2 Samuel 19:17

KJV

And [there were] a thousand men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him; and they went over Jordan before the king.

KJV (with Strong's)

And there were a thousand {H505} men {H376} of Benjamin {H1145} with him, and Ziba {H6717} the servant {H5288} of the house {H1004} of Saul {H7586}, and his fifteen {H2568}{H6240} sons {H1121} and his twenty {H6242} servants {H5650} with him; and they went over {H6743} Jordan {H3383} before {H6440} the king {H4428}.

Complete Jewish Bible

There were a thousand men of Binyamin with him, also Tziva the servant of the house of Sha'ul with his fifteen sons and twenty servants; and they rushed into the Yarden ahead of the king

Berean Standard Bible

along with a thousand men of Benjamin, as well as Ziba the steward of the house of Saul and his fifteen sons and twenty servants. They rushed down to the Jordan before the king

American Standard Version

And there were a thousand men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him; and they went through the Jordan in the presence of the king.

Commentary

### SUMMARY
This verse details the diverse composition of individuals and groups who came to meet King David at the Jordan River as he returned to Jerusalem following Absalom's rebellion. It specifically highlights the presence of a thousand men from the tribe of Benjamin, along with Ziba, a servant of Saul's house, accompanied by his fifteen sons and twenty servants. Their collective action of crossing the Jordan before the king signifies a pivotal moment of political re-alignment, complex loyalties, and the re-establishment of David's authority in a kingdom still reeling from civil strife.

### CONTEXT
* **Literary Context:** This verse is situated within the immediate aftermath of Absalom's defeat and David's preparations to return to Jerusalem and reclaim his throne. It directly follows [2 Samuel 19:16](/2_samuel/19-16 "2 Samuel 19:16 - Shimei's Swift Repentance"), which introduces Shimei, a Benjamite who had previously cursed David during his flight. The "him" in "with him" in verse 17 refers to Shimei, indicating that this large contingent accompanied Shimei in his proactive move to seek the king's favor. The verse sets the stage for David's interactions with various figures at the Jordan, including Shimei's plea for forgiveness ([2 Samuel 19:18-23](/2_samuel/19-18 "2 Samuel 19:18-23 - David Forgives Shimei")), Mephibosheth's defense against Ziba's accusations ([2 Samuel 19:24-30](/2_samuel/19-24 "2 Samuel 19:24-30 - David and Mephibosheth")), and Barzillai's farewell ([2 Samuel 19:31-40](/2_samuel/19-31 "2 Samuel 19:31-40 - David's Farewell to Barzillai")). The Jordan crossing itself serves as a symbolic and literal transition point, marking the end of David's exile and the beginning of his restored reign.

* **Historical & Cultural Context:** The period immediately following Absalom's rebellion was one of profound national trauma and political instability. The kingdom had been deeply fractured, with loyalties divided. The tribe of Benjamin, from which King Saul originated, often harbored lingering resentment towards David and had been a significant source of support for Absalom. Therefore, the presence of "a thousand men of Benjamin" is not merely a numerical detail but a crucial political statement, signaling a tribal effort to re-align with the Davidic monarchy and secure their standing. Furthermore, the roles of figures like Ziba, a steward of Saul's house, highlight the complex feudal dynamics where servants managed significant estates and their allegiance could sway considerable resources and influence. The act of "going over Jordan before the king" was a public demonstration of submission and loyalty, a common practice in ancient Near Eastern vassalage, signifying a renewed covenant of allegiance.

* **Key Themes:** This verse contributes significantly to several overarching themes in 2 Samuel 19 and the broader narrative of David's reign.
* **Reconciliation and Forgiveness:** The presence of Shimei (from v.16) and a large Benjamite contingent underscores the imperative for David to extend grace and re-integrate those who opposed him. This is crucial for national healing after the civil strife, as seen in David's initial willingness to forgive Shimei's past transgressions ([2 Samuel 19:22-23](/2_samuel/19-22 "2 Samuel 19:22-23 - David's Forgiveness of Shimei")).
* **Shifting Loyalties and Opportunism:** Ziba's presence, along with his substantial retinue, highlights the self-serving motivations that often accompany political transitions. His earlier deception concerning Mephibosheth ([2 Samuel 16:1-4](/2_samuel/16-1 "2 Samuel 16:1-4 - Ziba's Deception")) exemplifies how individuals exploited David's vulnerability during his flight. His appearance here is a calculated move to secure his ill-gotten gains and maintain his position.
* **Political Consolidation and Unity:** The gathering at the Jordan represents David's strategic efforts to re-establish his authority and unify a fractured kingdom. The large contingent from Benjamin indicates a crucial step in mending tribal divisions and securing allegiance from Saul's former supporters, essential for the stability and longevity of the Davidic monarchy (further explored in the tribal dispute in [2 Samuel 19:40-43](/2_samuel/19-40 "2 Samuel 19:40-43 - The Dispute Over David's Return")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Benjamin (Hebrew, _Binyamin'_):** Referring to the tribe of Benjamin, from which King Saul originated. The presence of "a thousand men of Benjamin" is highly significant. It represents a substantial tribal delegation, indicating a deliberate effort to re-align with David after the rebellion, which saw some support for Absalom from various factions, including elements within Benjamin. This mass demonstration of allegiance is a crucial step towards national unity and the re-establishment of David's undisputed reign.
* **Ziba (Hebrew, _Tziva'_):** A key figure introduced earlier as a servant of Saul's house, specifically Mephibosheth's steward. His presence here with "his fifteen sons and his twenty servants" signifies his considerable household, wealth, and influence. Ziba had previously betrayed Mephibosheth by falsely accusing him to David during his flight, resulting in David granting Ziba control over Mephibosheth's land ([2 Samuel 16:1-4](/2_samuel/16-1 "2 Samuel 16:1-4 - Ziba's Deception")). His appearance at the Jordan is a calculated move to solidify his gains and maintain his favorable position under the restored monarchy, highlighting opportunistic motives.
* **Jordan (Hebrew, _Yarden'_):** The principal river of ancient Israel, forming a significant natural boundary. In biblical narratives, crossing the Jordan often symbolizes a major transition, a return, or the entrance into new territory (e.g., the Israelites entering Canaan in [Joshua 3](/joshua/3 "Joshua 3 - Crossing the Jordan")). Here, it marks David's physical and symbolic return from exile to his throne, signifying the re-establishment of order and the beginning of a new phase for his kingdom. The act of crossing "before the king" underscores the participants' active submission and allegiance.

#### Verse Breakdown
* **"And [there were] a thousand men of Benjamin with him":** This clause highlights the substantial contingent from the tribe of Benjamin, accompanying Shimei (as implied from the preceding verse). The number "a thousand" suggests a significant, organized group, representing a tribal effort to demonstrate loyalty and seek reconciliation with King David. Their presence is crucial for David's political consolidation, as Benjamin was Saul's tribe and a potential source of lingering opposition. This shows a strategic move towards unifying the kingdom after the civil war.
* **"and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him":** This part details the presence of Ziba, a prominent figure known for his earlier deception. His large retinue of sons and servants underscores his considerable wealth, influence, and the extent of his household. Ziba's appearance is driven by self-interest, aiming to solidify the land and status he acquired through manipulation during David's vulnerable period. This highlights the opportunistic nature of some who sought to align with the returning king.
* **"and they went over Jordan before the king":** This final clause describes the collective action of these individuals and groups. "Going over Jordan before the king" signifies their active participation in the king's return, leading the way across the symbolic boundary. It is an outward display of allegiance and submission to David's restored authority, though the motivations behind this action vary significantly among the participants, ranging from genuine repentance to calculated self-interest.

#### Literary Devices
This verse primarily employs **Enumeration** and **Juxtaposition**. **Enumeration** is evident in the precise listing of the groups and individuals present: "a thousand men of Benjamin," "Ziba," "his fifteen sons," and "his twenty servants." This detailed accounting emphasizes the significant number and diverse composition of those who came to meet David, highlighting the broad spectrum of loyalties and interests at play. The literary device of **Juxtaposition** is subtly at work by placing the repentant Shimei (implied from the preceding verse) alongside the opportunistic Ziba. While not explicitly stated in this verse, the immediate context (v.16 and v.18-30) reveals that Shimei seeks forgiveness for past wrongs, whereas Ziba is focused on maintaining his ill-gotten gains. This implicit contrast underscores the complex moral landscape David faced, requiring him to discern genuine repentance from self-serving opportunism. The act of "going over Jordan before the king" also functions as a **Symbolic Action**, representing a public declaration of allegiance and a crossing into a new phase of national life under David's restored reign.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, a seemingly simple list of attendees, profoundly illustrates the complexities of leadership, reconciliation, and human motivation in the aftermath of conflict. David's return is not merely a military victory but a delicate process of re-establishing trust and unity. The presence of both genuinely repentant individuals (like Shimei, from v.16) and self-serving opportunists (like Ziba) challenges David to exercise both grace and discernment. It underscores the biblical principle that true restoration involves addressing past grievances and navigating the diverse intentions of people, often requiring a balance of justice and mercy. The scene at the Jordan River becomes a microcosm of the broader national healing process, where outward displays of loyalty must be weighed against underlying motives, reminding us that God "weighs the heart."
* [Proverbs 21:2](/proverbs/21-2 "Proverbs 21:2 - The Lord Weighs the Heart")
* [Matthew 7:15-20](/matthew/7-15 "Matthew 7:15-20 - By Their Fruits You Will Know Them")
* [Romans 12:18](/romans/12-18 "Romans 12:18 - Live Peaceably with All")

### REFLECTION AND APPLICATION
The scene at the Jordan River, as depicted in this verse, offers profound lessons for contemporary believers and leaders alike. It reminds us that even in moments of triumph and restoration, the path forward is rarely simple. We are called to cultivate discernment, recognizing that outward displays of allegiance or repentance do not always reflect genuine heart change. Just as David had to navigate the complexities of Shimei's plea and Ziba's opportunism, we too must prayerfully consider the motivations of those around us, particularly in contexts of reconciliation or collaboration. Furthermore, this passage challenges us to consider our own "crossing the Jordan" moments – times when we are called to align ourselves with God's purposes after periods of spiritual wandering or conflict. Are our motives pure, seeking genuine reconciliation and service, or are we primarily driven by self-interest and the desire for personal gain? The integrity of our allegiance, both to God and to one another, is paramount for true healing and flourishing within any community.

#### Questions for Reflection
* **In what areas of your life or community are you called to exercise greater discernment regarding people's motivations?**
* **How does the tension between forgiveness (Shimei) and justice (Ziba) in David's return inform your approach to reconciliation in your own relationships?**
* **What "Jordan River" moments are you currently facing, and what does it mean to "go over before the King" with genuine and selfless allegiance?**

### FAQ
**Why is the presence of "a thousand men of Benjamin" significant?**

Answer: The tribe of Benjamin was King Saul's tribe, and historically, there was often tension between Benjamin and Judah (David's tribe). Their presence, especially such a large number, signifies a crucial political move towards reconciliation and the re-establishment of national unity after Absalom's rebellion. It indicates a tribal effort to demonstrate loyalty to the returning King David and secure their place in the restored kingdom, helping to mend the deep divisions caused by the civil war.

**What was Ziba's previous role, and why is his presence here noteworthy?**

Answer: Ziba was a servant of Saul's house, specifically Mephibosheth's steward. During David's flight from Absalom, Ziba falsely accused Mephibosheth of disloyalty, leading David to grant Ziba all of Mephibosheth's land ([2 Samuel 16:1-4](/2_samuel/16-1 "2 Samuel 16:1-4 - Ziba's Deception Regarding Mephibosheth")). His presence at the Jordan, with his large household, is highly noteworthy because it highlights his continued opportunism. He is there to secure his ill-gotten gains and maintain his favorable position with the king, contrasting sharply with the genuine repentance displayed by Shimei in the preceding verse.

**What does "they went over Jordan before the king" imply?**

Answer: This phrase implies an active and public demonstration of allegiance. To "go over Jordan before the king" means they were among the first to cross the river, leading the way and signaling their commitment to David's return and his re-establishment on the throne. The Jordan River was a significant geographical and symbolic boundary, and their action underscored their submission to David's authority and their participation in the restoration of his kingdom.

### CHRIST-CENTERED FULFILLMENT
The complex scene at the Jordan River, with its mix of genuine repentance and self-serving opportunism, profoundly foreshadows the diverse responses to the ultimate King, Jesus Christ. Just as David had to discern the true intentions of those who came to meet him, Christ continually calls humanity to a genuine allegiance that transcends outward displays. The "thousand men of Benjamin" and the opportunistic Ziba represent the spectrum of human response to divine authority: some seeking reconciliation and restoration, others primarily motivated by personal gain or a desire to secure earthly standing. Yet, unlike David, whose forgiveness was conditional and whose reign eventually ended, Jesus offers a perfect and complete reconciliation, a forgiveness that is freely given to all who genuinely repent and believe ([Acts 3:19](/acts/3-19 "Acts 3:19 - Repent and Be Converted")). He is the true [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), whose sacrifice on the cross provides the only true "crossing over" from death to life ([John 5:24](/john/5-24 "John 5:24 - Passing from Death to Life")). In Christ, there is no need for political maneuvering or false pretenses; only a humble heart that acknowledges Him as Lord and King, allowing Him to truly reign in our lives and bring about a spiritual unity far deeper than any earthly kingdom could achieve ([Ephesians 2:14-16](/ephesians/2-14 "Ephesians 2:14-16 - Christ Our Peace")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Samuel 16:1

¶ And when David was a little past the top [of the hill], behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred [loaves] of bread, and an hundred bunches of raisins, and an hundred of summer fruits, and a bottle of wine.

2 Samuel 16:4

Then said the king to Ziba, Behold, thine [are] all that [pertained] unto Mephibosheth. And Ziba said, I humbly beseech thee [that] I may find grace in thy sight, my lord, O king.

2 Samuel 9:2

And [there was] of the house of Saul a servant whose name [was] Ziba. And when they had called him unto David, the king said unto him, [Art] thou Ziba? And he said, Thy servant [is he].

2 Samuel 19:26

And he answered, My lord, O king, my servant deceived me: for thy servant said, I will saddle me an ass, that I may ride thereon, and go to the king; because thy servant [is] lame.

2 Samuel 19:27

And he hath slandered thy servant unto my lord the king; but my lord the king [is] as an angel of God: do therefore [what is] good in thine eyes.

2 Samuel 9:10

Thou therefore, and thy sons, and thy servants, shall till the land for him, and thou shalt bring in [the fruits], that thy master's son may have food to eat: but Mephibosheth thy master's son shall eat bread alway at my table. Now Ziba had fifteen sons and twenty servants.