2 Samuel 20 1

2 Samuel 20:1 kjv

And there happened to be there a man of Belial, whose name was Sheba, the son of Bichri, a Benjamite: and he blew a trumpet, and said, We have no part in David, neither have we inheritance in the son of Jesse: every man to his tents, O Israel.

2 Samuel 20:1 nkjv

And there happened to be there a rebel, whose name was Sheba the son of Bichri, a Benjamite. And he blew a trumpet, and said: "We have no share in David, Nor do we have inheritance in the son of Jesse; Every man to his tents, O Israel!"

2 Samuel 20:1 niv

Now a troublemaker named Sheba son of Bikri, a Benjamite, happened to be there. He sounded the trumpet and shouted, "We have no share in David, no part in Jesse's son! Every man to his tent, Israel!"

2 Samuel 20:1 esv

Now there happened to be there a worthless man, whose name was Sheba, the son of Bichri, a Benjaminite. And he blew the trumpet and said, "We have no portion in David, and we have no inheritance in the son of Jesse; every man to his tents, O Israel!"

2 Samuel 20:1 nlt

There happened to be a troublemaker there named Sheba son of Bicri, a man from the tribe of Benjamin. Sheba blew a ram's horn and began to chant: "Down with the dynasty of David!
We have no interest in the son of Jesse.
Come on, you men of Israel,
back to your homes!"

2 Samuel 20 verses

2 Samuel 20 1 Meaning

2 Samuel 20:1 describes the emergence of Sheba, a renegade Benjamite, immediately following King David's return to Jerusalem and the tensions between Judah and the northern tribes. Sheba, identified as a "worthless fellow," uses a trumpet blast to signal his rebellious call, declaring Israel's renunciation of any share or inheritance in David's kingship and lineage. He commands the people to return to their tents, essentially advocating for the dissolution of unity under David's reign and a return to tribal independence, leading to a new civil war.

2 Samuel 20 1 Context

2 Samuel 20:1 immediately follows a tumultuous period in David's reign. David has just returned to Jerusalem after the defeat and death of his son Absalom. However, his return journey was marked by significant tension between the tribes of Judah and the rest of Israel regarding their respective claims to the king. The men of Judah, having been swift to welcome David back, provoked jealousy from the other Israelite tribes, who felt overlooked despite their equal "share" in the king. This heated argument, highlighted in 2 Samuel 19:40-43, left a simmering resentment, which Sheba expertly exploited. Sheba's rebellion capitalizes on the deep-seated tribal rivalries and the fresh wounds of disunity, offering a tangible alternative to the precarious peace under David. His challenge directly confronts David's established authority, reflecting the fragile nature of national unity in early Israel under the monarchy.

2 Samuel 20 1 Word analysis

• Now there happened to be there: This introductory phrase (waiyi bo sham) conveys a sense of suddenness or immediate occurrence. It can imply a chance event from a human perspective, but within the biblical narrative, it often signals a divinely permitted development or a pivotal moment.
• a worthless fellow: Hebrew: 'ish Belial (אִישׁ בְּלִיַּעַל).
  • Belial: (Bĕlial) is not a proper name but a descriptive term meaning "worthlessness," "unprofitableness," or "wickedness." It can also signify lawlessness or utter degradation. It indicates a person completely devoid of moral worth, integrity, or regard for God or proper authority. The phrase suggests someone who embodies rebellious and destructive tendencies, and such individuals are often portrayed as enemies of God's order and instruments of chaos in the Old Testament (e.g., Deut 13:13, 1 Sam 2:12). In later Jewish tradition and the New Testament, Belial becomes associated with Satan or the anti-God principle (2 Cor 6:15). Sheba's character is immediately and damningly judged by this designation.
• whose name was Sheba, the son of Bichri: Identifies the specific individual and his immediate lineage. Bichri is not otherwise known, but his son's action would inevitably bring attention to the family.
• a Benjamite: This is a crucial detail. Benjamin was King Saul's tribe, and some within Benjamin harbored lingering resentment over the transition of the monarchy from Saul's house to David's house (Judg 20-21, 1 Sam 9:1, 1 Sam 22:7). This tribal affiliation explains Sheba's readiness to challenge David's Judahite kingship and his potential for gathering support among those who were still loyal to the house of Saul or felt marginalized by David's reign.
• and he blew a trumpet: Hebrew: wayitqa` bəshophar (וַיִּתְקַע בַּשּׁוֹפָר).
  • Trumpet (shofar): A ram's horn, used as an instrument for signaling, especially for assembling the people (Num 10:3), calling for war (Judg 3:27), or proclaiming new leadership (1 Kgs 1:34). In this context, it is a deliberate and public act of rebellion, akin to a call to arms or a formal declaration of defiance. It indicates a clear intent to disrupt the existing order and gather support.
• and said: Introduces his rebellious proclamation, signifying a public declaration.
• 'We have no portion in David, nor any inheritance in the son of Jesse!': This is the core of Sheba's message, a clear rejection of David's legitimacy.
  • portion (cheleq, חֵלֶק) / inheritance (nachalah, נַחֲלָה): These are legal and covenantal terms primarily related to land distribution and tribal identity within Israel (Josh 14:1). To say "no portion in David" or "no inheritance in the son of Jesse" meant denying any allegiance, shared interest, or covenantal bond with David as king. It's a statement of divorce, a legal and spiritual separation. The emphasis on "the son of Jesse" (rather than just David) might be a subtle jab, underscoring David's humble origins as if to imply he doesn't have true royal claim or ancient pedigree compared to other tribes.
• 'To your tents, O Israel!': Hebrew: 'Ish li-'oholo Yisrael (אִישׁ לְאֹהָלָיו יִשְׂרָאֵל).
  • This was a common rallying cry, often used to signal either a dispersal from assembly or a call for individuals to return to their homes (Judg 7:8, 2 Sam 19:8). However, it took on a particular meaning in times of rebellion as a declaration of independence from central authority and a return to tribal autonomy. The most notable echo is in 1 Kings 12:16, where Jeroboam uses the identical phrase to signal the northern tribes' secession from Rehoboam and the house of David, resulting in the split of the united monarchy. In Sheba's context, it's a direct command to abandon David and disperse into tribal units, signifying disunity and outright rebellion. It is a political slogan designed to mobilize dissent and undermine David's authority, appealing to tribal loyalties over national unity under a king.

2 Samuel 20 1 Bonus section

• Sheba's rebellion highlights that the transition to monarchy did not entirely eradicate the deep-seated tribal identity and rivalry among the Israelites. Loyalty was often a complex mix of tribal affiliation, personal charisma, and adherence to perceived justice.
• The phrase Belial applied to Sheba reinforces a biblical typology of those who stand in direct opposition to God's chosen instruments or established order. They are not merely political adversaries but moral degenerates (Deut 13:13) or spiritual rebels (1 Sam 2:12), signifying that their actions are ultimately against the divine will for the nation.
• The immediate recurrence of rebellion after Absalom's defeat points to the lingering instability of David's reign and the political challenges of managing a confederation of tribes under a centralized monarchy. It shows that securing the throne required continuous effort, not just military might.
• This verse provides a vital parallel to Jeroboam's later rebellion in 1 Kings 12, demonstrating a recurrent pattern of division when leadership is perceived as unjust or fails to address tribal concerns. The phrase "To your tents, O Israel!" becomes a watchword for secession.

2 Samuel 20 1 Commentary

2 Samuel 20:1 marks a rapid escalation of disunity and rebellion in Israel, following closely on the heels of Absalom's defeat. Sheba, aptly described as a "worthless fellow" – someone truly without a godly moral compass – exploits the lingering tensions and tribal grievances exposed in 2 Samuel 19. His actions reveal the fragile nature of David's kingdom, despite his divine anointing. The use of the shofar underscores the premeditated and public nature of his insurrection, transforming a heated tribal debate into an open revolt. His declaration, "We have no portion in David, nor any inheritance in the son of Jesse," is a profound rejection of David's divine right to rule and a severing of allegiances, utilizing language of covenant and inheritance to amplify the gravity of the divorce. "To your tents, O Israel!" is not merely a call to disperse, but a direct command to renounce national unity under David and retreat into fragmented tribal loyalties. This verse vividly illustrates the ongoing challenge of leadership, the potency of divisive rhetoric, and the ease with which disgruntlement can ignite civil unrest, foreshadowing the eventual division of the kingdom decades later.