2 Samuel 12
Leon Morris · Citado em PreceptAustin
2 Samuel 12
Morris - David's pronouncement of a "fourfold" restoration against Nathan's hypothetical sinner came back on his own house. First there was the death of his child (2 Samuel 12:18); then came the rape of his virgin daughter Tamar by her half-brother Amnon (2 Samuel 13:1,14). This led to Amnon's vengeful murder by Tamar's brother Absalom (2 Samuel 13:28-29). Fourth was the treason and death of Absalom (2 Samuel 18:9,14). David was greatly blessed by God, but even the most godly of men, particularly if they are in positions of influence, cannot enter into such flagrant willful sin as David did without also receiving divine chastening. Comment: Ponder the two descriptions of David's sins adultery and murder both of which are flagrant. Flagrant means conspicuously offensive and so obviously inconsistent with what is right or proper as to appear to be a flouting of law or morality. Willful = obstinately and often perversely self-willed; done deliberately. Listen to David's own prayer in Psalm 19:13... Also keep back Thy servant from presumptuous sins; Let them not rule over (Lxx uses a "strong" verb to describe the power of presumptuous sin >>> katakurieuo [from kurios ~ idea of lordship combining elements of power and authority = that's what presumptuous sin can do!] = gain power over, exercise complete dominion over, overpower, subdue - Acts 19:16) me; Then I shall be blameless, and I shall be acquitted of great transgression. Comment: Keep back in Hebrew is chasak which means to withhold, restrain, check, hold back. The Septuagint translates this Hebrew verb in the aorist imperative (command that conveys a sense of urgency) using pheidomai which means spare or me from loss or discomfort or a great deal of trouble (used this way in 1Co 7:28). To restrain or keep one from doing something. Experienced Christian, do not boast in your experience or you will trip if you look away from Him Who alone is able to keep you from falling. (Jude 1:23,24, cp 1Co 10:12) "Ye whose love is fervent, whose faith is constant, whose hopes are bright, say not, “We shall never sin,” but rather cry, “Lead us not into temptation.” There is enough tinder in the heart of the best of men to light a fire that shall burn to the lowest hell, unless God shall quench the sparks as they fall. Who would have dreamed that righteous Lot could be found drunken, and committing uncleanness? Hazael said, “Is Thy servant a dog, that he should do this thing?” and we are very apt to use the same self-righteous question. May infinite wisdom cure us of the madness of self-confidence."
2 Samuel 12
Morris - "Pass through" should be read as "cross over to." This verse is not describing a cruel genocide of the Ammonites, for they continued as a distinct and relatively strong nation for at least several centuries after David. However, he did place them under forced hard labor, wielding saws and axes, working the kilns, etc. The parallel passage in 1 Chronicles 20:3 should also be understood in this way, with the verb "cut" understood as "vanquished. (Borrow The Defender's Study Bible) Omanson on meaning of cut them with saws as stated in the parallel passage in 1 Chronicles 20:3 - The main difficulty in translating this verse lies in deciding what David did to the people of the city of Rabbah. Did he torture them, or did he force them to do hard labor with tools? This verse as it stands in the MT most likely should be understood as meaning that David tortured the Ammonites with the tools mentioned here. KJV, for example, says that David “cut them with saws, and with harrows of iron, and with axes” (similarly NASB, NJPSV). ITCL also follows the MT, saying “and tortured them with saws, iron picks and axes.” Since the MT does not have an object after the verb “sawed,” it is also possible to understand the object to be the fortified places in the conquered city. A translation reflecting this interpretation reads “and he ripped the city apart with saws, and iron cutting tools, and axes” (Klein). However, most interpreters correct the MT to agree with the parallel text of 2 Sam 12:31 and understand this clause to mean that David forced the people to do different kinds of work, using these tools for that work (so RSV, GNT, and nearly all modern versions, including even NKJV). They change the Hebrew verb wayyasar (“and he sawed”) to read wayyasem (“and he put [to work]”). Despite this decision of most modern versions, CTAT gives an {A} rating to the MT and recommends that translators not change the text to agree with the parallel in 2 Sam 12:31. If the reading of most versions is followed, it is not clear whether the conquered people were forced to further destroy their own city, whether they were forced to rebuild it, or whether they were forced to do work for King David’s city. Forced labor of a defeated army was not unusual in Old Testament times (see Deut 20:11; Josh 16:10; Jdg 1:28–35). The Hebrew word for saws is megerah. It now seems probable that translations have been inaccurate in rendering this word as “saw[s].” Archaeology knows of no use of saws either to quarry or to shape stones in the time period described. Many building stones have been found which were finely smoothed, but these stones show none of the marks that would have been left by a saw. It has been proposed that the megerah was a heavy metal instrument with a wide rough surface, like that of a file. This instrument was pushed and pulled across the surface of the stone until it was quite smooth. For a good description of the megerah, see WTH, pages 68–69. The Hebrew word for picks (charits) occurs also in the parallel text of 2 Sam 12:31. It comes from a verb meaning “to cut” and refers to a “cutting thing” or “sharp instrument.” The same word is used for “cuts of milk” or “cheeses” in 1 Sam 17:18, but this should not affect the translation here. Peregrino says “chisels,” and SEM reads “harrows.” NJPSV and SPCL translate “threshing boards,” apparently reading the Hebrew word charuts. Instead of axes, the MT has “saws” (megeroth, which is the plural of megerah in Hebrew). CTAT gives a {C} rating to the MT here. However, RSV follows the parallel text in 2 Sam 12:31, which has the Hebrew word magzeroth. The word magzeroth is found only there in all the Old Testament, but most scholars are agreed that it refers to a blade or cutting instrument. If translators follow the parallel in 2 Samuel as RSV has done, in some languages the picks and axes may have to be translated by a single term since there may not be equivalents to distinguish the two terms. However, many languages do have different words for “hoes” and “axes” and these may be used here. For the three tools REB has “saws and other iron tools, sharp and toothed.” (Omanson - A Handbook on 1-2 Chronicles) Norman Geisler - 2 SAMUEL 12:31—How can we justify David’s cruelty to his enemies? (When Critics Ask) PROBLEM: This passage implies that David tortured his enemies, since he “put them under saws, and under axes or iron, and made them pass through the brick-kiln” (KJV). But torture is wrong, and Jesus said “love your enemies” (Luke 6:35). SOLUTION: Several things should be observed in response to this criticism. First, the KJV translation is open to this misinterpretation here. More recent translations clear up the difficulty. The NKJV correctly renders it, David “put them to work with saws and iron picks and iron axes, and made them cross over to the brick works.” Likewise, the NIV says, David “brought out the people who were there, consigning them to labor with saws and with iron picks and axes, and he made them work at brick-making.” Second, the writer is merely relating these events here—he is not necessarily placing his stamp of approval on them. As noted earlier (see Introduction), not everything recorded in the Bible is condoned by the Bible. Third, the punishment of forced labor given to these vicious enemies of God’s people is not extreme. Considering the cruelties they unleashed on the children of Israel (cf. 1 Sam. 11:2; Amos 1:13), by comparison, their treatment was humane (Borrow When critics ask : a popular handbook on Bible difficulties)
2 Samuel 12:1-14
Morris comments that... David's pronouncement of a "fourfold" restoration against Nathan's hypothetical sinner came back on his own house. (1) First there was the death of his child (2Sa 12:18); (2) then came the rape of his virgin daughter Tamar by her half-brother Amnon (2Sa 13:1,14). (3) This led to Amnon's vengeful murder by Tamar's brother Absalom (2Sa 13:28, 29). (4) Fourth was the treason and death of Absalom (2Sa 18:9,14). David was greatly blessed by God, but even the most godly of men, particularly if they are in positions of influence, cannot enter into such flagrant willful sin as David did without also receiving divine chastening (discipline). Comment: Read those two descriptions of David's sin again >>> Flagrant = conspicuously offensive and so obviously inconsistent with what is right or proper as to appear to be a flouting of law or morality. Willful = obstinately and often perversely self-willed; done deliberately. Listen to David's own prayer in Psalm 19:13... Also keep back Thy servant from presumptuous sins; Let them not rule over (Lxx uses a "strong" verb to describe the power of presumptuous sin >>> katakurieuo [from kurios ~ idea of lordship combining elements of power and authority = that's what presumptuous sin can do!] = gain power over, exercise complete dominion over, overpower, subdue - Acts 19:16) me; Then I shall be blameless, and I shall be acquitted of great transgression. Comment: Keep back in Hebrew is chasak which means to withhold, restrain, check, hold back. The Septuagint translates this Hebrew verb in the aorist imperative (command that conveys a sense of urgency) using pheidomai which means spare or me from loss or discomfort or a great deal of trouble (used this way in 1Co 7:28). To restrain or keep one from doing something. Experienced Christian, do not boast in your experience or you will trip if you look away from Him Who alone is able to keep you from falling. (Jude 1:23,24, cp 1Co 10:12) "Ye whose love is fervent, whose faith is constant, whose hopes are bright, say not, “We shall never sin,” but rather cry, “Lead us not into temptation.” There is enough tinder in the heart of the best of men to light a fire that shall burn to the lowest hell, unless God shall quench the sparks as they fall. Who would have dreamed that righteous Lot could be found drunken, and committing uncleanness? Hazael said, “Is Thy servant a dog, that he should do this thing?” and we are very apt to use the same self-righteous question. May infinite wisdom cure us of the madness of self-confidence."