2 Samuel 24:23

2Sa 24:23 All these [things] did Araunah, [as] a king, give unto the king. And Araunah said unto the king, The LORD thy God accept thee.

Ver. 23. All these things did Araunah as a king give unto the king.] He had a princely spirit, though but a subject’s purse: Regum aequabat opes animis, as Virgil saith {a} of that old Tarentine. Some {b} think that he had been a king of the Jebusites, and was now in great esteem with David, as being a proselyte, and his friend.

{a} Georg. iv.

{b} Joseph.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Sa 24:23. All these things did Araunah as a king — That is, with a royal bounty; give unto the king — He not only offered, but actually gave them; he resigned his right and property in them to David; though David, by his refusal, returned it to Araunah again. The words in the Hebrew are, these things gave Araunah the king unto the king. From whence some infer that, before the taking of Jerusalem, he was the king of the Jebusites; or a man of the greatest authority among them, like a king; or was descended from the blood royal of the Jebusites. But neither the Greek, nor the Syriac, nor the Arabic copies have the word king, nor had the Vulgate it, till the edition published by Sextus; nor was it in the Chaldee Paraphrast, in the time of Kimchi, who cites it thus: Araunah gave to the king what the king asked of him. The Lord thy God accept thee — He was a Jebusite by nation, but a sincere and hearty proselyte; which made him so liberal in his offers to God’s service, and the common good of God’s people.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

That is, abundantly: for as some write, he was King of Jerusalem before David won the tower.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

All these things did Araunah, as a king, give--Indicating, as the sense is, that this man had been anciently a heathen king or chief, but was now a proselyte who still retained great property and influence in Jerusalem, and whose piety was evinced by the liberality of his offers. The words, "as a king," are taken by some to signify simply, "he gave with royal munificence."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 23. As a king, give unto the king.] Literally, All these did King Araunah give unto the king. That there could not be a king of the Jebusites on Mount Moriah, is sufficiently evident; and that there was no other king than David in the land, is equally so: the word המלך hammelech, "the king," given here to Araunah, is wanting in the Septuagint, Syriac, and Arabic; in three of Kennicott's and De Rossi's MSS., and in the parallel place in Chronicles: and, it is very probable, never made a part of the text. Perhaps it should be read, All these did Arnunah give unto the king.

There is, however, a difficulty here. David had taken the fortress of the Jebusites many years before; yet it is evident that Araunah was proprietor of the soil at this time. It is not clear that he was a subject of David; but he paid him respect as a neighbour and a king. This is merely possible.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(23) All these things did Araunah.—This clause should be rendered as a part of Araunah’s address to David: “The whole, O king, does Araunah give unto the king.” (Comp. 1Ch_21:23.) Then, after a moment’s pause, he added, “The LORD thy God accept thee.” The first word king, however, is omitted in some MSS., and in the LXX., Vulg., and Syr. The word “give,” of course, means only offer. David actually bought the threshing-floor and other things required.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

23. All these things, &c.] Render, The whole doth Araunah, O king, give unto the king. The words are a continuation of Araunah’s speech in 2Sa_24:22. Cp. 1Ch_21:23. Although the rendering, “the whole did king Araunah give unto the king,” is grammatically possible, it is inconceivable that so important a fact as that Araunah was the former king of Jebus should be only mentioned in so incidental a way, and the striking picture drawn by Dean Stanley (Lect. II. 111) of the meeting of the two princes—“the fallen king of the ancient fortress, the new king of the restored capital, each moved alike by the misfortune of a city which in different senses belonged to each”—must be given up as destitute of historical foundation. But the word O king is not found in the Sept. or Vulg., and should probably be omitted. In this case the words will be the narrator’s summary of Araunah’s offer: “the whole did Araunah give unto the king:” give, as in the strikingly similar offer of Ephron to Abraham, meaning offer. See Gen_23:11.

accept thee] The same word is used of God’s acceptance of prayer and sacrifice in Job_33:26 (E. V. be favourable); Eze_20:40-41; Eze_43:27, &c.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the king said unto Araunah, nay, but I will surely buy it of thee at a price,.... And a full price too, Ch1 21:24; that is, give him as much for it as it was worth:

neither will I offer burnt offerings to the Lord my God of that which doth cost me nothing; which shows an ingenuous spirit, and contrary to the temper of many, who like to serve the Lord in the cheapest manner, or with little cost to themselves:

so David bought the threshingfloor and the oxen for fifty shekels of silver; which, reckoning a shekel at two shillings and sixpence, made but just six pounds five shillings of our money; though its value is but about two shillings and four pence farthing, which reduces the sum; in Ch1 21:25, David is said to give six hundred shekels of gold by weight; two ways are proposed by the Jews (i) for the reconciling of the difficulty; the one is, that fifty shekels were collected out of every tribe, and twelve times fifty make six hundred shekels, and these were of the value or weight of gold; but this seems not likely, that it should be collected out of all the tribes, and since it appears plainly to be the king's purchase, and with his money: the other is, that there were two purchases, the first was of the threshingfloor, oxen, and instruments, which were bought for fifty shekels of silver, as here, and the other was a purchase of the place, as it is called in the book of Chronicles; that large space of ground on which afterwards the temple, and all the courts adjoining to it, were built, and which was now Araunah's farm, and on which were his dwelling house, and other buildings; and for all this David gave him six hundred shekels of gold, which made three hundred ounces (k) and reckoning gold as twelve times the value of silver, according to Brerewood (l), it amounted to four hundred fifty pounds of our money; and learned men have not been able to give a better solution of this difficulty; and with this Montanus (m) agrees. Bochart and Noldius have taken another way, but not so clear and satisfactory; the Septuagint of Ch1 21:25 has fifty shekels, as here.

(i) T. Bab. Zebachim, fol. 116. 2. (k) Vid. Gronov. de Pecunia Vet. l. 3. c. 7. p. 369. (l) De Ponder. & Pretiis, c. 5. (m) Tubal-Cain, p. 15. So Hieron. Trad. Heb. fol. 80. F.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Either, “the whole O king does Araunah give unto the king;” or (2) “the whole did king Araunah give to the king.” The former is preferable.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

As a king. Literally, king Areuna:" e may have been substituted for c, "like," though the latter word is often understood. (Haydock) --- Some suppose that he was formerly king of the Jebusites, (Vatable) or one of their descendants, (Grotius) or possessed of great riches, &c. But why is the title never given to him elsewhere? (Bochart) --- The Septuagint, Syriac, and many Latin copies, do not recognize it; nor was it found in the Chaldean, in the 12th age [12th century]. Yet without making any changes, we may translate, "O king, Areuna has given all these things to the king." The Jews often speak of themselves in the third person, out of respect. (Le Clerc.) (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

As a king; the particle as being understood, as it oft is in the Hebrew, i.e. with a royal bounty. Or, Arannab the king, as he might be called, either because he was king of the Jebusites before David took their city, or because he was the son and heir of that king.

These things did Araunah give; he not only offered, but actually gave them, i.e. he actually resigned his right and property in them unto David; for so he did; and David by his refusal returned it to Araunah again.

The Lord thy God accept thee; he was a Jebusite by nation, but a hearty proselyte; which made him so liberal in his offers to God’s service, and the common good of God’s people.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

23. All these things did Araunah, as a king, give unto the king — Literally, the whole gave Araunah, the king, to the king. Keil proposes to take the king as a vocative, and regard the sentence as a continuation, from 2Sa_24:22, of Araunah’s words — All this giveth Araunah, O king, to the king. But this makes the next words, and Araunah said, etc., superfluous.

It is better to suppose that Araunah had formerly been a king or sheik of the Jebusites, and was still occasionally spoken of as such. The supposition is favoured by the statement of Josephus that he was a very wealthy man, and it is no contradiction, as Keil affirms, to the fact that David bought all these things to say also that Araunah gave them, for he plainly did give them, but the king afterwards refused to accept them without price.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

All these did Araunah, as a king, give unto the king. The Hebrew is, "The whole gave Araunah the king to the king;" and so the Vulgate, dedit Areuna rex regi. The rendering of the Revised Version (and Keil), "All this, O king, doth Araunah give unto the king," requires a change both of the order and of the tense. It is, of course, possible (though highly is probable) that Araunah was the representative of the kings of Jebus, and a titular monarch, like the Maori king in New Zealand. But the word is omitted in the Septuagint and Syriac, and is probably a mere repetition of the following word. The remark is made in order to point out Araunah"s generosity; and to mark even more clearly how hearty and sincere he was in his offering, the narrator adds, in Araunah"s own words, his prayer for God"s acceptance of David and his offering.

Acceptance with God.

Lord thy God accept thee." A good wish, flowing from good will, and all the heartier because of the occasion. For Divine acceptance of the king and his offerings meant deliverance for the nation, Araunah included, from the ravages of the pestilence. The sincerity of his wish was proved by the substantial offers with which it was accompanied.

I THE BLESSING DESIRED. Araunah referred to the favourable reception by God of David"s offerings. In the widest sense, acceptance with God includes:

1. Acceptance of ourselves. Our reception by God into his friendship and favour. Unless the man is accepted, his offerings cannot be. God receives nothing from his enemies a truth which should be very seriously pondered by multitudes of his professed worshippers, who give him outward homage, but withhold from him themselves. Who, then, are accepted by God? Those who come to him according to his appointment, with repentance, faith, self-devotement, confessing sin, trusting to the mercy and entering on the service of God. Under the Christian dispensation, men are accepted through faith in Jesus Christ. When we receive him as Saviour and Lord, God receives us. (comp. Rom_5:1, Rom_5:2)

2. Acceptance of our worship. Which includes devout exercises of mind and heart, study of the Word of God, pious meditation, praises and thanksgivings, prayers. What worship is accepted? Such as is offered in the name of Jesus (Joh_16:23, Joh_16:24; Eph_3:12; Php_2:10, Revised Version) Sincere (Isa_29:13; Joh_4:24) humble, (Luk_18:10-14) reverential, (Heb_12:28) yet trustful and affectionate as children. (Rom_8:15) Not that of slaves or mercenaries.

3. Acceptance of our gifts. We give to God when we give for the support of his worship and the spread of his kingdom, and when we give to the poor for his sake. (Mat_25:40) Our gifts are acceptable

(1) when presented with pure hearts, not ostentatiously to gain human applause, (Mat_6:2-4) not with a view to atone for sin and obtain pardon, not to bribe men to unholy compliances;

(2) when they are our own property, not the fruit of dishonesty, oppression, or injustice;

(3) when they are in due proportion to our ability. (2Co_8:12)

4. Acceptance of active service. Labours for the good of others, temporal and spiritual. All honest work springing from and guided by Christian principles.

II THE DESIRE ITSELF. In this case it was a patriotic desire. It is always pious and benevolent. Pious, as it recognizes the necessity of God"s favour and approbation to the well being of men, and implies his willingness to be favourable to them. Benevolent, as it is a desire that others should enjoy the most essential and all comprehensive of blessings, without which other blessings are of small and temporary value. Not health or wealth, not acceptance with men, not long life, not intellectual superiority, not refinement of taste, etc., are of primary importance; and these should not be first in our minds when seeking the welfare whether of ourselves or of others; but the favour of Almighty God, and, as the sure means of securing this, the possession of Christian. faith and holiness. "Wherefore" let us "labour that, whether present or absent" (living or dying), "we," and all in whom we are interested, yea, all mankind, "may be accepted of him". G.W. (2Co_5:9)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Aravnoh the prince. He was the chief officer of the Yevusi [fortress].

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

Aravnah the king – He was the king of the Jebusites who dwelled in Jerusalem. Even in the days of David the Jebusites remained in Jerusalem, just as they had remained there after the conquest by Yehudah, as it is written “…but the Jebusites dwelt with the children of Judah in Jerusalem to this day.” (Yehoshua 15:63) They lived as a subject people, paying a tax of servitude to Yehudah and Benyamin in order to keep their homes, vineyards and fields. This field and threshing floor belonged to Aravnah the Jebusite and he wanted to give them to David, but he did not want to accept them except as a full purchase. Even after David conquered the stronghold, he allowed the Jebusites who had been there originally under tax and servitude to stay in the city of Jerusalem until Shlomo built the Holy Temple. These Jebusites were not one of the seven nations, but rather Phillistines descended from Avimelech as I explained in the book of Yehoshua. Therefore it was permissible to leave them settled in the land on the condition that they not cause others to sin, as it says “They shall not dwell in your land, lest they cause you to sin against Me…” (Shemot 23:33) So long as they are not sinning, meaning that they have accepted upon themselves the seven Noachide laws, it is permissible to leave them in the land. In some versions the Targum translated ‘All this Aravnah the king gave to the king’ as ‘Aravnah gave to the king that which the king asked of him.’

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.