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Selected Verse: 2 Samuel 12:31 - Strong Concordance

Verse	Translation	Text
2Sa 12:31	Strong Concordance	And he brought forth [03318] the people [05971] that were therein, and put [07760] them under saws [04050], and under harrows [02757] of iron [01270], and under axes [04037] of iron [01270], and made them pass [05674] through the brickkiln [04404]: and thus did [06213] he unto all the cities [05892] of the children [01121] of Ammon [05983]. So David [01732] and all the people [05971] returned [07725] unto Jerusalem [03389].
	King James	And he brought forth the people that were therein, and put them under saws, and under harrows of iron, and under axes of iron, and made them pass through the brickkiln: and thus did he unto all the cities of the children of Ammon. So David and all the people returned unto Jerusalem.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
he brought forth the people . . . and put them under saws, &c.--This excessive severity and employment of tortures, which the Hebrews on no other occasion are recorded to have practised, was an act of retributive justice on a people who were infamous for their cruelties (Sa1 11:2; Amo 1:13).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

he brought forth the people . . . and put them under saws, &c.--This excessive severity and employment of tortures, which the Hebrews on no other occasion are recorded to have practised, was an act of retributive justice on a people who were infamous for their cruelties (Sa1 11:2; Amo 1:13).

Notes on the Bible, by Albert Barnes, [1834]
For the saw as an implement of torture compare Heb 11:37. Harrows of iron - Or rather thrashing-machines (Isa 28:27; Isa 41:15, etc.). Axes - The word so rendered occurs only here and in Ch1 20:3. It evidently means some cutting instrument. Made them pass through the brick-kiln - The phrase is that always used of the cruel process of making their children pass through the fire to Moloch, and it is likely that David punished this idolatrous practice by inflicting something similar upon the worshippers of Moloch. The cruelty of these executions belongs to the barbarous manners of the age, and was provoked by the conduct of the Ammonites Sa2 10:1-4; Sa1 11:1-2, but is utterly indefensible under the light of the Gospel. If Rabbah was taken before David's penitence, he may have been in an unusually harsh and severe frame of mind. The unpleasant recollection of Uriah's death would be likely to sour and irritate him to the utmost.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
He also had the inhabitants executed, and that with cruel tortures. "He sawed them in pieces with the saw and with iron harrows." בּמּגרה ויּשׂם, "he put them into the saw," does not give any appropriate sense; and there can be no doubt, that instead of וישׂם we should read ויּשׂר (from שׂוּר): "he cut (sawed) them in pieces." הבּרזל וּבמגזרות, "and with iron cutting tools." The meaning of the ἁπ. λεγ. מגזרות cannot be more precisely determined. The current rendering, "axes or hatchets," is simply founded upon the circumstance that גּזר, to cut, is applied in Kg2 6:4 to the felling of trees. The reading in the Chronicles, וּבמּגרות, is evidently a copyist's error, as we have already had בּמּגרה, "with the saw." The meaning of the next clause is a disputed point, as the reading itself varies, and the Masoretes read בּמּלבּן instead of the Chethibh במלכן, "he made them go through brick-kilns," i.e., burnt them in brick-kilns, as the lxx and Vulgate render it. On the other hand, Thenius takes the Chethibh under his protection, and adopts Kimchi's explanation: "he led them through Malchan, i.e., through the place where the Ammonites burned their children in honour of their idol." Thenius would therefore alter בּמלכּם into בּמלכּם or בּמּלכּם: "he offered them as sacrifices in their image of Moloch. " But this explanation cannot be even grammatically sustained, to say nothing of the arbitrary character of the alteration proposed; for the technical expression למּלך בּאשׁ חעביר, "to cause to go through the fire for Moloch" (Lev 18:21), is essentially different from בּמּלך חעביר, to cause to pass through Moloch, an expression that we never meet with. Moreover, it is impossible to see how burning the Ammonites in the image of Moloch could possibly be "an obvious mode of punishing idolatry," since the idolatry itself consisted in the fact that the Ammonites burned their children to Moloch. So far as the circumstances themselves are concerned, the cruelties inflicted upon the prisoners are not to be softened down, as Daaz and others propose, by an arbitrary perversion of the words into a mere sentence to hard labour, such as sawing wood, burning bricks, etc. At the same time, the words of the text do not affirm that all the inhabitants of Rabbah were put to death in this cruel manner. בּהּ אשׁר העם (without כּל) refers no doubt simply to the fighting men that were taken prisoners, or at the most to the male population of the acropolis of Rabbah, who probably consisted of fighting men only. In doing this, David merely retaliated upon the Ammonites the cruelties with which they had treated their foes; since according to Amo 1:13 they ripped up women who were with child, and according to Sa1 11:2 their king Nahash would only make peace with the inhabitants of Jabesh upon the condition that the right eye of every one of them should be put out. It is sufficiently evident from this, that the Ammonites had aimed at the most shameful extermination of the Israelites. "Thus did he unto all the cities of the Ammonites," i.e., to all the fortified cities that resisted the Israelites. After the close of this war, David returned to Jerusalem with all the men of war. The war with the Syrians and Ammonites, including as it did the Edomitish war as well, was the fiercest in which David was ever engaged, and was also the last great war of his life.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

He also had the inhabitants executed, and that with cruel tortures. "He sawed them in pieces with the saw and with iron harrows." בּמּגרה ויּשׂם, "he put them into the saw," does not give any appropriate sense; and there can be no doubt, that instead of וישׂם we should read ויּשׂר (from שׂוּר): "he cut (sawed) them in pieces." הבּרזל וּבמגזרות, "and with iron cutting tools." The meaning of the ἁπ. λεγ. מגזרות cannot be more precisely determined. The current rendering, "axes or hatchets," is simply founded upon the circumstance that גּזר, to cut, is applied in Kg2 6:4 to the felling of trees. The reading in the Chronicles, וּבמּגרות, is evidently a copyist's error, as we have already had בּמּגרה, "with the saw." The meaning of the next clause is a disputed point, as the reading itself varies, and the Masoretes read בּמּלבּן instead of the Chethibh במלכן, "he made them go through brick-kilns," i.e., burnt them in brick-kilns, as the lxx and Vulgate render it. On the other hand, Thenius takes the Chethibh under his protection, and adopts Kimchi's explanation: "he led them through Malchan, i.e., through the place where the Ammonites burned their children in honour of their idol." Thenius would therefore alter בּמלכּם into בּמלכּם or בּמּלכּם: "he offered them as sacrifices in their image of Moloch. " But this explanation cannot be even grammatically sustained, to say nothing of the arbitrary character of the alteration proposed; for the technical expression למּלך בּאשׁ חעביר, "to cause to go through the fire for Moloch" (Lev 18:21), is essentially different from בּמּלך חעביר, to cause to pass through Moloch, an expression that we never meet with. Moreover, it is impossible to see how burning the Ammonites in the image of Moloch could possibly be "an obvious mode of punishing idolatry," since the idolatry itself consisted in the fact that the Ammonites burned their children to Moloch. So far as the circumstances themselves are concerned, the cruelties inflicted upon the prisoners are not to be softened down, as Daaz and others propose, by an arbitrary perversion of the words into a mere sentence to hard labour, such as sawing wood, burning bricks, etc. At the same time, the words of the text do not affirm that all the inhabitants of Rabbah were put to death in this cruel manner. בּהּ אשׁר העם (without כּל) refers no doubt simply to the fighting men that were taken prisoners, or at the most to the male population of the acropolis of Rabbah, who probably consisted of fighting men only. In doing this, David merely retaliated upon the Ammonites the cruelties with which they had treated their foes; since according to Amo 1:13 they ripped up women who were with child, and according to Sa1 11:2 their king Nahash would only make peace with the inhabitants of Jabesh upon the condition that the right eye of every one of them should be put out. It is sufficiently evident from this, that the Ammonites had aimed at the most shameful extermination of the Israelites. "Thus did he unto all the cities of the Ammonites," i.e., to all the fortified cities that resisted the Israelites. After the close of this war, David returned to Jerusalem with all the men of war. The war with the Syrians and Ammonites, including as it did the Edomitish war as well, was the fiercest in which David was ever engaged, and was also the last great war of his life.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The people - The words are indefinite, and therefore not necessarily to be understood of all the people; but of the men of war, and especially of those who had been the chief actors of that villainous action against David's ambassadors, and of the dreadful war ensuing upon it; for which, they deserved severe punishments. Altho' indeed there seems to have been too much rigour used; especially, because these deaths were inflicted not only upon those counsellors, who were the only authors of that vile usage of the ambassadors; but upon some number of the people. And therefore it is probable, David exercised this cruelty whilst his heart was hardened, and impenitent; and when he was bereaved of that good spirit of God, which would have taught him more mercy. Saws - He sawed them to death of which punishment, we have examples both in scripture, and in other authors. Brick - kiln - Or, made them to pass through the furnace of Malchen: that is, of Moloch; punishing them with their own sin, and with the same kind of punishment which they had inflicted upon their own children.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
He brought forth the people - And put them under saws. From this representation a great cry has been raised against "David's unparalleled, if not diabolic, cruelty." I believe this interpretation was chiefly taken from the parallel place, Ch1 20:3, where it is said, he cut them with saws, and with axes, etc. Instead of וישר vaiyasar, he sawed, we have here (in Samuel) וישם vaiyasem, he put them; and these two words differ from each other only in a part of a single letter, ר resh for ם mem. And it is worthy of remark, that instead of וישר vaiyasar, he sawed, in Ch1 20:3, six or seven MSS. collated by Dr. Kennicott have וישם vaiyasem, he put them; nor is there found any various reading in all the MSS. yet collated for the text in this chapter, that favors the common reading in Chronicles. The meaning therefore is, He made the people slaves, and employed them in sawing, making iron harrows, or mining, (for the word means both), and in hewing of wood, and making of brick. Sawing asunder, hacking, chopping, and hewing human beings, have no place in this text, no more than they had in David's conduct towards the Ammonites. It is surprising, and a thing to be deplored, that in this and similar cases our translators had not been more careful to sift the sense of the original words by which they would have avoided a profusion of exceptionable meanings with which they have clothed many passages of the sacred writings. Though I believe our translation to be by far the best in any language, ancient or modern, yet I am satisfied it stands much in need of revision. Most of the advantages which our unbelievers have appeared to have over certain passages of Scripture, have arisen from an inaccurate or false translation of the terms in the original; and an appeal to this has generally silenced the gainsayers. But in the time in which our translation was made, Biblical criticism was in its infancy, if indeed it did exist; and we may rather wonder that we find things so well, than be surprised that they are no better.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

He brought forth the people - And put them under saws. From this representation a great cry has been raised against "David's unparalleled, if not diabolic, cruelty." I believe this interpretation was chiefly taken from the parallel place, Ch1 20:3, where it is said, he cut them with saws, and with axes, etc. Instead of וישר vaiyasar, he sawed, we have here (in Samuel) וישם vaiyasem, he put them; and these two words differ from each other only in a part of a single letter, ר resh for ם mem. And it is worthy of remark, that instead of וישר vaiyasar, he sawed, in Ch1 20:3, six or seven MSS. collated by Dr. Kennicott have וישם vaiyasem, he put them; nor is there found any various reading in all the MSS. yet collated for the text in this chapter, that favors the common reading in Chronicles. The meaning therefore is, He made the people slaves, and employed them in sawing, making iron harrows, or mining, (for the word means both), and in hewing of wood, and making of brick. Sawing asunder, hacking, chopping, and hewing human beings, have no place in this text, no more than they had in David's conduct towards the Ammonites.

It is surprising, and a thing to be deplored, that in this and similar cases our translators had not been more careful to sift the sense of the original words by which they would have avoided a profusion of exceptionable meanings with which they have clothed many passages of the sacred writings. Though I believe our translation to be by far the best in any language, ancient or modern, yet I am satisfied it stands much in need of revision. Most of the advantages which our unbelievers have appeared to have over certain passages of Scripture, have arisen from an inaccurate or false translation of the terms in the original; and an appeal to this has generally silenced the gainsayers. But in the time in which our translation was made, Biblical criticism was in its infancy, if indeed it did exist; and we may rather wonder that we find things so well, than be surprised that they are no better.

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¹³ Thus saith [0559] the LORD [03068]; For three [07969] transgressions [06588] of the children [01121] of Ammon [05983], and for four [0702], I will not turn away [07725] the punishment thereof; because they have ripped up [01234] the women with child [02030] of Gilead [01568], that they might enlarge [07337] their border [01366]:

² And Nahash [05176] the Ammonite [05984] answered [0559] them, On this [02063] condition will I make [03772] a covenant with you, that I may thrust out [05365] all your right [03225] eyes [05869], and lay [07760] it for a reproach [02781] upon all Israel [03478].

¹ Then Nahash [05176] the Ammonite [05984] came up [05927], and encamped [02583] against Jabeshgilead [03003] [01568]: and all the men [0582] of Jabesh [03003] said [0559] unto Nahash [05176], Make [03772] a covenant [01285] with us, and we will serve [05647] thee.
² And Nahash [05176] the Ammonite [05984] answered [0559] them, On this [02063] condition will I make [03772] a covenant with you, that I may thrust out [05365] all your right [03225] eyes [05869], and lay [07760] it for a reproach [02781] upon all Israel [03478].

¹ And it came to pass after this [0310], that the king [04428] of the children [01121] of Ammon [05983] died [04191], and Hanun [02586] his son [01121] reigned [04427] in his stead.
² Then said [0559] David [01732], I will shew [06213] kindness [02617] unto Hanun [02586] the son [01121] of Nahash [05176], as his father [01] shewed [06213] kindness [02617] unto me. And David [01732] sent [07971] to comfort [05162] him by the hand [03027] of his servants [05650] for his father [01]. And David's [01732] servants [05650] came [0935] into the land [0776] of the children [01121] of Ammon [05983].
³ And the princes [08269] of the children [01121] of Ammon [05983] said [0559] unto Hanun [02586] their lord [0113], Thinkest [05869] thou that David [01732] doth honour [03513] thy father [01], that he hath sent [07971] comforters [05162] unto thee? hath not David [01732] rather sent [07971] his servants [05650] unto thee, to [05668] search [02713] the city [05892], and to spy it out [07270], and to overthrow [02015] it?
⁴ Wherefore Hanun [02586] took [03947] David's [01732] servants [05650], and shaved off [01548] the one half [02677] of their beards [02206], and cut off [03772] their garments [04063] in the middle [02677], even to their buttocks [08357], and sent them away [07971].

³ And he brought out [03318] the people [05971] that were in it, and cut [07787] them with saws [04050], and with harrows [02757] of iron [01270], and with axes [04050]. Even so dealt [06213] David [01732] with all the cities [05892] of the children [01121] of Ammon [05983]. And David [01732] and all the people [05971] returned [07725] to Jerusalem [03389].

¹⁵ Behold, I will make [07760] thee a new [02319] sharp [02742] threshing [04173] instrument having [01167] teeth [06374]: thou shalt thresh [01758] the mountains [02022], and beat them small [01854], and shalt make [07760] the hills [01389] as chaff [04671].

²⁷ For the fitches [07100] are not threshed [01758] with a threshing instrument [02742], neither is a cart [05699] wheel [0212] turned about [05437] upon the cummin [03646]; but the fitches [07100] are beaten out [02251] with a staff [04294], and the cummin [03646] with a rod [07626].

³⁷ They were stoned [3034], they were sawn asunder [4249], were tempted [3985], were slain [599] with [1722] the sword [5408] [3162]: they wandered about [4022] in [1722] sheepskins [3374] and [1722] goatskins [122] [1192]; being destitute [5302], afflicted [2346], tormented [2558];

²¹ And thou shalt not [05414] let any of thy seed [02233] pass [05674] through the fire to Molech [04432], neither shalt thou profane [02490] the name [08034] of thy God [0430]: I am the LORD [03068].

⁴ So he went [03212] with them. And when they came [0935] to Jordan [03383], they cut down [01504] wood [06086].