2 Samuel 5:8

KJV

And David said on that day, Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, [that are] hated of David's soul, [he shall be chief and captain]. Wherefore they said, The blind and the lame shall not come into the house.

KJV (with Strong's)

And David {H1732} said {H559} on that day {H3117}, Whosoever getteth up {H5060} to the gutter {H6794}, and smiteth {H5221} the Jebusites {H2983}, and the lame {H6455} and the blind {H5787}, that are hated {H8130} of David's {H1732} soul {H5315}, he shall be chief and captain. Wherefore they said {H559}, The blind {H5787} and the lame {H6455} shall not come {H935} into the house {H1004}.

Complete Jewish Bible

What David said on that day was, "In order to attack the Y'vusi, you have to climb up [from the spring outside the city] through the water tunnel. Then you can do away with those [so-called] 'lame and blind'" (whom David despises - hence the expression, "The 'blind and lame' keep him from entering the house").

Berean Standard Bible

On that day he said, “Whoever attacks the Jebusites must use the water shaft to reach the lame and blind who are despised by David.” That is why it is said, “The blind and the lame will never enter the palace.”

American Standard Version

And David said on that day, Whosoever smiteth the Jebusites, let him get up to the watercourse, and smite the lame and the blind, that are hated of David’s soul. Wherefore they say, There are the blind and the lame; he cannot come into the house.

Commentary

### SUMMARY
2 Samuel 5:8 records King David's strategic command during the conquest of Jerusalem (Jebus) and the subsequent proverb that arose from the event. Faced with the Jebusites' arrogant taunt that even their "blind and lame" could defend the city, David issues a challenge to his men: whoever ascends the city's water shaft and defeats the Jebusites, including those who embodied their mocking pride, would be made chief. This pivotal moment not only details the ingenious method by which Jerusalem was captured but also encapsulates David's righteous indignation against the Jebusites' hubris and sets the stage for the city's transformation into the capital of Israel.

### CONTEXT
* **Literary Context:** This verse is situated at a crucial turning point in David's reign. Having been anointed king over all Israel at Hebron (compare [2 Samuel 5:1-3](/2_samuel/5-1 "2 Samuel 5:1-3 - David Anointed King Over All Israel")), David immediately turns his attention to establishing a unified capital. The preceding verses (specifically [2 Samuel 5:6](/2_samuel/5-6 "2 Samuel 5:6 - Jebusite Taunt")) describe the Jebusites' defiant taunt, confident in their fortified city, which they believed even "the blind and the lame" could defend against David. Verse 8 is David's direct, indignant response to this insult, outlining the daring strategy that would lead to Jerusalem's capture. The subsequent verses (e.g., [2 Samuel 5:9](/2_samuel/5-9 "2 Samuel 5:9 - David Establishes Jerusalem as Capital")) detail the successful conquest and the establishment of Jerusalem as the "City of David," a foundational moment for the kingdom.
* **Historical & Cultural Context:** At this time, Jebus (Jerusalem) was a heavily fortified Canaanite stronghold, strategically located on a ridge between two valleys, making it naturally defensible. It had remained unconquered by Israel for centuries. The "gutter" (Hebrew: _tsinnor_) likely refers to a water shaft or tunnel system, such as the one discovered at the Gihon Spring, which provided the city with water while keeping the source outside the main walls. Access through such a hidden passage would have been a highly unconventional and dangerous military tactic. The Jebusites' taunt, invoking "the blind and the lame," was a profound cultural insult, implying David's forces were so weak that even the most vulnerable among the Jebusites could repel them. It also potentially carried a spiritual dimension, mocking David's God. The concept of physical wholeness was significant in ancient Israel, particularly concerning proximity to the sacred (e.g., [Leviticus 21:18-20](/leviticus/21-18 "Leviticus 21:18-20 - Physical Blemishes for Priests")).
* **Key Themes:** The conquest of Jerusalem highlights several key themes. Firstly, it underscores God's providential hand in establishing David's kingdom and fulfilling His promises, transforming a pagan stronghold into the spiritual and political heart of Israel. Secondly, it vividly illustrates the **consequences of pride and hubris**, as the Jebusites' overconfidence directly leads to their downfall, serving as a stark warning against mocking God's anointed or presuming on one's own strength (see [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before Destruction")). Thirdly, the passage introduces the profound **significance of Jerusalem**, which would become the "City of David" and later the site of the Temple, a focal point of Israelite worship and a symbol of God's dwelling among His people (as seen throughout [Psalm 122](/psalm/122 "Psalm 122 - A Song of Ascents, A Prayer for Jerusalem")). Finally, the strategic ingenuity employed by David and his men (specifically Joab, as noted in [1 Chronicles 11:6](/1_chronicles/11-6 "1 Chronicles 11:6 - Joab's Ascent of the Water Shaft")) demonstrates the blend of divine favor and human effort in achieving God's purposes.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Gutter (Hebrew, צִנּוֹר, _tsinnor'_):** This term is unique in the Old Testament and its precise meaning has been debated. However, archaeological evidence and contextual clues strongly suggest it refers to a water shaft, tunnel, or conduit system that allowed the inhabitants of Jebus to access water from the Gihon Spring while remaining safe within the city walls. This "gutter" or "water shaft" provided a vulnerable point of entry into the otherwise impregnable fortress, which David's forces exploited.
* **Hated of David's soul (Hebrew, נֶפֶשׁ, _nephesh'_):** The phrase "hated of David's soul" emphasizes the intensity of David's indignation. _Nephesh_ here refers to the seat of David's emotions, his very being. David's hatred was not directed at literally blind or lame individuals, but at the Jebusites themselves, who had used the "blind and lame" as a symbol of their contempt and mockery against him and, by extension, against God's anointed. It signifies David's deep offense at their blasphemous pride and defiance.

#### Verse Breakdown
* **"And David said on that day, Whosoever getteth up to the gutter,"**: This introduces David's decisive command and strategic insight. "That day" refers to the time of the siege of Jebus. David's challenge to "get up to the gutter" indicates his awareness of a secret or vulnerable access point, likely the water shaft, which would bypass the city's formidable defenses. This was a call for a daring, commando-style operation.
* **"and smiteth the Jebusites, and the lame and the blind, [that are] hated of David's soul,"**: This clause specifies the target. The KJV's bracketed "that are" is crucial, clarifying that the "lame and the blind" are not separate groups but are descriptive of the Jebusites themselves, or rather, the *symbol* they used in their taunt. David's intense hatred (from his "soul") is directed at the Jebusites' arrogant defiance and their use of the "lame and blind" as a metaphor for their perceived impregnability and mockery. He is striking at the very heart of their pride.
* **"[he shall be chief and captain]."**: This is the incentive David offers for this perilous mission. The one who successfully executes the plan would be elevated to a position of high military command. This promise motivated Joab, David's nephew, to lead the charge and become David's chief captain (as confirmed in [1 Chronicles 11:6](/1_chronicles/11-6 "1 Chronicles 11:6 - Joab Becomes Chief Captain")).
* **"Wherefore they said, The blind and the lame shall not come into the house."**: This final clause is a proverbial statement that arose from the event. It signifies the lasting impact and cultural memory of the conquest. It could mean that, as a result of the Jebusites' taunt, those who are "blind and lame" (symbolically representing spiritual blindness, physical imperfection, or the defeated Jebusites themselves) would be excluded from the "house" – possibly the royal palace, the city of Jerusalem, or even the future Temple. This proverb serves as a permanent reminder of the Jebusites' folly and David's victory.

#### Literary Devices
2 Samuel 5:8 is rich with literary devices that amplify its meaning and impact. The most prominent is **Irony**, as the Jebusites' taunt, intended to mock David and assert their invincibility by claiming even their "blind and lame" could defend the city, ultimately becomes the very symbol of their downfall. David's response directly targets this boast, turning their pride into the catalyst for their defeat. **Symbolism** is also central, with "the blind and the lame" serving as a potent symbol. On one level, they represent the Jebusites' overconfidence and their contempt for David; on another, they can symbolize spiritual blindness and inability, particularly in contrast to the spiritual insight and divine favor enjoyed by David. Some interpretations also see them as symbolic of the Jebusites' pagan idols, which are described as having eyes but not seeing, and ears but not hearing (e.g., [Psalm 115:5-7](/psalm/115-5 "Psalm 115:5-7 - Idols are Lifeless")). Finally, the concluding phrase, "The blind and the lame shall not come into the house," functions as **Proverbial Language**, a concise, memorable saying that encapsulates a significant truth or consequence derived from the event, likely becoming a common idiom in Israel.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The conquest of Jerusalem, catalyzed by the events of 2 Samuel 5:8, is a profound theological statement about God's faithfulness to His promises and His active role in establishing His chosen king and kingdom. David's indignation at the Jebusites' taunt is not merely personal; it reflects a zeal for God's honor, as the taunt implicitly challenged the power of the Lord who had anointed David. The defeat of the seemingly impregnable Jebusite stronghold underscores the truth that no human obstacle can thwart God's sovereign plan. This event transforms Jerusalem into the "City of David," a sacred space that would become the spiritual and political heart of Israel, foreshadowing its even greater significance in God's redemptive history. It demonstrates how God uses human courage, ingenuity, and even righteous anger to bring about His divine purposes, turning the enemy's boast into the means of their undoing.

* [Psalm 115:5-7](/psalm/115-5 "Psalm 115:5-7 - Idols are Lifeless")
* [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Precedes Destruction")
* [1 Chronicles 11:4-9](/1_chronicles/11-4 "1 Chronicles 11:4-9 - David Captures Jerusalem")

### REFLECTION AND APPLICATION
2 Samuel 5:8 offers powerful lessons for contemporary believers. Just as David faced a seemingly insurmountable obstacle in Jebus, we often encounter "fortresses" in our lives—whether they are personal struggles, societal injustices, or spiritual strongholds—that appear impregnable. The Jebusites' taunt, born of pride and self-reliance, serves as a potent reminder of the dangers of human arrogance and the futility of relying on our own strength rather than God's. David's strategic insight and the daring of his men, empowered by God's anointing, demonstrate that divine favor often works through courageous and unconventional means. This passage calls us to identify the "gutters" in our own lives—the hidden vulnerabilities or unconventional pathways through which God might be calling us to act. It challenges us to confront pride, both in ourselves and in the world around us, and to trust that God can turn the enemy's boasts into opportunities for His glory. Ultimately, it encourages us to pursue God's kingdom purposes with resolve, knowing that He is able to establish His reign even in the most resistant of territories.

#### Questions for Reflection
* **What "fortresses" or seemingly insurmountable obstacles are you facing in your life or community today?**
* **How might the "gutter" in this story represent an unconventional or difficult path that God might be calling you to take?**
* **In what ways might pride, either your own or that of others, be hindering God's work?**
* **How does David's zeal for God's honor in this passage inspire your own commitment to God's kingdom?**

### FAQ

**What exactly was the "gutter" (tsinnor) David referred to?**

Answer: The "gutter" (Hebrew: _tsinnor_) in 2 Samuel 5:8 is widely understood by scholars and archaeologists to refer to a vertical water shaft or tunnel system that provided access to the Gihon Spring, Jerusalem's primary water source, from within the city walls. This system allowed the Jebusites to access water even during a siege. David's knowledge of this hidden passage, likely a well-guarded secret, allowed his forces (led by Joab, as recounted in [1 Chronicles 11:6](/1_chronicles/11-6 "1 Chronicles 11:6 - Joab's Ascent of the Water Shaft")) to infiltrate the city from within, bypassing its formidable outer defenses. This daring strategy was the key to conquering the city.

**Why were "the lame and the blind" hated of David's soul, and why could they not come into the house?**

Answer: David's hatred was not directed at physically disabled individuals but at the Jebusites themselves, specifically because of their arrogant taunt in [2 Samuel 5:6](/2_samuel/5-6 "2 Samuel 5:6 - Jebusite Taunt"). The Jebusites, confident in their city's defenses, boasted that "the blind and the lame" could repel David's attack, implying his forces were so weak that even the most vulnerable among them could defend Jebus. David's "hatred" was a righteous indignation against this hubris and blasphemous mockery of God's anointed. The phrase "the lame and the blind" became a symbol of the Jebusites' pride and defiance. The subsequent proverb, "The blind and the lame shall not come into the house," likely arose from this event. It could signify that those who are spiritually blind and lame (like the defeated Jebusites) would be excluded from God's "house" (the City of David, the royal palace, or later, the Temple). It might also reflect existing cultural norms or purity laws that restricted physically imperfect individuals from certain sacred spaces (see [Leviticus 21:18-20](/leviticus/21-18 "Leviticus 21:18-20 - Physical Blemishes for Priests")), which gained proverbial force after this pivotal conquest.

### CHRIST-CENTERED FULFILLMENT
2 Samuel 5:8, though seemingly a military account, finds profound Christ-centered fulfillment in several ways. David, as the anointed king who conquers the seemingly impregnable city and establishes Jerusalem as his capital, prefigures Jesus Christ, the greater Son of David, who establishes an eternal kingdom. The "lame and blind" in the Jebusites' taunt, symbolizing human weakness and spiritual inability, are ironically the very ones Christ came to heal and embrace. While the Jebusites used "the blind and the lame" to mock, Jesus actively sought out and restored the physically blind and lame, demonstrating His compassion and power (e.g., [Matthew 15:30-31](/matthew/15-30 "Matthew 15:30-31 - Jesus Heals the Multitudes")). More significantly, Christ came to open the eyes of the spiritually blind and enable the spiritually lame to walk in God's ways, inviting them into His "house"—the kingdom of God (see [Luke 4:18-19](/luke/4-18 "Luke 4:18-19 - Jesus' Mission Statement") and [John 9:39](/john/9-39 "John 9:39 - Jesus Came for Judgment")). The conquest of Jerusalem, turning a pagan stronghold into God's city, foreshadows Christ's ultimate victory over the strongholds of sin and death, establishing His church as the new Jerusalem, a spiritual city into which all who believe, regardless of past spiritual "blindness" or "lameness," are welcomed by grace (compare [Revelation 21:2-4](/revelation/21-2 "Revelation 21:2-4 - The New Jerusalem")).

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

1 Chronicles 11:6

And David said, Whosoever smiteth the Jebusites first shall be chief and captain. So Joab the son of Zeruiah went first up, and was chief.

1 Chronicles 11:9

So David waxed greater and greater: for the LORD of hosts [was] with him.

1 Samuel 17:25

And the men of Israel said, Have ye seen this man that is come up? surely to defy Israel is he come up: and it shall be, [that] the man who killeth him, the king will enrich him with great riches, and will give him his daughter, and make his father's house free in Israel.

Joshua 15:16

And Caleb said, He that smiteth Kirjathsepher, and taketh it, to him will I give Achsah my daughter to wife.

Joshua 15:17

And Othniel the son of Kenaz, the brother of Caleb, took it: and he gave him Achsah his daughter to wife.