2 Samuel 10:6

Translation
King James Version
¶ And when the children of Ammon saw that they stank before David, the children of Ammon sent and hired the Syrians of Bethrehob, and the Syrians of Zoba, twenty thousand footmen, and of king Maacah a thousand men, and of Ishtob twelve thousand men.
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KJV (with Strong's)
And when the children H1121 of Ammon H5983 saw H7200 that they stank H887 before David H1732, the children H1121 of Ammon H5983 sent H7971 and hired H7936 the Syrians H758 of Bethrehob H1050, and the Syrians H758 of Zoba H6678, twenty H6242 thousand H505 footmen H7273, and of king H4428 Maacah H4601 a thousand H505 men H376, and of Ishtob H382 twelve H6240 H8147 thousand H505 men H376.
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Complete Jewish Bible
Aware that they were utterly abhorrent to David, the people of 'Amon sent and hired 20,000 Aram foot soldiers from Beit-Rechov and Tzovah, the king of Ma'akhah with 1,000 men, and 12,000 soldiers from Tov.
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Berean Standard Bible
When the Ammonites realized that they had become a stench to David, they hired twenty thousand Aramean foot soldiers from Beth-rehob and Zoba, as well as a thousand men from the king of Maacah and twelve thousand men from Tob.
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American Standard Version
And when the children of Ammon saw that they were become odious to David, the children of Ammon sent and hired the Syrians of Beth-rehob, and the Syrians of Zobah, twenty thousand footmen, and the king of Maacah with a thousand men, and the men of Tob twelve thousand men.
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World English Bible Messianic
When the children of Ammon saw that they were become odious to David, the children of Ammon sent and hired the Syrians of Beth Rehob, and the Syrians of Zobah, twenty thousand footmen, and the king of Maacah with one thousand men, and the men of Tob twelve thousand men.
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Geneva Bible (1599)
And when the children of Ammon sawe that they stanke in the sight of Dauid, the children of Ammon sent and hired the Aramites of the house of Rehob, and the Aramites of Zoba, twentie thousande footemen, and of King Maacah a thousand men, and of Ish-tob twelue thousande men.
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Young's Literal Translation
And the Bene-Ammon see that they have been abhorred by David, and the Bene-Ammon send and hire Aram of Beth-Rehob, and Aram of Zoba, twenty thousand footmen, and the king of Maacah with a thousand men, and Ish-Tob with twelve thousand men;
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See also
2 Samuel 8:32 Samuel 8:5Genesis 34:30Judges 11:31 Samuel 27:12Judges 18:28Judges 11:5
See on the biblical-era map
City Plan: Jerusalem in the Time of David
City Plan: Jerusalem in the Time of David View full PDF
David Defeats the Ammonites and Arameans
David Defeats the Ammonites and Arameans View full PDF

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In the KJVVerse 8,247 of 31,102

Study This Verse

SUMMARY

2 Samuel 10:6 powerfully illustrates the immediate and strategic military response of the Ammonites after their egregious insult to King David's ambassadors. Recognizing the profound offense they had committed and the inevitable retaliation from Israel, the Ammonites proactively sought to fortify their position by dispatching envoys to hire a substantial mercenary force from various Aramean (Syrian) kingdoms, including Beth-rehob, Zobah, Maacah, and Ish-tob, thereby assembling a formidable coalition in preparation for the impending and costly war.

CONTEXT

  • Literary Context: This verse is a pivotal moment, immediately following King Hanun of Ammon's profound act of humiliation against David's ambassadors, detailed in 2 Samuel 10:4. David had extended a gesture of goodwill and condolence upon the death of Hanun's father, Nahash, who had previously shown kindness to David during his fugitive years. However, Hanun, swayed by suspicious advisors who misinterpreted David's intentions as espionage, subjected the ambassadors to extreme public shame by shaving half their beards and cutting their garments in a deeply dishonoring manner. This act was not merely an insult but, in the ancient Near East, a direct and undeniable declaration of war. 2 Samuel 10:5 records David's compassionate instruction for his humiliated men to remain in Jericho until their beards grew back, sparing them further public shame. Verse 6 then shifts the narrative focus to the Ammonites' realization of the profound offense they had committed, prompting their urgent and strategic military preparations in anticipation of David's inevitable and righteous retaliation. This verse sets the stage for the ensuing military conflict detailed in 2 Samuel 10:7-19.

  • Historical & Cultural Context: In the ancient Near East, diplomatic envoys were considered sacrosanct, and any harm or insult to them was a direct affront to the sending monarch and a clear casus belli (cause for war). Shaving half a beard and cutting garments were acts of profound public humiliation and emasculation. Beards signified a man's honor, status, and virility, and their removal was a grave indignity. The Ammonites, a Transjordanian people, were long-standing adversaries of Israel, with a history of conflict dating back to the time of the Judges (e.g., Judges 11). King David, at this point in his reign, commanded a powerful and well-trained army, having consolidated his kingdom and achieved significant military successes against various surrounding nations. The practice of hiring mercenaries, particularly from Aramean (Syrian) city-states like Beth-rehob, Zobah, Maacah, and Ish-tob, was common in the region. These Aramean kingdoms, located north and northeast of Israel, were often involved in regional conflicts, either as independent powers or as mercenary suppliers, as seen in other biblical accounts (e.g., 1 Kings 20). The Ammonites' swift action to secure these alliances underscores their understanding of David's military might and the severe, unavoidable consequences of their diplomatic blunder.

  • Key Themes: This verse powerfully illustrates the theme of consequences for egregious actions. The Ammonites' rash, disrespectful, and ultimately foolish treatment of David's ambassadors immediately precipitates their desperate need for military preparation, highlighting how arrogance, misjudgment, and a lack of wisdom can lead to severe and costly repercussions. It also underscores the theme of strategic military alliances and the widespread use of mercenary forces in ancient warfare. Faced with the formidable power of David's unified kingdom, the Ammonites seek to offset their disadvantage by assembling a substantial coalition of hired soldiers from various Aramean states. This practice was a common strategic maneuver to bolster defensive or offensive capabilities in the region, as further evidenced in the parallel account in 1 Chronicles 19:6. Furthermore, the phrase "stank before David" (KJV) or "made themselves odious" conveys the theme of recognition of provocation. The Ammonites clearly understood that their actions had not only insulted David but had rendered them utterly detestable and provoked him to an extent that war was inevitable, forcing them into a position of urgent, costly self-defense.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Stank (Hebrew, ba'ash', H887): This verb literally means "to smell bad," "to emit a foul odor," or "to become rotten." Figuratively, as used here, it powerfully conveys the idea of making oneself abhorrent, detestable, or utterly offensive in the eyes of another. It signifies that the Ammonites' actions had created an intolerable situation, transforming a diplomatic overture into an unequivocal and repugnant cause for war from David's perspective. The KJV's "stank before David" vividly captures this sense of moral and diplomatic putrefaction, indicating a breach so severe it could only be remedied by force.
  • Hired (Hebrew, sakhar', H7936): The verb means "to hire," "to rent," or "to pay wages." In this context, it refers to the Ammonites engaging mercenary forces for payment. This highlights the economic aspect of ancient warfare, where military strength could be augmented by financial resources, allowing kingdoms to enlist professional soldiers from other regions. This was a common practice, particularly for smaller states or those facing a superior foe, underscoring the Ammonites' desperation and willingness to expend significant resources to avert defeat.
  • Footmen (Hebrew, ragli', H7273): This term refers to soldiers who fight on foot, i.e., infantry. The specific mention of "twenty thousand footmen" from Beth-rehob and Zobah, along with additional thousands from Maacah and Ish-tob, emphasizes the substantial ground forces the Ammonites managed to assemble. Infantry constituted the backbone of most ancient armies, and these numbers indicate a significant military commitment and a serious threat that David's forces would have to confront directly in pitched battle.

Verse Breakdown

  • "And when the children of Ammon saw that they stank before David": This opening clause immediately establishes the Ammonites' acute awareness of the gravity of their diplomatic blunder. The phrase "stank before David" (Hebrew ba'ash) vividly communicates that their actions—the public humiliation of David's ambassadors—had made them utterly detestable and abhorrent in David's eyes, signifying that war was not just likely but inevitable and entirely justified. They understood they had crossed an unforgivable line of honor and international protocol.
  • "the children of Ammon sent and hired the Syrians of Bethrehob, and the Syrians of Zoba, twenty thousand footmen": Faced with the imminent and severe threat of David's retaliation, the Ammonites proactively sought to bolster their military strength. They dispatched envoys to secure mercenary forces from powerful Aramean (Syrian) city-states. Beth-rehob and Zobah were significant Aramean kingdoms to the north of Israel, renowned for their military capabilities. The hiring of 20,000 infantry from these two states alone indicates a considerable financial outlay and a serious, immediate commitment to defense.
  • "and of king Maacah a thousand men, and of Ishtob twelve thousand men": This continues the enumeration of the hired mercenary forces, detailing additional contingents from other Aramean entities. Maacah was a smaller Aramean kingdom near the northern border of Israel, and Ish-tob (likely a region or city-state, perhaps in the vicinity of Tob in Transjordan) also contributed a substantial number of soldiers. The total mercenary force, combining these numbers, amounted to 33,000 footmen, a formidable army designed to confront David's seasoned warriors. This demonstrates the Ammonites' desperate, comprehensive, and costly effort to prepare for the anticipated conflict, revealing their profound fear of David's might.

Literary Devices

The verse primarily employs Metaphor (or idiom) and Enumeration. The phrase "stank before David" is a powerful metaphor (or idiom) for becoming utterly abhorrent or detestable. It vividly conveys the depth of the offense committed by the Ammonites, suggesting a moral and diplomatic stench that made peaceful resolution impossible and war unavoidable. This sensory imagery emphasizes the profound revulsion David would feel and the severity of the transgression. Enumeration is used to detail the precise numbers and origins of the mercenary forces hired by the Ammonites. By listing "twenty thousand footmen" from Beth-rehob and Zobah, "a thousand men" from King Maacah, and "twelve thousand men" from Ish-tob, the text provides concrete details that underscore the immense scale of the Ammonite preparation and the formidable challenge David would face. This precise listing also serves to highlight the Ammonites' strategic efforts to assemble a powerful, multi-national coalition.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse, detailing the Ammonites' frantic military preparations, underscores a profound theological principle: actions have consequences, especially when they involve disrespect, pride, and hostility towards God's anointed or His people. The Ammonites' "stinking" before David is a vivid illustration of how sin, particularly arrogance and a rejection of goodwill, creates an intolerable breach in relationships, leading to inevitable judgment or conflict. Their desperate hiring of mercenaries reveals their understanding of the gravity of their offense and their futile attempt to mitigate the divine and human consequences through their own strength. While David's response is human, the narrative implicitly suggests that God is sovereign over the outcomes of such provocations, often allowing the natural repercussions of sin to unfold. The Ammonites' fear and subsequent mobilization reflect a universal truth: those who act with malice or dishonor will often find themselves facing the very conflict they initiated, compelled to defend against the repercussions of their own choices.

REFLECTION AND APPLICATION

The Ammonites' frantic scramble to hire mercenaries after insulting David serves as a powerful cautionary tale for us today. Their realization that they "stank before David" highlights the immediate and severe repercussions of their actions. In our own lives, how often do we, perhaps unknowingly or carelessly, "stink" before others or even before God through our words, attitudes, or deeds? This verse reminds us that disrespect, arrogance, or a lack of wisdom in our interactions can create profound breaches, leading to conflict, broken relationships, and unforeseen consequences. It challenges us to consider the ripple effects of our choices, recognizing that every action carries moral and relational weight. Are we quick to apologize and seek reconciliation when we have offended, or do we, like the Ammonites, prepare for battle, metaphorically speaking, by hardening our hearts or seeking external "alliances" to justify our stance? True wisdom lies in humility, foresight, and a commitment to honor and integrity, preventing the need for desperate measures to mitigate the fallout of our own making. This narrative encourages us to cultivate relationships marked by respect and grace, understanding that our actions have spiritual and relational gravity, and that true peace comes from acknowledging our faults rather than defending them.

Questions for Reflection

  • In what ways might my words or actions inadvertently "make me stink" before others, causing offense or creating conflict?
  • How does this passage challenge me to be more mindful of the long-term consequences of my immediate responses, especially when I feel slighted or provoked?
  • What "mercenaries" or external justifications do I sometimes seek when I've made a mistake, instead of humbly acknowledging my fault and seeking reconciliation?

FAQ

Why did the Ammonites "stink before David"?

Answer: The phrase "stank before David" (KJV) or "made themselves odious to David" (NIV/ESV) is an idiom meaning they had made themselves utterly detestable, abhorrent, and repugnant in David's eyes. This was due to their egregious act of publicly humiliating David's ambassadors. David had sent these envoys as a gesture of kindness and condolence after the death of King Hanun's father, Nahash. However, Hanun, influenced by suspicious advisors, accused David's men of being spies and subjected them to extreme shame by shaving half their beards and cutting their garments at the buttocks (2 Samuel 10:4). In the ancient Near East, such an act was not merely an insult but a direct and undeniable declaration of war, an affront to the honor of the king and his nation that could not go unpunished. The Ammonites themselves recognized the severity of their transgression and understood that David's retaliation was inevitable, hence their desperate military preparations.

Who were the "Syrians" (Arameans) mentioned in this verse, and why were they hired?

Answer: The "Syrians" mentioned here refer to various Aramean kingdoms located to the north and northeast of Israel. Specifically, the text names Beth-rehob, Zobah, Maacah, and Ish-tob. These were independent city-states or regional powers, often in competition with or allied with larger empires. Zobah, in particular, was a powerful Aramean kingdom that frequently clashed with Israel (e.g., 2 Samuel 8:3-8). The Ammonites hired these Aramean forces as mercenaries because they recognized the formidable military might of King David's army. Having committed an unforgivable offense against David, they knew war was imminent and sought to bolster their own defenses by enlisting professional soldiers from these experienced and often powerful neighboring states. This practice of hiring mercenaries was common in the ancient world, allowing kingdoms to quickly augment their fighting forces in times of conflict, as also seen in the parallel account in 1 Chronicles 19:6-7.

CHRIST-CENTERED FULFILLMENT

While 2 Samuel 10:6 describes the Ammonites' desperate attempt to defend themselves against the consequences of their sin and folly, it subtly points to a deeper spiritual truth concerning humanity's fallen state and the ultimate solution found in Christ. Just as the Ammonites "stank before David" due to their egregious offense, humanity, in its sin, "stinks" before a holy God, utterly detestable and deserving of judgment (Romans 3:23). Our attempts to "hire mercenaries" or rely on our own efforts—whether good works, religious rituals, or self-righteousness—are ultimately futile in appeasing God's righteous wrath or bridging the chasm created by sin (Ephesians 2:8-9). The narrative of David's righteous response to the Ammonites' provocation foreshadows the perfect righteousness of God, who, though provoked by human rebellion, did not merely send judgment but sent His own Son. Jesus Christ, the true Lamb of God, became the ultimate sacrifice, taking upon Himself the "stench" of our sin, so that through His atoning work, we might be made righteous and acceptable before God (2 Corinthians 5:21). Unlike the Ammonites, who faced inevitable conflict and defeat, those who trust in Christ find not condemnation but reconciliation and peace with God (Romans 5:1), demonstrating that God's solution to our "stink" is not a hired army, but a loving, self-sacrificing Savior who transforms our spiritual stench into the fragrance of Christ (2 Corinthians 2:15).

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Commentary on 2 Samuel 10 verses 6–14

Here we have, I. The preparation which the Ammonites made for war, Sa2 10:6. They saw they had made themselves very odious to David and obnoxious to his just displeasure. This they might easily have foreseen when they abused his ambassadors, which was no other than a challenge to war, and a bold defiance of him. Yet, it seems, they had not considered how unable they were, with their thousands, to meet his; for now they found themselves an unequal match, and were forced to hire forces of other nations into their service. Thus sinners daringly provoke God, and expose themselves to his wrath, and never consider that he is stronger than they, Co1 10:22. The Ammonites gave the affront first, and they were the first that raised forces to justify it. Had they humbled themselves, and begged David's pardon, probably an honorary satisfaction might have atoned for the offence. But, when they were thus desperately resolved to stand by what they had done, they courted their own ruin.

II. The speedy descent which David's forces made upon them, Sa2 10:7. When David heard of their military preparations, he sent Joab with a great army to attack them, Sa2 10:7. Those that are at war with the Son of David not only give the provocation, but begin the war; for he waits to be gracious, but they strengthen themselves against him, and therefore, if they turn not, he will whet his sword, Psa 7:12. God has forces to send against those that set his wrath at defiance (Isa 5:19), which will convince them, when it is too late, that none ever hardened his heart against God and prospered. It was David's prudence to carry the war into their country, and fight them at the entering in of the gate of their capital city, Rabbah, as some think, or Medeba, a city in their borders, before which they pitched to guard their coast, Ch1 19:7. Such are the terrors and desolations of war that every good prince will, in love to his people, keep it as much as may be at a distance from them.

III. Preparations made on both sides for an engagement. 1. The enemy disposed themselves into two bodies, one of Ammonites, which, being their own, were posted at the gate of the city; the other of Syrians, whom they had taken into their pay, and who were therefore posted at a distance in the field, to charge the forces of Israel in the flank or rear, while the Ammonites charged them in the front, Sa2 10:8. 2. Joab, like a wise general, was soon aware of the design, and accordingly divided his forces: the choicest men he took under his own command, to fight the Syrians, whom probably he knew to be the better soldiers, and, being hired men, better versed in the arts of war, Sa2 10:9. The rest of the forces he put under the command of Abishai his brother, to engage the Ammonites, Sa2 10:10. It should seem, Joab found the enemy so well prepared to receive them that his conduct and courage were never so tried as now.

IV. Joab's speech before the battle, Sa2 10:11, Sa2 10:12. It is not long, but pertinent, and brave. 1. He prudently concerts the matter with Abishai his brother, that the dividing of the forces might not be the weakening of them, but that, which part soever was borne hard upon, the other should come in to its assistance. He supposes the worst, that one of them should be obliged to give back; and in that case, upon a signal given, the other should send a detachment to relieve it. Note, Mutual helpfulness is brotherly duty. If occasion be, thou shalt help me, and I will help thee. Christ's soldiers should thus strengthen one another's hands in their spiritual warfare. The strong must succour and help the weak. Those that through grace are conquerors over temptation must counsel, and comfort, and pray for, those that are tempted. When thou art converted, strengthen thy brethren, Luk 22:32. The members of the natural body help one another, Co1 12:21. 2. He bravely encourages himself, and his brother, and the rest of the officers and soldiers, to do their utmost. Great dangers put an edge upon true courage. When Joab saw the front of the battle was against him, both before and behind, instead of giving orders to make an honourable retreat, he animated his men to charge so much more furiously: Be of good courage and let us play the men, not for pay and preferment, for honour and fame, but for our people, and for the cities of our God, for the public safety and welfare, in which the glory of God is so much interested. God and our country was the word. "Let us be valiant, from a principle of love to Israel, that are our people, descended from the same stock, for whom we are employed, and in whose peace we shall have peace; and from a principle of love to God, for they are his cities that we are fighting in the defence of." The relation which any person or thing stands in to God should endear it to us, and engage us to do our utmost in its service. 3. He piously leaves the issue with God: "When we have done our part, according to the duty of our place, let the Lord do that which seemeth to him good." Let nothing be wanting in us, whatever the success be; let God's work be done by us, and then God's will be done concerning us. When we make conscience of doing our duty we may, with the greatest satisfaction, leave the event with God, not thinking that our valour binds him to prosper us, but that still he may do as he pleases, yet hoping for his salvation in his own way and time.

V. The victory Joab obtained over the confederate forces of Syria and Ammon, Sa2 10:13, Sa2 10:14. He provided for the worst, and put the case that the Syrians and Ammonites might prove too strong for him (Sa2 10:11), but he proved too strong for them both. We do not hinder our success by preparing for disappointment. The Syrians were first routed by Joab, and then the Ammonites by Abishai; the Ammonites seem not to have fought at all, but, upon the retreat of the Syrians, to have fled into the city. It is a temptation to soldiers to fly when they have a city at their backs to fly to. It is one thing when men may either fight or fly and another thing when they must either fight or die.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–14. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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