an alliance with Geshur, a small kingdom east of the Jordan, and north of Ish-Bosheth’s capital city of Mahanaim.

Verse two of this book in the Dead Sea Scrolls^[1] and in 1 Chronicles 3:1-3 of the Hebrew text, the mirror passage of this verse refers to Abigail’s son as “Daniel,” not Chileab. Some believe that it is the same person and “Daniel” is simply an alternate name. Others believe that Chileab died and Daniel was Abigail’s second son, but retained his brother’s position in the family line succession (see below).

Considerations

House

The Hebrew words ḇêṯ’ and bǎ’·yiṯ have multiple meanings, it can refer to a structure for a residence, a building to house something, but it can also apply to the family or household itself. When used in context of a family it can, as it is used here, to refer to a person’s lineage or dynasty. For example, the house of Israel would refer to those related to Jacob, and the house of David, would refer to his lineage, which is also the lineage that leads to Jesus, our Messiah.

Chileab or Daniel?

The parallel verse in 1 Chronicles 3:1 lists the name of David’s second son as Daniel. Did he have two names or is one of the listings wrong?

The second son of David, born at Hebron (2 Sam 3:3). He was the firstborn of David and Abigail, the Carmelite, whom David had taken as a wife upon the death of her foolish husband Nabal (1 Samuel 25). Presumably he had died, along with David’s first- and third-born sons, Amnon and Absalom, when David’s fourth son Adonijah attempted to seize the throne in the last days of his father’s life (1 Kings 1–2). He is called “DANIEL” in 1 Chr 3:1, and this—or some form such as “Daluiah”—was most likely his correct name. In 2 Sam 3:3, 4QSamª has dl[ ], the OG has Dalouia, and an OL fragment has da[ ]; a textual corruption is easily postulated here, since the last three letters of the Hebrew—lʾb—are identical to the first three of the next word and since the letters k and d could have been easily confused.^[2]

Abner Joins David’s Forces

3:6 While there was war between the house of Saul and the house of David, Abner was making himself strong in the house of Saul. 7 Now Saul had a concubine whose name was Rizpah, the daughter of Aiah. And Ish-bosheth said to Abner, “Why have you gone in to my father’s concubine?”

During the war between the house of Saul and the house of David, Abner was “making himself strong” (Hebrew miṯ·ḥǎz·zēq’, a reflexive/intense verbal stem, emphasizing the oneself in the action) in the house of Saul, possibly pushing for more political clout. We are told that Saul had a concubine name Rizpah, who we will learn later gave birth to at least two sons of Saul; Armoni and Mephibosheth (see 2 Samuel 21:10-11). In his efforts to strengthen himself, Abner “pushes the envelope” by taking Rizpah, a concubine of Saul’s and has a sexual relationship with her.

Having sex with someone’s wife, or concubine, was considered a direct challenge to that person’s authority. Rueben, Jacob’s firstborn, lost his birthright as a result of sleeping with his father’s concubine (see Genesis 35:22; 49:3-4, click here to read the commentary). It was especially true for kings, which we will read later when one of David’s sons does the same thing very publicly (see 2 Samuel 16:20-22). Here Abner is making a strong political statement that most believe was him trying to either usurp the throne from Ish-bosheth or show how weak the king was. Ish-bosheth finds out and confronts Abner, asking him why did he go in to his father’s concubine.

3:8 Then Abner was very angry over the words of Ish-bosheth and said, “Am I a dog’s head of Judah? To this day I keep showing steadfast love to the house of Saul your father, to his brothers, and to his friends, and have not given you into the hand of David. And yet you charge me today with a fault concerning a woman.

Abner responds to Ish-bosheth’s question, saying, “Am I a dog’s head of Judah?” This phrase has been interpreted in a number of ways, most interpret it as being a dog loyal to Judah (or as one translation renders this verse, “Am I a baboon in the pay of Judah?”)^[3] The New Living Translation reads,  “Am I some Judean dog to be kicked around like this?” (NLT) But perhaps the most intriguing translation comes from the Aramaic Targum, "Am I not the head of a dog?”, which has some believing Abner thought so much of himself that he thought he was the one making the decisions, although the reference to the dog would be a derogatory term for the kingdom.

Abner continues telling Ish-bosheth that up to that day he has always demonstrated steadfast love to the house of Saul, to his brothers, and to his friends, and he had not given him over to David, and yet he is now being chastised, and accused of wrongdoing with this woman!

3:9 God do so to Abner and more also, if I do not accomplish for David what the LORD has sworn to him, 10 to transfer the kingdom from the house of Saul and set up the throne of David over Israel and over Judah, from Dan to Beersheba.” 11 And Ish-bosheth could not answer Abner another word, because he feared him.

Abner proclaims that God do to him and more, if he does not accomplish for David what was prophesied by Samuel that would happen. He was loyal to the house of Saul up to that moment, but now he was changing loyalties, and he will do everything in his power to make sure that what YHWH had said that will happen, regarding the house of Saul, will indeed be accomplished (see 1 Samuel 15:28; 16:1, 12; 28:17). That prophecy being the decline and fall of Saul’s reign over Israel, followed by the rise of David’s reign over both Israel and Judah, offering full unification of the kingdoms, from Dan in the north to Beersheba in the south. Ish-bosheth was left speechless, as he was afraid of Abner.

3:12 And Abner sent messengers to David on his behalf, saying, “To whom does the land belong? Make your covenant with me, and behold, my hand shall be with you to bring over all Israel to you.”

Following his outburst in response to Ish-bosheth’s accusation and subsequent oath to “change sides,” Abner is left with the difficult task of convincing David that this reversal is not a ploy, especially since he led military campaigns against David for approximately two years, and killed one of David’s relatives.

So Abner sent messengers to David on his behalf seeking an alliance with him. Through his messengers he asks, “To whom does the land belong?” All Israelites understood that the land is God’s and that by asking the question, Abner is acknowledging that God placed David as king over the entire Promised Land. Abner then offers David his services to make that happen, to bring all of Israel to be under David’s rule.

3:13 And he said, “Good; I will make a covenant with you. But one thing I require of you; that is, you shall not see my face unless you first bring Michal, Saul’s daughter, when you come to see my face.” 14 Then David sent messengers to Ish-bosheth, Saul’s son, saying, “Give me my wife Michal, for whom I paid the bridal price of a hundred foreskins of the Philistines.”

David accepts Abner’s offer, but has one codicil, that his wife Michal be brought back to him. He undoubtedly considered Michal was still legally married to him, as Deuteronomy 24:1-4 prohibited taking back wives that were divorced, and that he paid the bridal price that Saul required of a hundred foreskins of the Philistines.

3:15 And Ish-bosheth sent and took her from her husband Paltiel the son of Laish. 16 But her husband went with her, weeping after her all the way to Bahurim. Then Abner said to him, “Go, return.” And he returned.

Ish-bosheth took Michal from her current husband Paltiel, who followed her crying all the way to Bahurim (approximately two miles north of Bethlehem) where Abner told him to go back home.

3:17 And Abner conferred with the elders of Israel, saying, “For some time past you have been seeking David as king over you. 18 Now then bring it about, for the LORD has promised David, saying, ‘By the hand of my servant David I will save my people Israel from the hand of the Philistines, and from the hand of all their enemies.’ ” 19 Abner also spoke to Benjamin. And then Abner went to tell David at Hebron all that Israel and the whole house of Benjamin thought good to do.

Abner began his campaigning for David with the elders of Israel. He tells them, that for some time now that they wanted to have David as their king, so now is the time! Just as YHWH had promised David when He said “By the hand of my servant David I will save my people Israel from the hand of the Philistines, and from the hand of all their enemies.” Even though the Bible does not record this statement verbatim, the prophecy was likely well known and this may have been a paraphrase of several of Samuel’s prophecies relating to David. Abner then spoke to the whole house of Benjamin who thought that making David their king was a good idea.

3:20 When Abner came with twenty men to David at Hebron, David made a feast for Abner and the men who were with him. 21 And Abner said to David, “I will arise and go and will gather all Israel to my lord the king, that they may make a covenant with you, and that you may reign over all that your heart desires.” So David sent Abner away, and he went in peace.

Abner went to Hebron with twenty of his men to tell David that his plan was progressing and everyone so far were in agreement. So David provided a feast for Abner and his men. Abner told David that he would now go and assemble all of Israel and call them to make a covenant with him so that he could reign over them. David then allowed Abner to leave in peace.

3:22 Just then the servants of David arrived with Joab from a raid, bringing much spoil with them. But Abner was not with David at Hebron, for he had sent him away, and he had gone in peace. 23 When Joab and all the army that was with him came, it was told Joab, “Abner the son of Ner came to the king, and he has let him go, and he has gone in peace.” 24 Then Joab went to the king and said, “What have you done? Behold, Abner came to you. Why is it that you have sent him away, so that he is gone? 25 You know that Abner the son of Ner came to deceive you and to know your going out and your coming in, and to know all that you are doing.”

After Abner had left Hebron, Joab returns from a raid (Hebrew gᵉḏûḏ’, a marauding band, a group that makes inroads into enemy territory) with a great amount of plunder with them. When Joab heard that Abner was there and David released them, he went to David and asked him “What have you done?” He was astonished that David let the commanding officer of their enemy go. He then told David that Abner was there to deceive him so that he could find out what war efforts he was planning.

Joab Murders Abner

3:26 When Joab came out from David’s presence, he sent messengers after Abner, and they brought him back from the cistern of Sirah. But David did not know about it. 27 And when Abner returned to Hebron, Joab took him aside into the midst of the gate to speak with him privately, and there he struck him in the stomach, so that he died, for the blood of Asahel his brother.

Joab secretly sent messengers after Abner to bring him back to Hebron and they met up with him at the cistern of Sirah (possibly modern-day Ain Sarah, the place is referred to as Besira by Josephus, who claims it was approximately two and a half miles north of Hebron)^[4]. And without David’s knowledge they brought Abner back (possibly using the guise of David’s name to lure him) and Joab privately called him aside in the middle of the gate and then struck Abner in the stomach and died. As the oldest and closest family member, it was his right to avenge the death of his brother Asahel (click here to read more about the role of an avenger of blood). Although one might argue that Abner was only defending himself when Asahel was pursuing him (see 2 Samuel 2:18-23) and the fact that he did inflict the death blow with the blunt end of his spear, he nonetheless was legally killed. As the law allowed an avenger of blood to put to death anyone who accidentally or otherwise unintentionally killed a relative, unless they were able to flee to a city of refuge. It is interesting to note that Hebron was a city of refuge, and that is perhaps one reason why Joab confronted Abner at the middle of the gate, instead of within the city’s walls. Being inside a city of refuge would have provided legal protection for those accused of unintentional homicide from any avengers of blood.

3:28 Afterward, when David heard of it, he said, “I and my kingdom are forever guiltless before the LORD for the blood of Abner the son of Ner. 29 May it fall upon the head of Joab and upon all his father’s house, and may the house of Joab never be without one who has a discharge or who is leprous or who holds a spindle or who falls by the sword or who lacks bread!”

When David heard about the death of Abner he proclaimed that both he and his kingdom was, and would remain, guiltless of the blood of Abner before YHWH. He further proclaimed that the guilt belongs to Joab and his family, and then pronounced a horrific curse on the house of Joab, “May the family of Joab be cursed in every generation with a man who has open sores or leprosy or who walks on crutches or dies by the sword or begs for food!” (2 Samuel 3:29b, NLT) Readers often stumble when they read this verse, as invoking a curse is considered an evil practice implying the belief of some form of power or ‘magic’ in the words spoken. There are many curses recorded in the Bible, but only ones that are spoken by a prophet of God, or God Himself, who does have the power and authority, that have credibility. Perhaps, since we do not see that God had been consulted regarding this ‘curse’, that David simply expressed these words out of anger and great frustration, nothing more.

3:30 So Joab and Abishai his brother killed Abner, because he had put their brother Asahel to death in the battle at Gibeon.

The author repeats that Joab killed Abner because he had killed Asahel his brother in the battle of Gibeon, but in this verse Abishai is added as one of the killers with no further information. We can only assume that Abishai assisted Joab in killing Abner is some way.

David Mourns Abner’s Death

3:31 Then David said to Joab and to all the people who were with him, “Tear your clothes and put on sackcloth and mourn before Abner.” And King David followed the bier.

David instructed Joab and all the people there to tear their clothes and put on sackcloth to mourn for Abner. David followed the procession to the grave behind Abner’s body.

3:32 They buried Abner at Hebron. And the king lifted up his voice and wept at the grave of Abner, and all the people wept. 33 And the king lamented for Abner, saying, “Should Abner die as a fool dies? 34 Your hands were not bound; your feet were not fettered; as one falls before the wicked you have fallen.” And all the people wept again over him.

They buried Abner at Hebron, while at the the grave of Abner, David and all the people wept. David then loudly said, “Should Abner have died as fools die? Your hands were not bound; your feet were not chained. No, you were murdered— the victim of a wicked plot.” (2 Samuel 3:33b-34a, NLT) And they all started to cry again.

3:35 Then all the people came to persuade David to eat bread while it was yet day. But David swore, saying, “God do so to me and more also, if I taste bread or anything else till the sun goes down!” 36 And all the people took notice of it, and it pleased them, as everything that the king did pleased all the people. 37 So all the people and all Israel understood that day that it had not been the king’s will to put to death Abner the son of Ner.

David had refused to eat on that day, so now everyone was trying to get him to eat something. But David vowed that may God do to him and more, if he tasted bread, or ate anything else until sunset. The people noticed David’s commitment and his respect for Abner and it pleased them, the author adds that everything the king did pleased the people. Seeing how David responded to Abner’s death, the people of Judah and all of Israel understood that he was not responsible for Abner’s murder.

3:38 And the king said to his servants, “Do you not know that a prince and a great man has fallen this day in Israel? 39 And I was gentle today, though anointed king. These men, the sons of Zeruiah, are more severe than I. The LORD repay the evildoer according to his wickedness!”

David explains to his servants that a prince (Hebrew śǎr’, a ruler, an official, a captain) and a great man had died that day. And as king he could have been more harsh in punishment, but as a king of Judah, the law is not up to him but through God. David notes that the sons of his sister Zeruiah are more severe (Hebrew qā·šîm’, hard, cruel, violent, fierce) than he is, so it is up to YHWH to appropriately punish the evil men for their evil deeds.

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[1] Dead Sea Scroll 4Q51 Samuel a. (2010). Lexham Press.

[2] Howard, D. M., Jr. (1992). Chileab (Person). In D. N. Freedman (Ed.), The Anchor Yale Bible Dictionary (Vol. 1, p. 907). Doubleday.

[3] The New English Bible (2 Sa 3:8). (1970). Oxford University Press; Cambridge University Press.

[4] Josephus, F., & Whiston, W. (1987). The Antiquities of the Jews, VII, i 5 (34) in The works of Josephus: complete and unabridged (p. 183). Hendrickson.