2 Samuel 19:31-39 Lessons From Barzillai On Finishing Life Well

Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS, 30 Oct. 2022

vs. 31-32 Introduction

vs. 33-36 Barzillai Rejects David’s Proposal of a Court Appointment

vs. 37 Barzillai’s Counter-Proposal

vs. 38-39 CONCLUSION

APPLICATION



2 Samuel 19:31-43Side-by side comparison of versionsA

LXX

Brenton

DRB

KJV

NAW

MT

32) καὶ Βερζελλι ὁ Γαλααδίτης κατέβη ἐκ Ρωγελλιμ καὶ διέβη μετὰ τοῦ βασιλέως τὸν Ιορδάνην ἐκπέμψαι αὐτὸν X τὸν Ιορδάνην·

31 And Berzelli the Galaadite came down from Rogellim, and crossed over Jordan with the king, that he might conduct [the king overB] Jordan.

31 Berzellai also the Galaadite coming down from Rogelim, brought X the king over the Jordan, [being ready also] to wait on him beyond the riverC.

31 And Barzillai the Gileadite came down from Rogelim, and went over Jordan with the king, to conduct him over Jordan.

31 Barzillai the Gileadite also came down from Rogelim and he crossed over the Jordan with the king to commission him at the Jordan.

32 וּבַרְזִלַּי הַגִּלְעָדִי יָרַד מֵרֹגְלִים וַיַּעֲבֹרD אֶתE-הַמֶּלֶךְ הַיַּרְדֵּן לְשַׁלְּחוֹ אֶת-Fבַיַּרְדֵּן:

33) καὶ Βερζελλι [ἀνὴρG] πρεσβύτερος σφόδρα, υἱὸς ὀγδοήκοντα ἐτῶν, καὶ αὐτὸς διέθρεψεν τὸν βασιλέα ἐν τῷ οἰκεῖν αὐτὸν ἐν Μαναϊμ, ὅτι ἀνὴρ μέγας ἐστὶν σφόδρα.

32 And Berzelli was a very old [man], eighty years old; and he had maintained the king when he dwelt in Manaim; for he was a very great man.

32 Now Berzellai the Galaadite was of a great age, [that is to say,] fourscore years old, and he provided the king [with sustenance] when he abode in the campH: for he was a man exceeding rich.

32 Now Barzillai was a very aged [man], even fourscore years old: and he had provided the king [of sustenance] while he lay at Mahan­aim; for he was a very great man.

32 Now, Barzillai was very old – 80 years old, and it was he who had supported the king while he was residing in Machanaim, for he was a very great man.

33 וּבַרְזִלַּי זָקֵן מְאֹד בֶּן-שְׁמֹנִים שָׁנָה וְהוּא-כִלְכַּלI אֶת-הַמֶּלֶךְ בְשִׁיבָתוֹJ בְמַחֲנַיִם כִּי-אִישׁ גָּדוֹל הוּא מְאֹד:

34) καὶ εἶπεν ὁ βασιλεὺς πρὸς Βερζελλι Σὺ διαβήσῃ μετ᾿ ἐμοῦ, καὶ διαθρέψω [τὸ γῆράς] σου μετ᾿ ἐμοῦ ἐν Ιερουσαλημ.

33 And the king said to Berzelli, Thou shalt go over with me, and I will nourish thine [old age] with me in Jerusalem.

33 And the king said to Berzellai: X Come with me that thou mayest rest secure XK with me in Jerusalem.

33 And the king said unto Barzillai, Come thou over with me, and I will feed thee with me in Jerusalem.

33 Now the king said to Barzillai, “You should cross over with me, and I will support you beside me in Jerusalem.”

34 וַיֹּאמֶר הַמֶּלֶךְ אֶל-בַּרְזִלָּי אַתָּה עֲבֹר אִתִּי וְכִלְכַּלְתִּי אֹתְךָ עִמָּדִי בִּירוּשָׁלִָם:

35) καὶ εἶπεν Βερζελλι πρὸς τὸν βασιλέα Πόσαι ἡμέραι ἐτῶν ζωῆς μου, ὅτι ἀναβήσομαι μετὰ τοῦ βασιλέως εἰς Ιερουσαλημ;

34 And Berzelli said to the king, How many are the days of the years of my life, that I should go up with the king to Jerusalem?

34 And Berzellai said to the king: How many are the days of the years of my life, that I should go up with the king to Jerusalem?

34 And Barzillai said unto the king, How long have I X X X X to live X, that I should go up with the king unto Jerusalem?

34 But Barzillai said to the king, “How many more days are there to the years of my life that I should go up with the king to Jerusalem?

35 וַיֹּאמֶר בַּרְזִלַּי אֶל-הַמֶּלֶךְ כַּמָּה יְמֵי שְׁנֵי חַיַּי כִּי-אֶעֱלֶה אֶתL-הַמֶּלֶךְ יְרוּשָׁלִָם:

36) υἱὸς ὀγδοήκοντα ἐτῶν ἐγώ εἰμι σήμερον· μὴ γνώσομαι [ἀνὰ] μέσον ἀγαθοῦ καὶ κακοῦ; ἢ γεύσεται ὁ δοῦλός σου ἔτι ὃ φάγομαι ἢ X πίομαι; ἀκούσομαι ἔτι φωνὴν ᾀδόντων καὶ ᾀδουσῶν; X ἵνα τί ἔσται ἔτι ὁ δοῦλός σου εἰς φορτίον ἐπὶ τὸν κύριόν μου τὸν βασιλέα;

35 I am this day eighty years old: can I [then] distinguish between good and evil? Can thy servant taste any longer what I eat or X drink? XM can I any longer hear the voice of singing men or singing women? and wherefore shall thy servant any longer be a burden to my lord the king?

35 I am this day fourscore years old, are my [senses quick to] discern sweet and bitter? or can X X meat or X X drink delight thy servant? or can I hear any more the voice of singing men and singing women? X why should thy servant be X a burden to my lord, the king?

35 I am this day fourscore years old: and can I discern between good and evil? can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women? wherefore then should thy servant be yet a burden unto my lord the king?

35 Eighty years old I am today! Can I distinguish between [what looks] good vs. bad? Can your servant taste what I eat or what I drink? Can I still hear the sound of male-singers and female-singers? Why then should your servant become more of a burden to my master the king?

36 בֶּן-שְׁמֹנִים שָׁנָה אָנֹכִי הַיּוֹם הַאֵדַע בֵּין-טוֹב לְרָע אִם-יִטְעַם עַבְדְּךָ אֶת-אֲשֶׁר אֹכַל וְאֶת-אֲשֶׁר אֶשְׁתֶּה אִם-אֶשְׁמַע עוֹד בְּקוֹל שָׁרִים וְשָׁרוֹת Nוְלָמָּה יִהְיֶה עַבְדְּךָ עוֹד לְמַשָּׂא אֶלO-אֲדֹנִי הַמֶּלֶךְ:

37) ὡς βραχὺ διαβήσεται ὁ δοῦλός σου τὸν Ιορδάνην μετὰ τοῦ βασιλέως· καὶ ἵνα τί ἀνταποδίδωσίν μοι ὁ βασιλεὺς τὴν ἀνταπόδοσιν ταύτην;

36 Thy servant will go a little way over Jordan with the king: and why does the king return me this recompense?

36 [I] thy servant will go on a little way [from] the Jordan with thee X: X X X I need not this recompense.

36 Thy servant will go a little way over Jordan with the king: and why should the king recompense it me [with] such a reward?

36 It’s a small thing that your servant crosses over the Jordan with the king. Why then should the king award me this award?

37 כִּמְעַטP יַעֲבֹר עַבְדְּךָ אֶת-הַיַּרְדֵּן אֶת-הַמֶּלֶךְ וְלָמָּה Qיִגְמְלֵנִי הַמֶּלֶךְ הַגְּמוּלָהR הַזֹּאת:

38) καθισάτω δὴ ὁ δοῦλός σου καὶ ἀποθανοῦμαι ἐν τῇ πόλει μου παρὰ τῷ τάφῳ τοῦ πατρός μου καὶ τῆς μητρός μου· καὶ ἰδοὺ ὁ δοῦλός σου Χαμααμ διαβήσεται μετὰ τοῦ κυρίου μου τοῦ βασιλέως, καὶ ποίησον αὐτῷ XS τὸ ἀγαθὸν ἐν ὀφθαλμοῖς σου.

37 Let, I pray [thee], thy servant remain, and I will die in my city, by the tomb of my father and of my mother. And, behold, thy servant Chamaam shall go over with my lord the king; and do thou to him as [it seems] good in thine eyes.

37 [But] I beseech [thee] let thy servant return, and die in my own city, [and be buried] by the sepulchre of my father, and of my mother. But there is thy servant Chamaam, let him go with thee, my lord, the king, and do to him whatsoever [seemeth] good to X thee.

37 Let thy servant, I pray [thee], turn back [again], that I may die in mine own city, and be buried by the grave of my father and of my mother. But behold thy servant Chimham; let him go over with my lord the king; and do to him what shall [seem] good unto X thee.

37 Please let your servant {settle down}, that I may die in my hometown {and be buried} at the tomb of my father and my mother. However, here is your servant Kimham. Let him cross over with my master the king, then do for him whatever is good in your eyes.

38 יָשָׁבT-נָא עַבְדְּךָ וְאָמֻת בְּעִירִי עִםU קֶבֶר אָבִי וְאִמִּי וְהִנֵּה עַבְדְּךָ כִמְהָםV יַעֲבֹר עִם-אֲדֹנִי הַמֶּלֶךְ וַעֲשֵׂה-לוֹ אֵת אֲשֶׁר-טוֹב בְּעֵינֶיךָ: ס

39) καὶ εἶπεν ὁ βασιλεύς Μετ᾿ ἐμοῦ διαβήτω Χαμααμ, κἀγὼ ποιήσω αὐτῷ τὸ ἀγαθὸν ἐν ὀφθαλμοῖς σου καὶ πάντα, ὅσα ἐκλέξῃ ἐπ᾿ ἐμοί, ποιήσω σοι.

38 And the king said, Let Chamaam go over with me, and I will do to him what is good in myW sightX; and whatsoever thou shalt choose at my [hand]X, I will do for thee.

38 Then the king said [to him]: Let Chamaam go over with me, and I will do for him whatsoever shall please X thee, and all that thou shalt ask of me, thou shalt obtain X X.

38 And the king answered, Chimham shall go over with me, and I will do to him that which shall [seem] good unto X thee: and whatsoever thou shalt require of me, that will I do for thee.

38 So the king said, “Let Kimham cross over with me, and, as for me, I will do for him what is good in your eyes, and anything which you desire of me, I will do for you!”

39 וַיֹּאמֶר הַמֶּלֶךְ אִתִּי יַעֲבֹר כִּמְהָם וַאֲנִי אֶעֱשֶׂה-לּוֹ אֶת-הַטּוֹב בְּעֵינֶיךָ וְכֹל אֲשֶׁר-תִּבְחַרY עָלַי אֶעֱשֶׂה-לָּךְ:

40) καὶ διέβη πᾶς ὁ λαὸς τὸν Ιορδάνην, καὶ ὁ βασιλεὺς διέβη· καὶ κατεφίλησεν ὁ βασιλεὺς τὸν Βερζελλι καὶ εὐλόγησεν αὐτόν, καὶ ἐπέστρεψεν εἰς τὸν τόπον αὐτοῦ.

39 And all the people went over Jordan, and the king went over; and the king kissed Berzelli, and blessed him; and he returned to his place.

39 And when all the people XX and the king had passed over the Jordan, the king kissed Berzellai, and blessed him: and he returned to his own place.

39 And all the people went over Jordan. And when the king was come over, the king kissed Barzillai, and blessed him; and he returned unto his own place.

39 When all the people had crossed over the Jordan, then the king crossed over. Then the king kissed Barzillai, and he blessed him. Then he returned to his place,

40 וַיַּעֲבֹר כָּל- הָעָם אֶת-הַיַּרְדֵּן וְהַמֶּלֶךְ עָבָר וַיִּשַּׁק הַמֶּלֶךְ לְבַרְזִלַּי וַיְבָרֲכֵהוּZ וַיָּשָׁב לִמְקֹמוֹ: ס

41) καὶ διέβη ὁ βασιλεὺς εἰς Γαλγαλα, καὶ Χαμααμ διέβη μετ᾿ αὐτοῦ, καὶ πᾶς ὁ λαὸς Ιουδα X διαβαίνοντες μετὰ τοῦ βασιλέως καί γε τὸ ἥμισυ τοῦ λαοῦ Ισραηλ. --

40 And the king went over to Galgala, and Chamaam went over with him: and all the men of Juda X went over with the king, and also half the people of Israel.

40 So the king went on to Galgal, and Chamaam X with him. Now all the people of Juda X had brought the king over, and only half of the people of Israel [were there].

40 Then the king went on to Gilgal, and Chimham went on with him: and all the people of Judah X conducted the king, and also half the people of Israel.

40 and the king went on toward Gilgal (and Kimham went on with him). Thus all the people of Judah and also half of the people of Israel {} brought the king over.

41 וַיַּעֲבֹר הַמֶּלֶךְ הַגִּלְגָּלָה וְכִמְהָן עָבַר עִמּוֹ וְכָל-עַם יְהוּדָה וַיְעֱבִרוּAA אֶת-הַמֶּלֶךְ וְגַם חֲצִי עַם יִשְׂרָאֵל:

42) καὶ ἰδοὺ πᾶς ἀνὴρ Ισραηλ παρεγένοντο πρὸς τὸν βασιλέα καὶ εἶπον πρὸς τὸν βασιλέα Τί ὅτι ἔκλεψάν σε οἱ ἀδελφοὶ ἡμῶν ἀνὴρ Ιουδα καὶ διεβίβασαν τὸν βασιλέα καὶ τὸν οἶκον αὐτοῦ τὸν Ιορδάνην καὶ πάντες ἄνδρες Δαυιδ μετ᾿ αὐτοῦ;

41 And behold, all the men of Israel came to the king, and said to the king, Why have our brethren the men of Juda stolen thee away, and caused the king and all his house to pass over Jordan, and all the men of David with him?

41 Therefore all the men of Israel running together to the king, X said to him X: Why have our brethren the men of Juda stolen thee away, and have brought the king and his household over the Jordan, and all the men of David with him?

41 And, behold, all the men of Israel came to the king, and said unto the king, Why have our brethren the men of Judah stolen thee away, and have brought the king, and his household, and all David's men with him, over Jordan?

41 But all the men of Israel were there, coming to the king, and they said to the king, “Why did our brothers – each of Judah – steal you away and bring the king and his household over the Jordan, along with all the men of David with him?”

42 וְהִנֵּה כָּל-אִישׁ יִשְׂרָאֵל בָּאִים אֶל-הַמֶּלֶךְ וַיֹּאמְרוּ אֶל-הַמֶּלֶךְ מַדּוּעַ גְּנָבוּךָ אַחֵינוּ אִישׁ יְהוּדָה וַיַּעֲבִרוּ אֶת-הַמֶּלֶךְ וְאֶת- בֵּיתוֹ אֶת-הַיַּרְדֵּן וְכָל-אַנְשֵׁי דָוִד עִמּוֹ: ס

43) καὶ ἀπεκρίθη πᾶς ἀνὴρ Ιουδα πρὸς ἄνδρα Ισραηλ καὶ εἶπαν Διότι ἐγγίζει πρός με ὁ βασιλεύς· καὶ ἵνα τί οὕτως ἐθυμώθης περὶ τοῦ λόγου τούτου; μὴ βρώσει ἐφάγαμεν ἐκ τοῦ βασιλέως, [ἢ δόμα ἔδωκεν]ἄρσιν ἦρεν ἡμῖν;

42 And all the men of Juda answered the men of Israel, and said, Because the king is near [of kin] to us: and why were X X you thus angry concerning this matter? have we indeed eaten of the king['s food? or has he given us a gift], or has he X sent us a portion?

42 And all the men of Juda answered the men of Israel: Because the king is nearer to me: why art X X thou angry for this matter? have we eaten any thing of the king's, or have any gift[s] been given us?

42 And all the men of Judah answered the men of Israel, Because the king is near [of kin] to us: wherefore then be X X ye angry for this matter? have we eaten at all of the king['s] cost? or hath he X given us any gift?

42 And each man of Judah answered to a man of Israel, “Because the king is near to me! And why is this that there is friction for you over this thing? Have we eaten gluttonously off of the king? Or has something been carried off thievishly for ourselves?”

43 וַיַּעַןAB כָּל-אִישׁ יְהוּדָה עַל-אִישׁ יִשְׂרָאֵל כִּי-קָרוֹב הַמֶּלֶךְ אֵלַי וְלָמָּה זֶּה חָרָהAC לְךָ עַל-הַדָּבָר הַזֶּה הֶאָכוֹל אָכַלְנוּ מִן-הַמֶּלֶךְ אִם-נִשֵּׂאת נִשָּׂא לָנוּ: ס

44) καὶ ἀπεκρίθη ἀνὴρ Ισραηλ τῷ ἀνδρὶ Ιουδα καὶ εἶπεν Δέκα χεῖρές μοι ἐν τῷ βασιλεῖ, [καὶ πρωτότοκος ἐγὼ ἢ σύ,] καί γε ἐν τῷ Δαυιδ εἰμὶ ὑπὲρ σέ· καὶ ἵνα τί [τοῦτο] ὕβρισάς με καὶ οὐκ ἐλογίσθη ὁ λόγος μου πρῶτός μοι τοῦ ἐπιστρέψαι τὸν βασιλέα ἐμοί; καὶ ἐσκληρύνθη ὁ λόγος ἀνδρὸς Ιουδα ὑπὲρ τὸν λόγον ἀνδρὸς Ισραηλ.

43 And the men of Israel answered the men of Juda, and said, We have ten parts in the king, [and we are older than youAD,] we have also [an interest] in David above you: and why have ye [thus] insulted us, and why was not our advice taken before [that of Juda], to bring back our king? And the speech of the men of Juda was sharper than the speech of the men of Israel.

43 And the men of Israel answered the men of Juda, and said: I have ten parts in the king [more than thou,] and X David belongeth to me more than to thee: why hast thou done me a wrong, and why was it not told me first, that I might bring back my king? And the X X men of Juda answered more harshly than the X X men of Israel.

43 And the men of Israel answered the men of Judah, and said, We have ten parts in the king, and we have also more right in David than ye: why then did ye despise us, that our advice should not be first had X in bringing back our king? And the word[s] of the men of Judah were fiercer than the word[s] of the men of Israel.

43 Then the man of Israel answered the man of Judah and said, “Ten votes for the king belong to me, and so I have more for David than you, so why did you make light of me? And didn’t I say it first that I should bring back my king?” Then the statement of each man from Judah became harsher than the statement of each man from Israel.

44 וַיַּעַן אִישׁ- יִשְׂרָאֵל אֶת-אִישׁ יְהוּדָה וַיֹּאמֶר עֶשֶׂר-יָדוֹת לִי בַמֶּלֶךְ וְגַם-בְּדָוִד אֲנִי מִמְּךָ וּמַדּוּעַ הֱקִלֹּתַנִי וְלֹא-הָיָה דְבָרִי רִאשׁוֹן לִי לְהָשִׁיב אֶת-מַלְכִּי וַיִּקֶשׁ דְּבַר-אִישׁ יְהוּדָה מִדְּבַר אִישׁ יִשְׂרָאֵל: ס


1John Gill was the only commentator I read who commented on the translation of this, and he supported the KJV.

2It was a bit astonishing to read the statement in the New International Commentary on the Old Testament that “Barzillai himself did not cross over the Jordan River, despite the king’s request”! In order to reach this bizarre conclusion, Tsumura, the author, had to explain that עבר never means “pass over” but always means “go on/along” and that “the Jordan” meant the valley or area of the Jordan, not the actual river.

3Gill opted for the latter interpretation.

4Gill, however, thought it referred to either his “intellectual powers” or his sense of “smell or taste.”

5Matthew Henry noted, “Thus, when the saints shall be called to inherit the kingdom in consideration of what they have done for Christ in this world, they will be amazed at the disproportion between the service and the recompence. Matt. 25:37.”

6Willett and Gill offered another idea that “a little” meant “a little ... way [towards Jerusalem],” but the next word in Hebrew after “your servant will cross just a little” is “the Jordan.” Goldman and K&D both asserted that the Hebrew wording means that Barzillai went “across the river and no further.”

7This is how the Greek Septuagint and Aramaic Targums interpreted this verb, and the Davidson Analytical Lexicon supports this.

8This seems to be how the Syriac interpreted this verb.

9This is how the Vulgate interpreted it, followed by most English versions, supported by the Westminster morphology and others.

102Sa. 2:32 “Then they carried Asahel up and buried him in his father's tomb [בְּקֶבֶר] which was at Bethlehem.” (NAW)

112 Sam. 17:23 “Now, when Ahithophel saw that his advice had not been acted upon, he saddled his donkey and mounted it, then he went to his house at his city and gave order to his household, then he strangled himself so that he died. He was then buried in his father's tomb [בְּקֶבֶר].” (NAW)

122 Samuel 21:14 “They buried the bones of Saul and Jonathan his son in the country of Benjamin in Zelah, in the tomb [בְּקֶבֶר] of Kish his father...” (NKJV) It should be noted, however that the wording of 19:38 is slightly different:עִם קֶבֶר

13Jeremiah 41:17 And they departed and dwelt in the habitation of Chimham, which is near Bethlehem, as they went on their way to Egypt,” (NKJV)

14Including at least the Targums, Matthew Henry, and John Gill.

15This is an alternate way in addition to Matthew Henry’s of interpreting David’s promise that he would do to Kimham what was good in Barzillai’s eyes.

16Rev. 21:8 “But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death.” (NKJV)

AMy original chart includes the NASB, NIV, and ESV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use strikeout. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. The only known Dead Sea Scrolls containing 2 Samuel 19 are 4Q51 Samuela containing parts of verses 5-15, 24-26, & 38-37, dated between 50-25 B.C. Where the DSS is legible and in agreement with the MT, the MT is colored purple. Where the DSS supports the LXX (or Vulgate) with omissions or text not in the MT, I have highlighted with yellow the LXX and its translation into English, and where I have accepted that into my NAW translation, I have marked it with {pointed brackets}.

BNeither this noun (“king”) nor this preposition (“over”) are actually in the Greek text of the LXX or Vaticanus.

CThe Vulgate also adds prosequi eum (“after him”) at the end, which is not in the Hebrew.

DThis verse could be a summary statement, and the subsequent 7 verses could be an unpacking of that summary with details. This would remove the difficulty of the crossing of the Jordan by Barzillai in the past tense here while the crossing of the Jordan is still future in the subsequent verses.

EGreek, Syriac, and some Targums translate as the preposition “with” (followed by all the English versions), but Latin and some Targums translate merely as a direct object indicator.

FThe Masoretic margin note here (called the Qere) suggests that the preposition be removed to simply read “the Jordan”
(הַיַּרְדֵּן), multiple Hebrew manuscripts support the Qere, as do the Targums and the LXX. The Syriac also disagrees with the MT (although it has a different reading altogether, which the NIV adopted). This leaves the MT pretty much alone in supporting the beth preposition, which means “in/with” not “from” as per the Syriac/NIV. However, the word “HaYordan” could have a locative meaning to it, such that, even without a preposition, a preposition such as “at” could be interpreted from it. This verse is completely obliterated in the DSS.

GNone of the other ancient manuscripts (including MT, Vulgate, Syriac, and Targums) have this extra word “man,” yet it has been inserted into most English versions. The masculine form of the verb “was old” implies that it was a man, so it doesn’t change the meaning.

HThe Hebrew place name “Machanaim” means “camps”

IPilpel 3ms – 2/3 of the instances of this verb in the O.T. are in this stem. Note that the subject “he” is emphatic. Cf. 2 Samuel 17:27

JThe only other place in the Hebrew OT this noun shows up is Psalm 126:1, referring to the “captivity/exile” of Israel in Babylon. Davidson traces the root to ישב (“sit”) not שוב (“turn”). According to BHS, several manuscripts have a different pointing (oTb=yc@b), perhaps to mark the word as a (substantive) participle rather than a simple noun, but that wouldn’t change the meaning.

KSyriac and Latin omit the word “you” but it is in the Greek, Hebrew, and Aramaic.

LThe fact that the Targums, Syriac, and a couple of Hebrew manuscripts read <u (and the Septuagint manuscripts read μετα, and the Latin manuscripts read cum) makes clear that this word in the MT is not the direct object indicator (which is spelled the same), but is the preposition “with.”

MThe word “or” is here in the Vaticanus as well as the Rohlfs Septuagint; Brenton just neglected to translate it.

NLXX, Vulgate, and Syriac omit this conjunction [“and/then”], but it is in the Aramaic Targums and the Vaticanus Greek. It doesn’t change the meaning, but it does read more smoothly with it as a conclusatory conjunction.

OTargums and Septuagint read “upon” instead of “to.” Syriac preserves “to,” and the Vulgate drops the preposition (although the meaning of either preposition can be contained in the case structure of the Latin).

PThis word (literally “as a little”) occurs 17 other times in the Hebrew O.T. (Gen. 26:10; 1 Chr. 16:19; 2 Chr. 12:7; Ezr. 9:8; Job 32:22; Ps. 2:12; 73:2; 81:15; 94:17; 105:12; 119:87; Prov. 5:14; 10:20; Cant. 3:4; Isa. 1:9; 26:20; Ezek. 16:47) with a wide range of translations, including “mere, almost, lightly, short distance, small thing, few in number, yet a little, shortly, worthless.” Although most English versions interpreted this instance in terms of distance, I find it hard to make sense of “a little way across a river,” by which I imagine trying to cross and then failing and either drowning or going back, so I interpret it like it is used in Ezekiel 16:47b "...but, as if that were too little, you became more corrupt than they in all your ways” (NKJV), and that makes more sense to me in contrast with the greatness of David’s offer.

Qcf. previous use of this verb in 1 Samuel 24:17 And he said to David, "You are more righteous than me, because, in your case, you brought about an outcome for me that was good, whereas I, I brought about an outcome for you that was bad.” And subsequent use of this verb in 2 Sam. 22:21 “Yahweh will deal with me according to my righteousness; He will make a return to me according to [the] cleanness of my hands.” (NAW)

RThis noun is only found in the Hebrew O.T. here and in Isa. 59:18 & Jer. 51:56. Its masculine form is in 19 more places.

SMasoretic Hebrew, Latin, Syriac, and Aramaic all have the equivalent of a relative pronoun (“what”) here, but that is within the range of meaning for the definite article which occurs here in the Greek. DSS is obliterated here, and the spacing between legible sections of the verse could support either a definite article or a relative pronoun. (The line break in the illegible section makes for some elasticity in how many characters might or might not be written on each line of the DSS.)

TLatin and English versions (following the Groves-Wheeler Westminster morphology and the parsing of Beall and Banks, as well as the Strong’s tags for the KJV, NASB, and OSHB) interpreted this verb as though its root were שוב (“return” – which K&D also supported), but the Greek Septuagint and Aramaic Targums interpreted this verb as though its root were ישב (“sit/settle”), and the Davidson Analytical lexicon supports this, showing no entry with this spelling related to שוב. The Syriac supports neither, reading נפושׁ (“breathe/refresh”? which would be closer in meaning to “sit” than “return.”) Either meaning could work, and neither contradicts the other. Barzillai will want to return, that is, cross back over to his side of the Jordan. He is not that far from home, though. As an old man he may want to sit down and rest and refresh himself after the physical exertion of crossing the river. And, as per his request, he does not want to activate a new life-season of work in the political intrigues of Jerusalem, but would rather “settle down” and die in his own hometown. (Note that the spelling is slightly different in Hebrew v.40 where the verb “returned” occurs, and there everyone agrees that it is from שוב.)

UThe DSS is obliterated at this point, but there is too much space between legible parts of the verse for the MT text, suggesting there was one additional word in the DSS around this point. This could potentially support the insertion of “and be buried” found in the Vulgate and Targums (The Syriac also inserts a word here‎ גנבtaking away”?). This extra word does not essentially change the meaning, however.

VThere is an old tradition mentioned in the Lucian Rescription of the Septuagint [o uioV mou] and in the Syriac [ברי] that Kimham was Barzillai’s son. Syriac changed the first letter and called him “Bimham.”

WVaticanus reads ὀφθαλμοῖς μου (“my eyes” – matching the Syriac) as opposed to the majority of the Septuagint manuscripts which read ὀφθαλμοῖς σου (“your eyes” – matching the MT, Targums, and Vulgate).

XThis is Brenton using figurative language in English. The Vaticanus reads like the rest of the LXX manuscripts “of me.”

YOther interpretation possibilities I ruled out:
* Could this be David saying that any other man Barzillai chooses to send his way will be likewise well-received?
* Or that David is offering for Barzillai to choose one of David’s men in trade for Kimham?
* Or, in line with the emphasis upon the verb “choose” in Samuel concerning the election of a king (1 Sam. 8:18, 10:24, 12:13, 16:10, 20:30, 2 Sam. 6:21, 16:18), is David pledging to fulfill the obligations of kingship which Barzillai and the other elders of Jerusalem elected him to fulfill? If so, I would expect בהר to be in the Perfect tense (“you chose”) rather than in the Imperfect tense (“you will choose”) as it is here.

ZEnglish versions make David the subject of “blessed,” but Keil & Delitzsch asserted that it was Barzillai who did the blessing. Technically, the Hebrew could support either interpretation. The first phrase of the verse clearly has David as the subject, and the third phrase of this verse about “going to his place” seems to refer to Barzillai, so does the second phrase of the verse have David or Barzillai as the subject? One objective way to resolve the question is to refer the levels of connection and disjunction suggested by the Masoretic pointing (see https://hb.openscriptures.org/structure/OshbVerse/index.html?b=2Sam&c=19&v=40), which would suggest more connection between the first two phrases, and more disjunction between the second and third phrase, leading me to support the English versions over Keil & Delitzsch. But blessings are a wonderful way to express godly friendship, so there is no problem if both men blessed each other.

AAMultiple Hebrew manuscripts omit the conjunction and change the verb to perfect tense to keep same same meaning as the imperfect verb with the vav consecutive in the MT - just minus the conjunction (הֶעֱבִירוּ). The Qere notes this, and the LXX, Syriac, Targums and Latin all support this, although the Greek (with the exception of the Lucian Rescription) switches to present tense.

ABIt should be noted that in the Greek, Hebrew, Aramaic, and Latin (and perhaps the Syriac too), the word “man” is singular, and the verb “answered” has a singular subject. Also the object of “near” is singular (“me”). It is the same in the next verse.

ACThe Hebrew and Aramaic verb is 3rd singular (“it burns”), followed by a prepositional phrase, “for you,” but the Latin and Greek translate the verb 2nd singular (“you burn”) and omit the prepositional phrase which is in the Hebrew. This is just a difference in the grammatical formation of an idiom across different languages, however, not a difference in meaning.

ADOld Latin actually supports the Septuagint with et primogenitus ego sum quam tu, but it didn’t carry over into the Vulgate.

6