2 Samuel 24:20
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Cross References
Ruth 2:10
10Then she fell on her face and bowed herself to the ground, and said to him, “Why have I found favor in your sight, that you should take knowledge of me, since I am a foreigner?”
2 Samuel 9:8
8He bowed down, and said, “What is your servant, that you should look at such a dead dog as I am?”
Genesis 18:2
2He lifted up his eyes and looked, and saw that three men stood near him. When he saw them, he ran to meet them from the tent door, and bowed himself to the earth,
1 Chronicles 21:20-21
20Ornan turned back and saw the angel; and his four sons who were with him hid themselves. Now Ornan was threshing wheat. 21As David came to Ornan, Ornan looked and saw David, and went out of the threshing floor, and bowed himself to David with his face to the ground.
Study
No verse-level note here; see the section overviews below.
Section overviews (1)
2 Samuel 21:1–24.25
The final chapters of 2 Samuel form a coda (a concluding section). This section brings together and summarizes the main themes from earlier chapters.
These chapters are thematic, not chronological (arranged by topic, not by time). Because of this, not all the events happened at the end of David’s reign (for example, 2 Samuel 22:1).
The material is arranged using a common Hebrew literary pattern called a chiasm (a mirror-like structure). In a chiasm, the first and last sections match, and the middle section is the focus.
The structure of this chiasm is as follows:
A: Saul’s sin against the Gibeonites and the punishment that affected the whole community (2 Samuel 21:1–14)
B: David’s warriors and their heroic deeds (2 Samuel 21:15–22)
C: David’s Psalm (2 Samuel 22:1–51)
C′: David’s Psalm (2 Samuel 23:1–7)
B′: David’s warriors and their heroic deeds (2 Samuel 23:8–39)
A′: David’s sin involving the census and the punishment that affected the whole community (2 Samuel 24:1–25)
A chiasm draws attention to the center section. Here, the center is David’s hymns. These hymns do not focus on David himself. Instead, they focus on David’s God.
24:18-20
Araunah--or Ornan (Ch1 21:18), the Jebusite, one of the ancient inhabitants, who, having become a convert to the true religion, retained his house and possessions. He resided on Mount Moriah, the spot on which the temple was afterwards built (Ch2 3:1); but that mount was not then enclosed in the town.
24:18-21
Go up, rear an altar unto the Lord - This place is supposed to be Mount Moriah: on which, according to the rabbins, Cain and Abel offered their sacrifices; where Abraham attempted to sacrifice Isaac, and where the temple of Solomon was afterwards built.
24:20
And Araunah looked,.... Peeped up out of the place in which he had hid himself with his four sons, for fear of the angel, and which they saw, 1 Chronicles 21:20,
and saw the king and his servants coming towards him; he perceived, by the course they steered, that they were coming to him:
and Araunah went out; of the threshingfloor, out of the place where he had hid himself, for he had been threshing wheat, 1 Chronicles 21:20; nor was it thought below great personages in those times to be employed in such work; so Gideon was threshing, when the angel of the Lord appeared to him, Judges 6:11; Boaz winnowed barley in his threshingfloor, Ruth 3:2,
and bowed himself before the king with his face to the ground; in reverence of the king.
24:19-25
David went up to Aravnah according to the command of God.
Sa2 24:20-21
When Aravnah saw the king coming up to him with his servants (ויּשׁקף, "he looked out," viz., from the enclosure of the threshing-floor), he came out, bowed low even to the earth, and asked the king what was the occasion of his coming; whereupon David replied, "To buy the floor from thee, to build an altar to the Lord, that the plague may be turned away from the people."
Sa2 24:22-23
Aravnah replied, "Let my lord the king take and offer up what seemeth good unto him: behold (i.e., there thou hast) the ox for the burnt-offering, and the threshing-machine, and the harness of the ox for wood" (i.e., for fuel). הבּקר, the pair of oxen yoked together in front of the threshing-machine. הבּקר כּלי, the wooden yokes. "All this giveth Aravnah, O king, to the king." המּלך is a vocative, and is simply omitted by the lxx, Vulgate, Syriac, and Arabic, because the translators regarded it as a nominative, which is quite unsuitable, as Aravnah was not a king. When Thenius, on the other hand, objects to this, for the purpose of throwing suspicion upon the passage, that the sentence is thus stamped as part of Aravnah's address to the king, and that in that case the words that follow, "and Aravnah said," would be altogether superfluous; the former remark is correct enough, for the words "all this giveth Aravnah ... to the king" must form part of what Aravnah said, inasmuch as the remark, "all this gave Aravnah to the king," if taken as the historian's own words, would be in most glaring contradiction to what follows, where the king is said to have bought the floor and the oxen from Aravnah. And the words that follow ("and Aravnah said") are not superfluous on that account, but simply indicate that Aravnah did not proceed to say the rest in the same breath, but added it after a short pause, as a word which did not directly bear upon the question put by the king. ויּאמר (and he said) is often repeated, where the same person continues speaking (see for example Sa2 15:4, Sa2 15:25, Sa2 15:27). "Jehovah thy God accept thee graciously," i.e., fulfil the request thou presentest to Him with sacrifice and prayer.
Sa2 24:24
The king did not accept the offer, however, but said, "No; but I will buy it of thee at a price, and will not offer burnt-offerings to the Lord my God without paying for them." Thus David bought the threshing-floor and the oxen for fifty shekels of silver. Instead of this, the Chronicles give "shekels of gold, in weight six hundred." This difference cannot be reconciled by assuming that David paid his fifty shekels in gold coin, which would have been worth as much as six hundred shekels of silver, since gold was worth twelve times as much as silver. For there is nothing about gold shekels in our text; and the words of the Chronicles cannot be interpreted as meaning that the shekels of gold were worth six hundred shekels of silver. No other course is left, therefore, than to assume that the number must be corrupt in one of the texts. Apparently the statement in the Chronicles is the more correct of the two: for if we consider that Abraham paid four hundred shekels of silver for the site of a family burial-place, at a time when the land was very thinly populated, and therefore land must certainly have been much cheaper than it was in David's time, the small sum of fifty shekels of silver (about 6) appears much too low a price; and David would certainly pay at least fifty shekels of gold. But we are not warranted in any case in speaking of the statement in the Chronicles, as Thenius does, as "intentionally exaggerated." This style of criticism, which carries two kinds of weights and measure in its bag, explaining the high numbers in the books of Samuel and Kings as corruptions of the text, and those in the Chronicles as intentional exaggerations on the part of the chronicler, is sufficiently dealt with by the remark of Bertheau, that "this (i.e., the charge of exaggeration) could only be sustained if it were perfectly certain that the chronicler had our present text of the books of Samuel before him at the time."
Sa2 24:25
After acquiring the threshing-floor by purchase, David built an altar to the Lord there, and offered burnt-offerings and supplicatory-offerings (shelamim: as in Jdg 20:26; Jdg 21:4; Sa1 13:9) upon it to the Lord. "So Jehovah was entreated, and the plague was turned away from Israel."
This remark brings to a close not only the account of this particular occurrence, but also the book itself; whereas in the Chronicles it is still further stated that Jehovah answered David with fire from heaven, which fell upon the burnt-offering; and that after his prayer had been answered thus, David not only continued to offer sacrifice upon the floor of Aravnah, but also fixed upon it as the site for the temple which was afterwards to be built (Ch1 21:27; Ch1 22:1); and to this there is appended, in Sa2 22:2., an account of the preparations which David made for the building of the temple. It is not affirmed in the Chronicles, however, that David fixed upon this place as the site for the future temple in consequence of a revelation from God, but simply that he did this, because he saw that the Lord had answered him there, and because he could not go to Gibeon, where the tabernacle was standing, to seek the Lord there, on account of the sword of the angel, i.e., on account of the pestilence. The command of God build an altar upon the threshing-floor of Aravnah, and offer expiatory sacrifices upon it, when connected with His answering his prayer by turning away the plague, could not fail to be taken as a distinct intimation to David, that the site of this altar was the place where the Lord would henceforth make known His gracious presence to His people; and this hint was quite sufficient to determine the site for the temple which his son Solomon was to build.