English Standard Version
The king said to them, “Whatever seems best to you I will do.” So the king stood at the side of the gate, while all the army marched out by hundreds and by thousands.
King James Bible
And the king said unto them, What seemeth you best I will do. And the king stood by the gate side, and all the people came out by hundreds and by thousands.
American Standard Version
And the king said unto them, What seemeth you best I will do. And the king stood by the gate-side, and all the people went out by hundreds and by thousands.
And the king said to them: What seemeth good to you, that will I do. And the king stood by the gate: and all the people went forth by their troops, by hundreds and by thousands.
English Revised Version
And the king said unto them, What seemeth you best I will do. And the king stood by the gate side, and all the people went out by hundreds and by thousands.
Webster's Bible Translation
And the king said to them, What seemeth to you best I will do. And the king stood by the gate side, and all the people came out by hundreds and by thousands.
2 Samuel 18:4 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
When David came to Mahanaim, some of the wealthier citizens of the land to the east of the Jordan supplied the men who were with him with provisions. This is mentioned as the first sign that the people had not all fallen away from David, but that some of the more distinguished men were still firm in their adherence. Shobi, the son of Nahash or Rabbah, the capital of the Ammonites (see 2 Samuel 11:1), was possibly a son of Nahash the deceased king of the Ammonites, and brother of Hanun, who was defeated by David (2 Samuel 10:1-2), and one of those to whom David had shown favour and kindness when Rabbah was taken. At the same time, it is also quite possible that Shobi may have been an Israelite, who was merely living in the capital of the Ammonites, which had been incorporated into the kingdom of David, as it is evident from 2 Samuel 17:25 that Nahash was not an uncommon name among the Israelites. Machir the son of Ammiel of Lodebar (see at 2 Samuel 9:4), and Barsillai of Roglim the Gileadite. Roglim was a town in Gilead, which is only mentioned once again, viz., in 2 Samuel 19:32, and of which nothing further is known. They brought "bedding, basins, earthenware, and wheat, barley, meal, and parched grains, beans, lentils and parched." The position of the verb, which is not placed between the subject and the object of the sentence, but only at the close of the whole series of objects, is certainly unusual; but this does not warrant any alteration of the text. For if we were to supply a verb before משׁכּב, as having fallen out of the text, it would be necessary, since הגּישׁוּ follows without a copula, to divide the things enumerated into two classes, so as to connect one portion of the objects with הגּישׁוּ, which is obviously unnatural. The early translators who interpolate a verb before the objects have therefore also supplied the copula w before הגּישׁוּ. There is still less ground for supplying the number 10, as having dropped out before משׁכּב and ספּות, as the lxx have done, since none of the translators of the other ancient versions had any such reading. משׁכּב, couch or bed, is used here for bedding. ספּות, basins, probably field-kettles. The repetition of וקלי is very striking; nevertheless the second must not be struck out without further ground as a supposed copyist's error. As they not only ate parched ears or grains of wheat (see at Leviticus 2:14), but were also in the habit of drying pulse, pease, and lentils before eating them (vid., Harmar, Beobachtungen, i. pp. 255-6), the second קלי may be understood as referring to parched pulse. The ἁπ. λεγ. בּקר שׁפות signifies, according to the Chaldee and the Rabbins, cheese of oxen (i.e., of cows), and according to the conjecture of Roediger (Ges. Thes. p. 1462), a peculiar kind of cheese, such as the Aeneze in the province of Nedjid still make,
(Note: According to Burckhardt's account (Die Beduinen, p. 48), "after they have taken the butter from the butter-milk, they beat the latter again till it coagulates, and then dry it till it is quite hard. It is then rubbed to pieces, and in the spring every family stores up two or three lasts of it, which they eat mixed with butter.")
and for which the term σαφὼθ βοῶν retained by the lxx was probably the technical name. Theodotus, on the other hand, has γαλαθηνὰ μοσχάρια, milch-calves; and the Vulgate pingues vitulos, - both of them renderings which can certainly be sustained from the Arabic usage of speech, and would be more in accordance with the situation of the words, viz., after צאן. אמרוּ כּי, "for they said (or thought) the people have become hungry and faint and thirty in the desert," i.e., in their flight to Mahanaim.
Treasury of Scripture Knowledge
by the gate
by hundreds David's small company, by this time, was greatly recruited; but what its number was we cannot tell. Josephus says it amounted only to
2 Samuel 18:24
Now David was sitting between the two gates, and the watchman went up to the roof of the gate by the wall, and when he lifted up his eyes and looked, he saw a man running alone.
2 Samuel 18:5
And the king ordered Joab and Abishai and Ittai, "Deal gently for my sake with the young man Absalom." And all the people heard when the king gave orders to all the commanders about Absalom.
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