Exegetical and Hermeneutical Commentary of 2 Samuel 12:24
And David comforted Bath-sheba his wife, and went in unto her, and lay with her: and she bore a son, and he called his name Solomon: and the LORD loved him.
24, 25. The birth of Solomon
24. he called his name Solomon ] The name was given at the time of circumcision (Luk 1:59; Luk 2:21). The Hebrew form of the name is Shlmh, the Sept. Salmn, which by the time of the N.T. had become shortened to the familiar Solomon. It signifies peaceable, and was given him in anticipation of the peace and quietness promised to Israel in his reign in contrast to his father’s wars (1Ch 22:9). Solomon’s birth is naturally related as the sequel to the preceding narrative, though in all probability it did not take place until some four or five years afterwards. See Introd. ch. IV. 3, p. 26, and note on ch. 2Sa 5:14.
Fuente: The Cambridge Bible for Schools and Colleges
Solomon – Or peaceable, a name given to him at his circumcision. Compare Luk 1:59. The giving of the name Jedidiah, by the Lord through Nathan, signified Gods favor to the child, as in the cases of Abraham, Sarah, and Israel. The name Jedidiah (which contains the same root as the name David, namely, to love) indicated, prophetically, what Gods Providence brought about actually, namely, the succession and glorious reign of Solomon over Israel.
Fuente: Albert Barnes’ Notes on the Bible
Verse 24. David comforted Bath-sheba] His extraordinary attachment to this beautiful woman was the cause of all his misfortunes.
He called his name Solomon] This name seems to have been given prophetically, for sholomah signifies peaceable, and there was almost uninterrupted peace during his reign.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
David comforted Bathsheba; who was now much dejected, both for her former sin, which she truly repented of, as may be gathered from Pro 31:1-3, &c., and for the loss of that child which was very dear to her, and which might seem to be the only tie of Davids affection to her; which being now dead, she might think that David would utterly cast her off, and leave her to that shame and punishment which she had deserved. Went in unto her, to wit, into her chamber or bed. The Lord loved him, i.e. the Lord declared to David that he loved his son, notwithstanding the just cause which David had given to God to alienate his affections from him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24, 25. Bath-sheba . . . bare a son,and he called his name Solomonthat is, “peaceable.”But Nathan gave him the name of Jedediah, by command of God, orperhaps only as an expression of God’s love. This love and the noblegifts with which he was endowed, considering the criminality of themarriage from which he sprang, is a remarkable instance of divinegoodness and grace.
2Sa12:26-31. RABBAH ISTAKEN.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And David comforted Bathsheba his wife,…. Which is the first time she is so called, Uriah being dead, and David having married her; which though at first displeasing to the Lord, because the circumstances attending it, was afterwards confirmed by him. Bathsheba no doubt was very much distressed, and greatly disconsolate, on account of the sin she had committed, and because of the wrath and displeasure of God, and because of the death of the child, which was a token of it; and she might have some scruples in her mind whether it was lawful to continue cohabiting with David. Now David comforted her, by telling her that God had pardoned that iniquity they had been guilty of, and that he would give them another son, who should succeed him in the throne, and build an house for his name:
and went in unto her, and lay with her, as his wife:
and she bare a son; at the proper time:
and he called his name Solomon; either the Lord called him so, or David by his direction; for this name was given before his birth, 1Ch 22:9; the Keri or marginal reading is, “and she called his name”, c. that is, Bathsheba, who had been informed by David that this was the name the Lord would have him called by, which signifies “peaceable” and the birth of this son was a confirmation of the peace and reconciliation between God and them, and which his name carried in it; as well as pointed to the peaceable times that should be during his reign, and in which be was a type of Christ, the Prince; of peace; who is the author of peace between God and men by the blood of his cross, and from whom spiritual peace flows, and by whom eternal peace and happiness is:
and the Lord loved him; and was to him a father, and he to him a son, as was promised, 2Sa 7:14. This love and affection of the Lord to Solomon was signified to David by Nathan, as follows.
Fuente: John Gill’s Exposition of the Entire Bible
The Birth of Solomon. 2Sa. 12:24-25
24 And David comforted Bathsheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon: and the Lord loved him.
25 And he sent by the hand of Nathan the prophet; and he called his name Jedidiah, because of the Lord.
16.
Why call Solomon Jedidiah? 2Sa. 12:24-25
In some way God must have shown that He loved the second child born to David of her who had been the wife of Uriah. The name Jedidiah means beloved of Jehovah. Perhaps God had again spoken to Nathan, who in turn spoke to David, telling him of Gods good intentions for Solomon. Solomons birth was the fulfillment of a promise (see 1Ch. 28:8-10). Solomon was to be a man of rest. It was he who was to build the temple.
17.
What is the purpose in giving this narrative? 2Sa. 12:1-31
The Old Testament is a tutor to lead us to a better understanding of Christ and His mission and message. Christ died for our sins. A black narrative like this should teach all men everywhere that if men like David were not spared the consequences of sin, no man can expect more. Only the blood of Christ can cleanse man from his sin. Furthermore, as men of good will read the account, they are assured of its trustworthiness. No fabricated account of the lives of Israels heroes would contain a notice of sin like this.
Fuente: College Press Bible Study Textbook Series
(24) Called his name Solomon.The birth of Solomon could hardly have taken place until after the events mentioned in 2Sa. 12:26-31, since it is not likely that the siege of Rabbah would have occupied two years. It is without doubt mentioned here (after the custom of Scripture narrative) to close the story of Bath-sheba in its proper connection. The birth of that son who should succeed to the kingdom, and through whom should pass the line to the Messiah, was too important to be overlooked.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
BIRTH OF SOLOMON, 2Sa 12:24-25.
24. Called his name Solomon , Shelomoh, the peaceful; so called because his reign was to be a peaceful one, (compare 1Ch 22:9,) and also because, being peculiarly associated in prophecy with “David’s greater Son,” in whom the throne of his kingdom should be established forever, (comp. 2Sa 7:13,) he was to be a figure of that Messiah who is the Prince of Peace.
The Lord loved him Did not smite him as he did the other child of Bathsheba, but let him live, and bestowed upon him remarkable favour.
Fuente: Whedon’s Commentary on the Old and New Testaments
YHWH Demonstrates By Means Of The Birth Of Another Son Through Bathsheba That David Is Still Greatly Loved ( 2Sa 12:24-25 ).
David might easily have begun to despair of the future as he remembered how sinful he had been and the dreadful things that he had done. Perhaps this would be the end of his hopes and of his success? But YHWH now graciously gave him two signs that his future in YHWH was secure, the first lay in the birth of another son, who was stated to be ‘the beloved of YHWH’, which convinced him that all was still well between him and YHWH, so much so that he called him Solomon, which means ‘peace’. The second lay in his personal success against the people of Ammon, which would prove that YHWH was still with him.
In this small passage he is assured that YHWH has set His love on Solomon, the son of David and Bathsheba, and has chosen him, and as evidence of that He sent Nathan to give the child a special name from Him. The name was Jedidiah, a name that meant ‘beloved of YHWH’. This was the special proof that, in spite of his sins, YHWH had not rejected the house of David as he had rejected the house of Saul.
Analysis.
a
b And YHWH loved him (2Sa 12:24 b).
a And he sent by the hand of Nathan the prophet, and he called his name Jedidiah, for YHWH’s sake (2Sa 12:25).
Note that in ‘a’ David calls his son Solomon, and in the parallel YHWH calls him Jedidiah. Central in ‘b’ is that YHWH loved Solomon right from the cradle.
2Sa 12:24 a
‘And David comforted Bath-sheba his wife, and went in to her, and lay with her, and she bore a son, and he called his name Solomon.’
David comforted his wife Bathsheba after the death of their first baby. And he once again had sexual relations with her, and eventually she again bore a son, and David called his name Solomon, which meant ‘peace’ or ‘wellbeing’, for it demonstrated to him that God still looked on him in blessing.
2Sa 12:24 b
‘And YHWH loved him, and he sent by the hand of Nathan the prophet; and he called his name Jedidiah, for YHWH’s sake.’
And YHWH also loved Solomon from the day of his birth. This idea of being loved very much includes the idea of his being chosen (compare Deu 7:6-8). YHWH therefore sent His prophet Nathan to give the baby the extra name of Jedidiah, ‘beloved of YHWH’, a sign of His great love for him, and a sign that he was the chosen successor of David. It was also a further sign to David that he was truly forgiven, and a seal on the everlasting covenant. It was evidence that his royal house was to continue. It is interesting that the name Jedidiah is never again applied to Solomon. It was seen not as a name to be used, but as a sealing of his future by YHWH. From then on he was recognised by David as the chosen one, and therefore the guarantee of the fulfilment of YHWH’s everlasting covenant with David (7:9-16), which explains why David would finally choose him to be his heir. He was the chosen of YHWH.
Fuente: Commentary Series on the Bible by Peter Pett
2Sa 12:24. And she bare a son, and he called his name Solomon As David was now in peace with God, and foresaw, in the spirit of prophesy, that his son would be a pacific prince, he called his name Solomon, or peaceable; and as this son was conceived in innocence, in the happy season of God’s reconcilement to his parents, and to their establishment in true religion, by sincere repentance and humiliation before him, it pleased God to accept him in a singular manner, which is signified to us by that remarkable expression, and the Lord loved him: and to manifest his favour to him for the consolation of David, God conveyed his benediction to the son by the same hand which had before conveyed his chastisements to the father. He sent Nathan to David, to bestow upon his son, in his name, the most blessed of all earthly, the most blessed but one of all heavenly appellations; Jedidiah, or the beloved of the Lord. Bath-sheba some time after had another son, called Nathan; and it is in him that the two lines of our Saviour’s genealogy unite themselves; who, on Joseph’s side, descended from Solomon, and on Mary’s from Nathan. See Mat 1:6-7. Luk 3:31. Berruyer is of opinion, that Solomon was born in the fourth year after the death of the infant mentioned above.
Fuente: Commentary on the Holy Bible by Thomas Coke
(24) And David comforted Bathsheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon: and the LORD loved him. (25) And he sent by the hand of Nathan the prophet; and he called his name Jedidiah, because of the LORD.
When we recollect that from this issue, after the flesh, Christ came, how mysterious and unsearchable are the ways of God. It is a subject which challenges our attention, and at the same time our reverence, that in two or three instances the Lord was pleased to mark the descent of the Lord Jesus, as if to humble all human pride, and to throw down all the proud reasoning’s of men . Rahab the harlot; Ruth the Moabitish damsel; and Bath-sheba the unfaithful wife of Uriah, were in the chosen race from whom, after the flesh, sprung the Lord and Saviour of our nature. Surely! here, if anywhere, it may be said, the Lord’s ways are not our ways, nor his thoughts our thoughts. See Mat 1:5-6 ; Rth 4:17Rth 4:17 . Solomon means peaceful: Jedidiah, beloved of the Lord. And in this we discover the grounds of this name, being so striking a type in many instances of him who is the Jedidiah, the only-begotten and beloved Son of his Father, full of grace and truth.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
XXI
DAVID’S KINDNESS TOWARD JONATHAN’S SON; BIRTH OF SOLOMON; FAMILY TROUBLES; THE THREE YEARS OF FAMINE
2Sa 5:13-16
Our present discussion commences with 2Sa 9:1-13 , David’s kindness toward Jonathan’s son, Mephibosheth. When Jonathan’s child was five years old, there came to his mother’s home an account of the death of the father on the battlefield of Gilboa, and as the nurse that carried him was frightened and ran with the five year old child, she stumbled and fell, or let the child fall, and it crippled him for life. Jonathan had acquired a very considerable estate. The subsequent history referring to Mephibosheth will appear in a later chapter. David’s kindness to Mephibosheth will give us the conclusion of the history. It certainly is a touching thing that in this connection David remembers the strong tie of friendship between him and Jonathan, and upon making inquiry if there be any left of Jonathan’s house) he finds that there is one child, this crippled son, and he appoints Ziba, a great rascal, by the way, as we learn later, to be the steward of the estate, the rente of the estate to be paid to Mephibosheth, and Mephibosheth to eat at the king’s table. The closing paragraph, 2Sa 5:13 , “So Mephibosheth dwelt in Jerusalem; for he did eat continually at the king’s table; and he was lame on both his feet.” Spurgeon takes this for a text, and preaches a remarkable sermon on it. He makes it in a sense illustrate the imperfect saint, the lame feet representing the imperfection, continually feasting at the table of his king. That is the manner in which he spiritualizes it, and by which he illustrates the great privilege of a saint to eat continually at the table of his Lord, to sup with him and be with him.
The next point is the birth of Solomon, the fourth son of Bathsheba. He received two names: “Solomon,” which means “peace,” and “Jedidiah,” which means the Lord’s “beloved,” and an announcement was made by the prophet that this child should be the successor of David.
The next paragraph tells about the family of David, and has an important bearing upon the subsequent history of Absalom. Let us give special attention to this record of David’s family. We have names in the Bible of seven of his wives. There were others not named. We have the names of nineteen sons and one daughter. They were the children of his regular wives. He had a good many other daughters not named. Then he had a number of children by his concubines. So we have the names of seven wives and twenty children. There were more wives and more children, but these are enough. I suppose he did not have names enough to go around.
As introductory to the next chapter, which is on Absalom, note that four of these sons became very important in the history. Amnon, the first son, and the son of his first wife, Ahinoam, will figure in the Absalom chapter. The third was Absalom, but his mother was Maacah, the daughter of Tairnai, king of Geshur. Geshur is located in the hills of Bashan. These people were left there contrary to the divine law; that is the law first violated. God told them not to permit any Canaanites to remain in the Promised Land, but we learn in Jos 13:13 that the Geshurites were allowed to remain. Another law was, as you learned from Deu 7 , that the Israelitish people should not marry into these tribes. David violated that law by marrying the daughter of the king of Geshur. So there are two violations of the law in connection with Absalom. Absalom was half Geshurite and half Israelite. The next son of any particular note was the fourth son, Adonijah. We come to him later. His mother was still a different woman, about whom we do not know anything in particular. The next son is Solomon, the tenth son. The first son of importance in the history is Amnon; second important in history (the third son) Absalom; third son important in history by a different mother is Adonijah; and the fourth important son (the tenth son) Solomon. The law in Deuteronomy says that if they should select a king, he should not multiply wives; there is the third law violated. So, in going back to the past violations of the law of God, the evils of polygamy are manifest in David’s history. There would necessarily be jealousies on the part of the various mothers in their aspirations for their sons. It is said that every crow thinks its nestling is the whitest bird in the world) and every mother thinks her child E Pluribus Unnm. She is very ambitious for him) and she looks with a jealous eye upon any possible rival of her child. These four sons Amnon) Absalom, Adonijah, and Solomon, all illustrate the evils of polygamy.
Yet another law was violated. Kings now make marriages for State reasons; for instance, the prince of England will be contracted in marriage to some princess of France, or a princess of England contracted in marriage to a prince of Sapin) like Phillip II. Through these State marriages some of the greatest evils that have ever been known came upon the world) and some of the greatest wars. When David married the daughter of the king of Geshur, there was a political reason for it; he wanted to strengthen himself against Saul, and that gave him an ally right on the border of the territory held by Saul. We will find Solomon making these political marriages, marrying the daughter of the king of Egypt, for instance. That is the fourth law violated, all in connection with Absalom. I name one other law, a law which included the king and every other father, that his children should be disciplined and brought up in the fear and admonition of God. That Eli did not do, and David did not do. The violation of that law appears in the case of Absalom.
In running comment on our text we next consider from page 138 National Calamities, 2Sa 21:1 : “And there was a famine in the days of David three years, year after year; and David sought the face of the Lord.” In the book of Deuteronomy, Moses in his farewell address sets before the people, so clearly that they could not possible misunderstand, that famines and pestilences are God’s messengers of chastisement; that if they kept God’s law they should be blessed in basket and store, but if they sinned he would make the heavens brass above and the earth iron beneath.
This famine resulted from a drought. When the drought first commenced, no particular attention was paid to it, except that everybody knew that it meant hard times. The second year and still no rain, no crops, no grass, and it began to be a very serious matter. When the third year came, it became awful, and men began to ask what was the cause of it, and they remembered God’s law that when they sinned against him, he would send famine and pestilence upon them. David determines to find out the cause, so he goes before the Lord and asks him the reason of this terrible chastisement on the land, and the answer is given in our text: “And the Lord said, It is for Saul, and his bloody house, because he put to death the Gibeonites.”
Let us look at that case of Saul. Saul was king of Israel; David had been anointed to succeed him, and there was sharp jealously between David and Saul, particularly upon Saul’s part, and he was seeking methods to strengthen himself. One thing that a king needs, or thinks that he needs, in order to strengthen himself with his adherents, is to have places to give them fat offices, estates to bequeath to them. Saul, being a poor man himself, looks around to see how he can fill his treasury and reward his followers, particularly the Benjamites, and right there in the tribe of Benjamin live the Gobeonites. After the fall of Jericho, one of the Canaanitish tribes determined to escape destruction by strategy. So they sent messengers to Joshua in old travel-worn clothes, with old bread in their haversacks, as if they had been a long time on their journey. They met Joshua and proposed to make a covenant with him, and he, judging from their appearance and from the rations they carried, supposed that they must have come a long way and were, therefore, not people of that country, entered into a solemn covenant with them. They thus fooled him and the princes of Israel swore an oath before God that they would maintain their covenant with the Gibeonites. Very soon the fraud practiced was found out, and while they could not, for their oath’s sake, kill these people, they made them “hewers of wood and drawers of water” in other words, servants. They let them remain in the land in that servile position, a kind of peonage state. These Gibeonites had been living there, holding their land, yet servants of the people for about 400 years, uncomplainingly submitting to their position, but on account of the oath made by Joshua, retaining their possessions.
Saul, as I said, looked around to find resources of revenue and said to himself, “Suppose we kill these Gibeonites and take what they have.” And he and his sons, “the bloody house of Saul,” made an attack upon these people and took everything that they had in the world and divided it up among the Benjamites. Saul afterwards boasted of it. He said, “What has David to offer you, and who will give you estates, as I have given you estates?” This act upon his part, (and his family assisted him in it,) was unprovoked, cold-blooded, murderous, and confiscatory, with reference to their property, upon a people that had been faithful as servants for 400 years. And even up to this time in David’s reign these people were yet deprived of any redress.
God did not overlook that wrong. He holds communities responsible for community sins, nations responsible for national sins, and just as he sent a plague upon the children of Israel on account of Achan, so he sent this famine upon Israel, because in the nighttime this poor, poverty-stricken people, who had been defrauded of home and property and almost destroyed by: the “bloody house of Saul,” prayed unto God. God hears such cries. Whenever a great national injustice is done, as Pharaoh did to the Israelites in Egypt, retribution follows, and as the Spaniards did to the Indian tribes whom they subjugated, particularly in Cuba, there came a day when the thunder of American guns in Santiago avenged upon Spain the wrongs that Cuba had borne for 400 years. “There is no handwriting in the sky that this people is guilty of a great inhumanity or national wrong, and therefore I will send a pestilence,” and he sends it and leaves them to inquire the cause.
He sent this famine, and the third year men began to inquire as to its cause, and God answered by pointing out this sin. If that is the cause this nation must remain under the scorching fire of that drought until expiation is in some way made for that sin. David sent for the remnants of the Gibeonites and acknowledged that this wrong had been done to them, and that they, as remnants of the multitude that had been slain by Saul, had a right to blood revenge; so David said to them, “I will do what you say to right this wrong.” They said the children of the man that did this shall die; he himself is out of the way, but they are living. ” ‘The bloody house of Saul,’ seven of them, must be given up to be put to death as we think fit and where we think fit, so that compensation may be made. They must be gibbeted, crucified, and they must remain there in Gibeah, Saul’s home, and the scene of the crime that he committed; they must remain there until the offense is expiated.”
David declined to let any of Jonathan’s sons help pay that penalty. He exempted Mephibosheth, who was eating continually at his table, and who, doubtless, judging from the character of Jonathan, had nothing to do with this grievous crime. He selected two sons of Saul’s concubine, Rizpah. She was a very beautiful woman, and after Saul’s death there came very near being a civil war about her. She occasioned disturbances between Abner and Ishbosheth, who was then king. She had two sons, one named Mephibosheth, the younger one, and the older one, named Armoni. Her two sons and the five sons of Merab (not Michal, as the text has it) were taken by in Gibeonites to Gibeah, Saul’s home, put to death and then gibbeted, after they had been put to death by crucifixion, or put to death and then crucified. “Cursed is every one that hangeth on a tree.” This execution occurred about the time of the passover, and the bodies had to hang there until it was evident that God has removed the penalty. The rain did not come until October, about the time of the last feast, so these bodies hung there six solid months. Rizpah took her shawl, or cloak, and made a kind of a booth out of it, and resting under it, she stayed there six months and kept off carrion birds and beasts of prey from these bodies two of them her children all day and all night long in her mother love, wishing that the curse could be lifted from the bones of her children; wishing that the disgrace could be removed; wishing that they might be taken down and have an honorable sepulture. Six months after she took that position it rained, the drought was broken, the famine stopped, and the sin was appeased. David heard how this mother had remained there and it touched his heart. He had the bodies taken down and also had the bones of Saul and Jonathan brought from Jabeshgilead, and accorded to all an honorable burial.
What this woman did has impressed itself upon the imagination of all readers of the Bible. The undying strength of a mother’s love! It impressed itself upon the mind of an artist, and a marvelous picture was made of this woman fighting off the carrion birds and jackals. It appealed to the poet, and more than one poem has been written to commemorate the quenchless love of this mother. A mother’s love suggested by the case of Rizpah is found in an unpublished poem by N. P. Willis. He represents the famine as so intense that the oldest son snatches a piece of bread from a soldier’s hand and takes it to his mother, and the youngest son is represented as selling his fine Arab horse for a crust of bread and bringing it to his mother. When I was a schoolboy at old Independence, our literary club had a regulation that every member should memorize at least one couplet of poetry every day and recite it. I memorized a great many. I remember my first two. The first one was The man that dares traduce because he can With safety to himself is not a man. The second one was In all this cold and hollow world There is no fount of strong, and deep, and deathless love Save that within a mother’s heart,
Dore, who illustrated Paradise Lost , Dante’s Inferno, and the Bible, was a wonderful artist. He had 45,000 special sketches and paintings. Perhaps in the Dore gallery of Bible illustrations this picture appears. The artist puts in his picture seven crosses; on one a carrion bird has alighted, and others are coming, and peeping out of the rocks are the jackals gathering to devour these bodies, and there is Rizpah frightening away the birds and jackals. It is a marvelous picture.
QUESTIONS
1. Rehearse the story of Mephibosheth, and David’s kindness to him. Who preached a sermon on 2Sa 9:13 ?
2. What great king was born just at this time, what his names, and the meaning of each?
3. How many wives had David, and how many children?
4. What four sons of David became important in history, what five violations, in connection with Absalom, of the law of Moses, and what the evils of polygamy in David’s case?
5. What national calamity just now, its cause, and how ascertained?
6. Rehearse the story of the Gibeonites.
7. What principle of God’s judgments here set forth?
8. How was this offense expiated?
9. Who were exempted, and why?
10. How did Rizpah show her mother-love in this case, and its impress upon the world?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
2Sa 12:24 And David comforted Bathsheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon: and the LORD loved him.
Ver. 24. And David comforted Bathsheba his wife. ] Till now she was called the wife of Uriah: but now that God had pardoned their sin, ratified their marriage, and otherwise sealed up his love to them, she is called David’s wife: and he, as a kind husband, comforteth her with the comforts wherewith himself had been comforted of God, 2Co 1:4 which was doubtless the effect of his seven days fasting: as was also his so patient and peaceable bearing the child’s death, to the admiration of his counsellors, who knew not the power of prayer, nor “the peace of God passing all understanding,” that followeth thereupon. Php 4:6-7 These are riddles to the unsanctified.
And she bare a son.
And he called his name Solomon,
And the Lord loved him.
a Diod.
b Borrh.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
And. Note the Figure of speech Polysyndeton in verses: 2Sa 12:24-27. App-6. he. Some codices, with Syriac and Vulgate, read “she”, in contrast with “he” in next verse.
Solomon = Pacific or Peaceable. Compare 2Sa 7:13.
Fuente: Companion Bible Notes, Appendices and Graphics
am 2971, bc 1033, An, Ex, Is, 458
she bare: 2Sa 7:12, 1Ch 3:5, 1Ch 22:9, 1Ch 22:10, 1Ch 28:5, 1Ch 28:6, 1Ch 29:1, Mat 1:6
Reciprocal: 2Sa 5:14 – Solomon 1Ki 1:11 – Nathan 1Ki 2:15 – for it was 1Ki 3:3 – loved 1Ch 14:4 – Solomon 1Ch 17:11 – I will raise Neh 13:26 – yet among Pro 1:1 – Solomon Pro 4:3 – General
Fuente: The Treasury of Scripture Knowledge
2Sa 12:24-25. And David comforted Bath-sheba his wife Who, no doubt, was deeply afflicted for the loss of her child, and dejected for her sin. It is observable, however, that there is not one word said to her in all this relation, either concerning her guilt or her punishment. She was punished in the calamities that befell David; who enticed her, and not she him, to commit the foul sin of adultery, and was innocent in the murder of Uriah. She bare a son, and he called his name Solomon Probably his mother, with the consent of David, gave him this name as soon as he was born. And the Lord loved him That is, the Lord declared to David, probably by Nathan the prophet, that he loved this his son, notwithstanding the just cause which David had given to God to withdraw his love from him and his. Perhaps after his great humiliation, Nathan was sent to comfort him with this good hope, that God would have a peculiar regard for this son, and make him very famous. Such is the wonderful goodness of God to truly penitent sinners, who manifest the sincerity of their repentance by an humble submission to whatsoever punishments God sees fit to inflict upon them, (as David did to the death of the former child,) and thereby induce that goodness to show them still further mercy, He sent Namely, God did; by Nathan, and he called his name Jedidiah That is, beloved of Jehovah. Because of the Lord Either because of the Lords love to him, or because the Lord commanded him so to do. This name, however, was merely significative, being only intended to express to the childs parents what they might expect; for we find him always called Solomon in the Scriptures.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
12:24 And David comforted Bathsheba his wife, and went in unto her, and lay with her: and she bare a son, and {o} he called his name Solomon: and the LORD loved him.
(o) That is, the Lord, 1Ch 22:9.