וַיִּרְגַּז הַמֶּלֶךְ וַיַּעַל עַל עֲלִיַּת הַשַּׁעַר וַיֵּבְךְּ וְכֹה אָמַר בְּלֶכְתּוֹ בְּנִי אַבְשָׁלוֹם בְּנִי בְנִי אַבְשָׁלוֹם מִי יִתֵּן מוּתִי אֲנִי תַחְתֶּיךָ אַבְשָׁלוֹם בְּנִי בְנִי

David understood that Avshalom had been killed, and the king was greatly upset [vayyirgaz]. Although this word often refers to anger, here it conveys emotion and shock, rather than anger. And he went up to the upper story of the gate, the location of the city guards, and wept. So he said as he went: My son, Avshalom, my son, my son Avshalom. If only I had died in your stead, Avshalom, my son, my son. David mourned so greatly for Avshalom that he would have sacrificed his life for him.

וַיֻּגַּד לְיוֹאָב הִנֵּה הַמֶּלֶךְ בֹּכֶה וַיִּתְאַבֵּל עַל אַבְשָׁלֹם

It was reported to Yoav: Behold, the king is weeping and mourns over Avshalom.

וַתְּהִי הַתְּשֻׁעָה בַּיּוֹם הַהוּא לְאֵבֶל לְכָל הָעָם כִּי שָׁמַע הָעָם בַּיּוֹם הַהוּא לֵאמֹר נֶעֱצַב הַמֶּלֶךְ עַל בְּנוֹ

The word spread, and despite the victory, the salvation of that day became mourning for all the people, as the people heard that day, saying: The king is not happy about the triumph; rather he is grieving over his son.

וַיִּתְגַּנֵּב הָעָם בַּיּוֹם הַהוּא לָבוֹא הָעִיר כַּאֲשֶׁר יִתְגַּנֵּב הָעָם הַנִּכְלָמִים בְּנוּסָם בַּמִּלְחָמָה

The people, David’s soldiers, stole into the city that day as people who have been humiliated steal away in their flight in war; as soldiers flee in shame from a war they have lost.

וְהַמֶּלֶךְ לָאַט אֶת פָּנָיו וַיִּזְעַק הַמֶּלֶךְ קוֹל גָּדוֹל בְּנִי אַבְשָׁלוֹם אַבְשָׁלוֹם בְּנִי בְנִי

The king covered his face with his garment, and the king cried in loud voice: My son, Avshalom, Avshalom, my son, my son.

וַיָּבֹא יוֹאָב אֶל הַמֶּלֶךְ הַבָּיִת וַיֹּאמֶר הֹבַשְׁתָּ הַיּוֹם אֶת פְּנֵי כָל עֲבָדֶיךָ הַמְמַלְּטִים אֶת נַפְשְׁךָ הַיּוֹם וְאֵת נֶפֶשׁ בָּנֶיךָ וּבְנֹתֶיךָ וְנֶפֶשׁ נָשֶׁיךָ וְנֶפֶשׁ פִּלַגְשֶׁיךָ

Yoav came to the king to the house, and said: Today, with your behavior, you have shamed the faces of all your servants who rescued your life today, and the lives of your sons and your daughters, the lives of your wives, and the lives of your concubines,

לְאַהֲבָה אֶת שֹׂנְאֶיךָ וְלִשְׂנֹא אֶת אֹהֲבֶיךָ כִּי הִגַּדְתָּ הַיּוֹם כִּי אֵין לְךָ שָׂרִים וַעֲבָדִים כִּי יָדַעְתִּי הַיּוֹם כִּי לוּ אַבְשָׁלוֹם חַי וְכֻלָּנוּ הַיּוֹם מֵתִים כִּי אָז יָשָׁר בְּעֵינֶיךָ

by loving those who hate you and hating those who love you; for you have declared today that you do not have princes and servants. All your officers, servants, soldiers, and family members who were harmed by Avshalom are unimportant to you, as today I know that were Avshalom alive, and all of us dead today, it would have been preferable in your eyes, you would have been happier.

וְעַתָּה קוּם צֵא וְדַבֵּר עַל לֵב עֲבָדֶיךָ כִּי בַה' נִשְׁבַּעְתִּי כִּי אֵינְךָ יוֹצֵא אִם יָלִין אִישׁ אִתְּךָ הַלַּיְלָה וְרָעָה לְךָ זֹאת מִכָּל הָרָעָה אֲשֶׁר בָּאָה עָלֶיךָ מִנְּעֻרֶיךָ עַד עָתָּה

Now rise, emerge and speak to the heart of your servants; show them a happy face and thank them for their efforts. For by the Lord I have taken an oath that if you do not emerge, no man will spend the night with you; no one will stay with you, because you are ignoring your loyal soldiers. That will be worse for you than all the evil that has come upon you from your youth until now. This time, you will be completely alone.

וַיָּקָם הַמֶּלֶךְ וַיֵּשֶׁב בַּשָּׁעַר וּלְכָל הָעָם הִגִּידוּ לֵאמֹר הִנֵּה הַמֶּלֶךְ יוֹשֵׁב בַּשַּׁעַר וַיָּבֹא כָל הָעָם לִפְנֵי הַמֶּלֶךְ ויִשְׂרָאֵל נָס אִישׁ לְאֹהָלָיו

King David realized that Yoav was right, and it was wrong of him to attach greater importance to his son who had rebelled against him and humiliated him than to the people who had been willing to risk their lives for him. Therefore, although his heart was bitter, the king rose and sat at the gate. They told all the people, saying: Behold, the king is sitting at the gate, he is ready to greet you. And all the people came before the king. Presumably, David offered them words of praise and encouragement. And in the meantime, all the people of Israel who had participated in Avshalom’s rebellion fled, each to his tent.

וַיְהִי כָל הָעָם נָדוֹן בְּכָל שִׁבְטֵי יִשְׂרָאֵל לֵאמֹר הַמֶּלֶךְ הִצִּילָנוּ מִכַּף אֹיְבֵינוּ וְהוּא מִלְּטָנוּ מִכַּף פְּלִשְׁתִּים וְעַתָּה בָּרַח מִן הָאָרֶץ מֵעַל אַבְשָׁלוֹם

Sometime later, the entire people were deliberating in all the tribes of Israel, saying: The king saved us from the hand of our enemies, and he delivered us from the hand of the Philistines. Now, he fled from the land, away from Avshalom. The rebellion that we joined was morally wrong.

ואַבְשָׁלוֹם אֲשֶׁר מָשַׁחְנוּ עָלֵינוּ מֵת בַּמִּלְחָמָה וְעַתָּה לָמָה אַתֶּם מַחֲרִשִׁים לְהָשִׁיב אֶת הַמֶּלֶךְ

Furthermore, Avshalom, whom we anointed over us, has died in the war. Therefore, David is the king; now, why are you silent with regard to restoring the king? We must clearly express our joy over the return of David’s reign.

וְהַמֶּלֶךְ דָּוִד שָׁלַח אֶל צָדוֹק וְאֶל אֶבְיָתָר הַכֹּהֲנִים לֵאמֹר דַּבְּרוּ אֶל זִקְנֵי יְהוּדָה לֵאמֹר לָמָּה תִהְיוּ אַחֲרֹנִים לְהָשִׁיב אֶת הַמֶּלֶךְ אֶל בֵּיתוֹ ודְבַר כָּל יִשְׂרָאֵל בָּא אֶל הַמֶּלֶךְ אֶל בֵּיתוֹ

David was aware of this discussion. King David sent to Tzadok and to Evyatar, the priests, saying: Speak to the elders of Judah, saying: Why will you be last to restore the king to his house? If you hesitate, the other tribes will precede you in renewing David’s rule. The word of all Israel had come to the king, to his house. The king was aware of what was being said, and he knew that it might cause tension between the tribe of Judah and the other tribes of Israel.

אַחַי אַתֶּם עַצְמִי וּבְשָׂרִי אַתֶּם וְלָמָּה תִהְיוּ אַחֲרֹנִים לְהָשִׁיב אֶת הַמֶּלֶךְ

David continued, conveying a personal message to the tribe of Judah: You are my brethren, members of my tribe, you are my bone and my flesh, and I am your natural king; why should you be last to restore the king?

וְלַעֲמָשָׂא תֹּמְרוּ הֲלוֹא עַצְמִי וּבְשָׂרִי אָתָּה כֹּה יַעֲשֶׂה לִּי אֱלֹהִים וְכֹה יוֹסִיף אִם לֹא שַׂר צָבָא תִּהְיֶה לְפָנַי כָּל הַיָּמִים תַּחַת יוֹאָב

Say to Amasa, who was the commander of Avshalom’s army: Aren’t you my bone and my flesh? They were family, as Amasa was the son of David’s sister (17:25). So shall God do to me and so shall He continue, if you will not, meaning: I swear that you will be commander of the army before me all the days, in place of Yoav. David was angry with Yoav for disobeying his warning not to harm Avshalom. Presumably, he was also offended by Yoav’s harsh words to him, and he felt that Yoav was gaining too much power in the kingdom.

וַיַּט אֶת לְבַב כָּל אִישׁ יְהוּדָה כְּאִישׁ אֶחָד וַיִּשְׁלְחוּ אֶל הַמֶּלֶךְ שׁוּב אַתָּה וְכָל עֲבָדֶיךָ

He, Amasa, swayed the heart of each man of Judah, as one man; they sent to the king: Return, you and all your servants.

וַיָּשָׁב הַמֶּלֶךְ וַיָּבֹא עַד הַיַּרְדֵּן ויהוּדָה בָּא הַגִּלְגָּלָה לָלֶכֶת לִקְרַאת הַמֶּלֶךְ לְהַעֲבִיר אֶת הַמֶּלֶךְ אֶת הַיַּרְדֵּן

The king returned from Mahanayim, east of the Jordan River, and came to the Jordan. The tribe of Judah came to Gilgal to go to meet the king, to cross the king over the Jordan. They wished to escort the king formally across the Jordan.

וַיְמַהֵר שִׁמְעִי בֶן גֵּרָא בֶּן הַיְמִינִי אֲשֶׁר מִבַּחוּרִים וַיֵּרֶד עִם אִישׁ יְהוּדָה לִקְרַאת הַמֶּלֶךְ דָּוִד

Shimi son of Gera the Benjamite, of Saul’s family, who was from Bahurim, and who had cursed David on his way into exile, hastened and came down with the men of Judah to meet King David. He knew that unless he made amends with David, he was doomed.

וְאֶלֶף אִישׁ עִמּוֹ מִבִּנְיָמִן וְצִיבָא נַעַר בֵּית שָׁאוּל וַחֲמֵשֶׁת עָשָׂר בָּנָיו וְעֶשְׂרִים עֲבָדָיו אִתּוֹ וְצָלְחוּ הַיַּרְדֵּן לִפְנֵי הַמֶּלֶךְ

One thousand men of Benjamin were with him, accompanying Shimi. And Tziva, servant of the house of Saul, also came, and his fifteen sons and his twenty servants with him. They forded the Jordan before the king, to escort him on his return.

וְעָבְרָה הָעֲבָרָה לַעֲבִיר אֶת בֵּית הַמֶּלֶךְ וְלַעֲשׂוֹת הַטּוֹב בְּעֵינָיו וְשִׁמְעִי בֶן גֵּרָא נָפַל לִפְנֵי הַמֶּלֶךְ בְּעָבְרוֹ בַּיַּרְדֵּן

The message, the decision of the tribes of Israel to reinstate David as king, was circulated, and therefore they arranged to bring the king’s household across. Alternatively, this means they used a bridge, or that a ferry or a group of people crossed to take the king’s household over the Jordan, and to do that which was good in his eyes. Shimi son of Gera fell before the king, bowing in submission, as he crossed the Jordan.

וַיֹּאמֶר אֶל הַמֶּלֶךְ אַל יַחֲשָׁב לִי אֲדֹנִי עָוֹן וְאַל תִּזְכֹּר אֵת אֲשֶׁר הֶעֱוָה עַבְדְּךָ בַּיּוֹם אֲשֶׁר יָצָא אֲדֹנִי הַמֶּלֶךְ מִירוּשָׁלִָם לָשׂוּם הַמֶּלֶךְ אֶל לִבּוֹ

He said to the king: Let my lord not ascribe iniquity to me, and do not remember the iniquity committed by your servant on the day that my lord the king came out from Jerusalem, for the king to take to his heart.

כִּי יָדַע עַבְדְּךָ כִּי אֲנִי חָטָאתִי וְהִנֵּה בָאתִי הַיּוֹם רִאשׁוֹן לכָל בֵּית יוֹסֵף לָרֶדֶת לִקְרַאת אֲדֹנִי הַמֶּלֶךְ

For your servant knows that I sinned, and behold, I have come today, first of all the house of Joseph, referring to the tribes of Israel other than Judah, or to Israel in its entirety, to come down to meet my lord the king.

וַיַּעַן אֲבִישַׁי בֶּן צְרוּיָה וַיֹּאמֶר הֲתַחַת זֹאת לֹא יוּמַת שִׁמְעִי כִּי קִלֵּל אֶת מְשִׁיחַ ה'

Avishai son of Tzeruya answered and said: Should Shimi not be put to death because of this entreaty and flattery? For, after all, he cursed the anointed of the Lord, the king, and he deserves to be executed for this sin.

וַיֹּאמֶר דָּוִד מַה לִּי וְלָכֶם בְּנֵי צְרוּיָה כִּי תִהְיוּ לִי הַיּוֹם לְשָׂטָן הַיּוֹם יוּמַת אִישׁ בְּיִשְׂרָאֵל כִּי הֲלוֹא יָדַעְתִּי כִּי הַיּוֹם אֲנִי מֶלֶךְ עַל יִשְׂרָאֵל

David said: What is there between me and you, sons of Tzeruya, that you should be an adversary, an agent of discord and censure, to me today? You are conveying a negative attitude about the situation. Shall any man be put to death today in Israel? For truly I know that today I am king over Israel. Since people had come toward David, and willingly renewed his rule over them, David understood that he was being reinstated. He considered it inappropriate to kill anyone on that day. Furthermore, in this situation, David was no longer dependent on the several members of the military who were with him, and he could disavow the sons of Tzeruya without concern for his standing vis-à-vis Shimi and similar people.

וַיֹּאמֶר הַמֶּלֶךְ אֶל שִׁמְעִי לֹא תָמוּת וַיִּשָּׁבַע לוֹ הַמֶּלֶךְ

The king said to Shimi: You will not die. The king took an oath to him that he would not kill him.

וּמְפִבֹשֶׁת בֶּן שָׁאוּל יָרַד לִקְרַאת הַמֶּלֶךְ וְלֹא עָשָׂה רַגְלָיו וְלֹא עָשָׂה שְׂפָמוֹ וְאֶת בְּגָדָיו לֹא כִבֵּס לְמִן הַיּוֹם לֶכֶת הַמֶּלֶךְ עַד הַיּוֹם אֲשֶׁר בָּא בְשָׁלוֹם

Meanwhile, Mefivoshet son of Saul, actually Saul’s grandson, came down to meet the king. Following the kindness performed by David for him, returning all of his property to him and inviting him to eat at his table as one of the kingdom’s dignitaries, Mefivoshet was obviously grateful and indebted to David. Presumably, his loyalty to David also stemmed, to some degree, from the special friendship between David and his father Yehonatan. Therefore, he had lamented David’s flight: He had not treated his feet, had not trimmed his mustache, and had not laundered his garments from the day of the king’s departure until the day that he came in peace. Mefivoshet had conducted himself as a mourner during this entire period.

וַיְהִי כִּי בָא יְרוּשָׁלִַם לִקְרַאת הַמֶּלֶךְ וַיֹּאמֶר לוֹ הַמֶּלֶךְ לָמָּה לֹא הָלַכְתָּ עִמִּי מְפִיבֹשֶׁת

It was when he, Mefivoshet, came to Jerusalem to meet the king, that the king said to him: Why didn’t you go with me, Mefivoshet? Tziva had previously told David that not only was Mefivoshet not distressed by the king’s plight, but he had even had aspirations toward royalty during the political shake-up (see 16:3).

וַיֹּאמַר אֲדֹנִי הַמֶּלֶךְ עַבְדִּי רִמָּנִי כִּי אָמַר עַבְדְּךָ אֶחְבְּשָׁה לִּי הַחֲמוֹר וְאֶרְכַּב עָלֶיהָ וְאֵלֵךְ אֶת הַמֶּלֶךְ כִּי פִסֵּחַ עַבְדֶּךָ

He said: My lord king, my servant, Tziva, deceived me; for your servant, referring to himself, said: I will saddle for myself the donkey, ride upon it, and go with the king, for your servant is crippled, and I cannot go easily like most people. However, Tziva did not help me, but rather went by himself.

וַיְרַגֵּל בְּעַבְדְּךָ אֶל אֲדֹנִי הַמֶּלֶךְ וַאדֹנִי הַמֶּלֶךְ כְּמַלְאַךְ הָאֱלֹהִים וַעֲשֵׂה הַטּוֹב בְּעֵינֶיךָ

Furthermore, he, Tziva, slandered your servant to my lord the king, telling lies about me. My lord the king is as an angel of God; do that which is good in your eyes.

כִּי לֹא הָיָה כָּל בֵּית אָבִי כִּי אִם אַנְשֵׁי מָוֶת לַאדֹנִי הַמֶּלֶךְ וַתָּשֶׁת אֶת עַבְדְּךָ בְּאֹכְלֵי שֻׁלְחָנֶךָ וּמַה יֶּשׁ לִי עוֹד צְדָקָה וְלִזְעֹק עוֹד אֶל הַמֶּלֶךְ

For my father’s entire house was nothing but deserving of death to my lord the king; my father’s family persecuted you during Saul’s reign, and you could have taken revenge against them for the troubles that they caused you, but instead you placed your servant among those who eat at your table. What further right do I have to cry out any more to the king? I do not have the right to make any claims or demands.

וַיֹּאמֶר לוֹ הַמֶּלֶךְ לָמָּה תְּדַבֵּר עוֹד דְּבָרֶיךָ אָמַרְתִּי אַתָּה וְצִיבָא תַּחְלְקוּ אֶת הַשָּׂדֶה

The king said to him: Why do you speak any more of your matters? I say, I order, that you and Tziva shall divide the property. David had previously promised Tziva Mefivoshet’s entire estate. Now he ordered that the servant could keep half of it, but he had to return the other half to Mefivoshet.

וַיֹּאמֶר מְפִיבֹשֶׁת אֶל הַמֶּלֶךְ גַּם אֶת הַכֹּל יִקָּח אַחֲרֵי אֲשֶׁר בָּא אֲדֹנִי הַמֶּלֶךְ בְּשָׁלוֹם אֶל בֵּיתוֹ

Mefivoshet said to the king: Even let him take it all, since my lord the king has come in peace to his house. I am so happy that you have returned that I do not mind even if he takes everything.

וּבַרְזִלַּי הַגִּלְעָדִי יָרַד מֵרֹגְלִים וַיַּעֲבֹר אֶת הַמֶּלֶךְ הַיַּרְדֵּן לְשַׁלְּחוֹ אֶת הַיַּרְדֵּן

Barzilai the Giladite, one of the king’s supporters and benefactors in exile, came down from his home town of Rogelim, east of the Jordan; and he crossed the Jordan with the king, getting there before him, to send, escort him, across the Jordan. Barzilai parted from David like a host who affectionately bids farewell to a privileged guest.

וּבַרְזִלַּי זָקֵן מְאֹד בֶּן שְׁמֹנִים שָׁנָה וְהוּא כִלְכַּל אֶת הַמֶּלֶךְ בְשִׁיבָתוֹ בְמַחֲנַיִם כִּי אִישׁ גָּדוֹל הוּא מְאֹד

Barzilai was very elderly, eighty years old, and he had supported the king during his stay at Mahanayim, as he was a very wealthy man. He was wealthy and respected.

וַיֹּאמֶר הַמֶּלֶךְ אֶל בַּרְזִלָּי אַתָּה עֲבֹר אִתִּי וְכִלְכַּלְתִּי אֹתְךָ עִמָּדִי בִּירוּשָׁלִָם

The king said to Barzilai: Cross you with me, let us continue together, and I will support you with me in Jerusalem; you will be among those who eat at my table. Just as you sustained me, I will take care of you, in royal fashion.

וַיֹּאמֶר בַּרְזִלַּי אֶל הַמֶּלֶךְ כַּמָּה יְמֵי שְׁנֵי חַיַּי כִּי אֶעֱלֶה אֶת הַמֶּלֶךְ ירוּשָׁלִָם

Barzilai 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? I am too old to accede to such a request.

בֶּן שְׁמֹנִים שָׁנָה אָנֹכִי הַיּוֹם הַאֵדַע בֵּין טוֹב לְרָע אִם יִטְעַם עַבְדְּךָ אֶת אֲשֶׁר אֹכַל וְאֶת אֲשֶׁר אֶשְׁתֶּה אִם אֶשְׁמַע עוֹד בְּקוֹל שָׁרִים וְשָׁרוֹת וְלָמָּה יִהְיֶה עַבְדְּךָ עוֹד לְמַשָּׂא אֶל אֲדֹנִי הַמֶּלֶךְ

I am eighty years old today, do I distinguish between good and evil? My mind is not clear, and my full strength is no longer with me. Does your servant taste that which I eat or that which I drink? Do I taste the flavor of what I eat? Do I hear anymore the voice of songsters and songstresses and enjoy it? I am an old man, and I will not be able to enjoy all of the pleasures that the king can offer me during the twilight of my life. Why should your servant be a burden for my lord the king any longer?

כִּמְעַט יַעֲבֹר עַבְדְּךָ אֶת הַיַּרְדֵּן אֶת הַמֶּלֶךְ וְלָמָּה יִגְמְלֵנִי הַמֶּלֶךְ הַגְּמוּלָה הַזֹּאת

Your servant will cross the Jordan and continue with the king just a bit, a short distance; why should the king reward me with this reward? Thank you for your offer, but it does not suit me.

יָשָׁב נָא עַבְדְּךָ וְאָמֻת בְּעִירִי עִם קֶבֶר אָבִי וְאִמִּי וְהִנֵּה עַבְדְּךָ כִמְהָם יַעֲבֹר עִם אֲדֹנִי הַמֶּלֶךְ וַעֲשֵׂה לוֹ אֵת אֲשֶׁר טוֹב בְּעֵינֶיךָ

Please let your servant stay and I will die in my city, near the grave of my father and my mother. Let me return home, where I will live for as long as possible and then be buried in my hometown. Behold, your servant Kimham, my son, will cross with my lord the king; do with him that which is good in your eyes. If you wish to repay my family with kindness, my son is much younger than I, and he will enjoy living in the king’s palace in my stead. It appears from elsewhere in the Bible that the descendants of Barzilai were indeed among those who would eat at the king’s table for many years.

וַיֹּאמֶר הַמֶּלֶךְ אִתִּי יַעֲבֹר כִּמְהָם וַאֲנִי אֶעֱשֶׂה לּוֹ אֶת הַטּוֹב בְּעֵינֶיךָ וְכֹל אֲשֶׁר תִּבְחַר עָלַי אֶעֱשֶׂה לָּךְ

The king said, using the same expression: Kimham will cross with me, and I will do to him that which is good in your eyes, and anything that you shall choose for me, I will do for you.

וַיַּעֲבֹר כָּל הָעָם אֶת הַיַּרְדֵּן וְהַמֶּלֶךְ עָבָר וַיִּשַּׁק הַמֶּלֶךְ לְבַרְזִלַּי וַיְבָרֲכֵהוּ וַיָּשָׁב לִמְקֹמוֹ

All the people crossed the Jordan, and the king crossed too. The king kissed Barzilai as they parted, expressing his love and respect for him, blessed him, and he returned to his place.

וַיַּעֲבֹר הַמֶּלֶךְ הַגִּלְגָּלָה וְכִמְהָן עָבַר עִמּוֹ וְכָל עַם יְהוּדָה הֶעֱבִירוּ אֶת הַמֶּלֶךְ וְגַם חֲצִי עַם יִשְׂרָאֵל

The king crossed to Gilgal, and Kimhan crossed with him, and all the people of Judah brought the king across, and also half, or part of, the people of Israel. One reason that the members of the tribe of Judah came in their multitudes is because they knew that the king wanted them to be there. Many people from the other tribes also arrived to participate in a kind of re-coronation ceremony for the king.

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

Behold, all the men of Israel came to the king, and said to the king: Why did our brethren, the men of Judah, abduct you, treating you as though you were their private property, and bring the king and his household across the Jordan, and all of David’s men with him? This last clause can be read as a statement that is not part of the complaint of the men of Israel: And all of David’s men were with him at the time. Consequently, a dispute developed between the tribes.

וַיַּעַן כָּל אִישׁ יְהוּדָה עַל אִישׁ יִשְׂרָאֵל כִּי קָרוֹב הַמֶּלֶךְ אֵלַי וְלָמָּה זֶּה חָרָה לְךָ עַל הַדָּבָר הַזֶּה הֶאָכוֹל אָכַלְנוּ מִן הַמֶּלֶךְ אִם נִשֵּׂאת נִשָּׂא לָנוּ

Apparently, the king himself did not respond, and instead, all the men of Judah answered all the men of Israel: Because the king is related to me, as he is from my tribe; why are you incensed over this matter? Did we eat from the king? We have not partaken of the king’s food, nor accepted anything from him. Or did he marry us? Some explain: Or has any gift or preferential treatment been given us? We are merely bringing the king home, and you may join us, if you wish.

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

The men of Israel answered the men of Judah, and said: I have ten parts in the king, even in David; I am more than you. You are a single tribe, perhaps with some from the tribes of Benjamin or Simeon joining you, whereas we are ten tribes. David reigns over all Israel, and we represent the vast majority of the people. You did not prove that you are closer to the king than we are, during the rebellion or afterward. Why did you slight me? Wasn’t it my word that was first to restore our king? We took the initiative in restoring the king (19:10); why are you depriving us of our rights? The words of the men of Judah were harsher than the words of the men of Israel. The statements of the members of Judah were harsher and more forceful than the arguments of the representatives of the other tribes of Israel.