David immediately after being anointed king of Israel, probably wished to signalize his accession by an exploit which would be popular with all Israel, and especially with Saul's tribe, Benjamin. He discerned the importance of having Jerusalem for his capital both because it belonged as much to Benjamin as to Judah, and on account of its strong position.

Except thou take away the blind ... - Rather, "and (the Jebusite) spake to David, saying, Thou shalt not come hither, but the blind and the lame shall keep thee off," i. e. so far shalt thou be from taking the stronghold from us, that the lame and blind shall suffice to defend the place.

The king and his men went to Jerusalem - This city was now in the hands of the Jebusites; but how they got possession of it is not known, probably they took it during the wars between Ish-bosheth and David. After Joshua's death, what is called the lower city was taken by the Israelites; and it is evident that the whole city was in their possession in the time of Saul, for David brought the head of Goliath thither, 1 Samuel 17:54. It appears to have been a very strong fortress, and, from what follows, deemed impregnable by the Jebusites. It was right that the Israelites should repossess it; and David very properly began his reign over the whole country by the siege of this city.

Except thou take away the blind and the lame - Scarcely a passage in the sacred oracles has puzzled commentators more than this. For my own part, I do not think that it is worth the labor spent upon it, nor shall I encumber these pages with the discordant opinions of learned men. From the general face of the text it appears that the Jebusites, vainly confiding in the strength of their fortress, placed lame and blind men upon the walls, and thus endeavored to turn into ridicule David's attempt to take the place: Thou shalt not come in hither, except thou take away the blind and the lame; nothing could be more cutting to a warrior.

Dr. Kennicott has taken great pains to correct this passage, as may be seen in his First Dissertation on the Hebrew Text, pages 27 to 47. I shall insert our present version with his amended text line for line, his translation being distinguished by italics; and for farther information refer to Dr. K.'s work.

2 Samuel 5:6.

And the king and his men went to And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of Jerusalem unto the Jebusites, the inhabitants of the land: who spake unto David, saying, the land; who spake unto David, saying; Except thou take away the blind and the Thou shalt not come in hither; for the blind lame, thou shalt not come in hither: thinking, and the lame shall drive thee away by saying, David cannot come in hither. "David shall not come in hither."

And the king and his men went to Jerusalem,.... Which, at least part of it, belonged to the tribe of Benjamin; and therefore until all Israel, and that tribe, with the rest, made him king, he did not attempt the reduction of it, but now he immediately set out on an expedition against it:

unto the Jebusites, the inhabitants of the land: who inhabited the country about it, and even dwelt in that itself; for the tribe of Judah could not drive them out at first from that part of it which belonged to them, nor the tribe of Benjamin from that part which was theirs; in short, they became so much masters of it, that it was called, even in later times, Jebus, and the city of the Jebusites; see Joshua 15:63 Judges 1:21,

which spake unto David; when he came up against them, and besieged them:

except thou take away the blind and lame, thou shalt not come in hither; which many understand of their idols and images, which had eyes, but saw not, and feet, but walked not, which therefore David and his men in derision called the blind and lame; these the Jebusites placed for the defence of their city, and put great confidence in them for the security of it, and therefore said to David, unless you can remove these, which you scornfully call the blind and the lame, you will never be able to take the place. And certain it is the Heathens had their tutelar gods for their cities as well as their houses, in which they greatly trusted for their safety; and therefore with the Romans, when they besieged a city, the first thing they attempted to do was by any means, as by songs particularly, to get the tutelar gods out of it (b); believing otherwise it would never be taken by them; or if it could, it was not lawful to make the gods captives (c): and to this sense most of the Jewish commentators agree, as Kimchi, Jarchi, Ben Gersom, and R. Isaiah, who take them to be images; some say, made of brass, which were placed either in the streets of the city, or on the towers: it was usual with all nations to place on their walls both their household and country gods, to defend them from the enemy (d). A learned countryman of ours (e) is of opinion that these were statues or images talismanically made, under a certain constellation, by some skilful in astrology, placed in the recess of the fort, and intrusted with the keeping of it, and in which the utmost confidence was put: but it seems better with Aben Ezra and Abarbinel, and so Josephus (f), to understand this of blind and lame men; and that the sense is, that the Jebusites had such an opinion of the strength of their city, that a few blind and lame men were sufficient to defend it against David and his army; and perhaps in contempt of him placed some invalids, blind and lame men, on the walls of it, and jeeringly told him, that unless he could remove them, he would never take the city:

thinking: or "saying" (g); this was the substance of what they said, or what they meant by it:

David cannot come in hither; it is impossible for him to enter it, he cannot and shall not do it, and very probably these words were put into the mouths of the blind and lame, and they said them frequently.

(b) Vid. Valtrinum de re militar. Rom. l. 5. c. 5. (c) Vid. Macrob. Saturnal. l. 3. c. 9. Alex. ab Alex. Genial. Dier. l. 6. c. 4. (d) Cornel. Nepot. Vit. Themistocl. l. 2. c. 7. (e) Gregory's Notes and Observations, &c. ch. 7. (f) Antiqu. l. 7. c. 3. sect. 1.((g) "dicendo", Pagninus, Montanus.

Conquest of the Stronghold of Zion, and Choice of Jerusalem as the Capital of the Kingdom (cf. 1 Chronicles 11:4, 1 Chronicles 11:9). - These parallel accounts agree in all the main points; but they are both of them merely brief extracts from a more elaborate history, so that certain things, which appeared of comparatively less importance, are passed over either in the one or the other, and the full account is obtained by combining the two. The conquest of the citadel Zion took place immediately after the anointing of David as king over all the tribes of Israel. This is apparent, not only from the fact that the account follows directly afterwards, but also from the circumstance that, according to 2 Samuel 5:5, David reigned in Jerusalem just as many years as he was king over all Israel.

2 Samuel 5:6

The king went with his men (i.e., his fighting men: the Chronicles have "all Israel," i.e., the fighting men of Israel) to Jerusalem to the Jebusites, the inhabitants of the land, i.e., the natives or Canaanites; "and they said (the singular ויּאמר is used because היבוּסי is a singular form) to David, Thou wilt not come hither (i.e., come in), but the blind and lame will drive thee away: to say (i.e., by which they meant to say), David will not come in." הסירך is not used for the infinitive, but has been rightly understood by the lxx, Aben Ezra, and others, as a perfect. The perfect expresses a thing accomplished, and open to no dispute; and the use of the singular in the place of the plural, as in Isaiah 14:32, is to be explained from the fact that the verb precedes, and is only defined precisely by the subject which follows (vid., Ewald, 319, a.). The Jebusites relied upon the unusual natural advantages of their citadel, which stood upon Mount Zion, a mountain shut in by deep valleys on three different sides; so that in their haughty self-security they imagined that they did not even need to employ healthy and powerful warriors to resist the attack made by David, but that the blind and lame would suffice.

And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, Except thou take away the {c} blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither.

(c) The children of God called idols blind and lame guides: therefore the Jebusites meant that they should prove that their gods were neither blind nor lame.

5:6 Cannot come - They confided in the strength of their fortifications, which they thought so impregnable, that the blind and the lame were sufficient to defend them, against the most powerful assailant. And probably they set a parcel of blind and lame people, invalids or maimed soldiers, to make their appearance on the wall, in contempt of David and his men.

thinking...: or, saying David shall not, etc

2Sa 5:6-12. He Takes Zion from the Jebusites.

6. the king and his men went to Jerusalem unto the Jebusites-The first expedition of David, as king of the whole country, was directed against this place, which had hitherto remained in the hands of the natives. It was strongly fortified and deemed so impregnable that the blind and lame were sent to man the battlements, in derisive mockery of the Hebrew king's attack, and to shout, "David cannot come in hither." To understand the full meaning and force of this insulting taunt, it is necessary to bear in mind the depth and steepness of the valley of Gihon, and the lofty walls of the ancient Canaanitish fortress.

5:6-10 The enemies of God's people are often very confident of their own strength, and most secure when their day to fall draws nigh. But the pride and insolence of the Jebusites animated David, and the Lord God of hosts was with him. Thus in the day of God's power, Satan's strong-hold, the human heart, is changed into a habitation of God through the Spirit, and into a throne on which the Son of David rules, and brings every thought into obedience to himself. May He thus come, and claim, and cleanse, each of our hearts; and, destroying every idol, may he reign there for ever!