So Yahweh sent a pestilence on Israel, and seventy thousand men of Israel fell. God sent an angel to Jerusalem to destroy it. As he was about to destroy, Yahweh saw, and he relented of the disaster, and said to the destroying angel, “It is enough. Now withdraw your hand.” Yahweh’s angel was standing by the threshing floor of Ornan the Jebusite. David lifted up his eyes, and saw Yahweh’s angel standing between earth and the sky, having a drawn sword in his hand stretched out over Jerusalem. Then David and the elders, clothed in sackcloth, fell on their faces.
David said to God, “Isn’t it I who commanded the people to be counted? It is even I who have sinned and done very wickedly; but these sheep, what have they done? Please let your hand, O Yahweh my God, be against me, and against my father’s house; but not against your people, that they should be plagued.”
Then Yahweh’s angel commanded Gad to tell David that David should go up and raise an altar to Yahweh on the threshing floor of Ornan the Jebusite. David went up at the saying of Gad, which he spoke in Yahweh’s name.
Ornan turned back, and saw the angel; and his four sons who were with him hid themselves. Now Ornan was threshing wheat. As David came to Ornan, Ornan looked and saw David, and went out of the threshing floor, and bowed himself to David with his face to the ground.
Then David said to Ornan, “Give me the place of this threshing floor, that I may build an altar to Yahweh on it. You shall sell it to me for the full price, that the plague may be stopped from afflicting the people.”
Ornan said to David, “Take it for yourself, and let my lord the king do that which is good in his eyes. Behold, I give the oxen for burnt offerings, and the threshing instruments for wood, and the wheat for the meal offering. I give it all.”
King David said to Ornan, “No; but I will most certainly buy it for the full price. For I will not take that which is yours for Yahweh, nor offer a burnt offering that costs me nothing.”
So David gave to Ornan six hundred shekels of gold by weight for the place. David built an altar to Yahweh there, and offered burnt offerings and peace offerings, and called on Yahweh; and he answered him from the sky by fire on the altar of burnt offering.
Geneva Bible translators 1599 · Public Domain On vv15, 17, 20, 22, 24, 25, 26 Read 2 Sam. 24:16.
Read 2 Sam. 24:16.
When God draweth back his plagues, he seemeth to repent, read Gen. 6:6.
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Or, Araunah.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv15, 16, 17, 18, 20, 23 1Ch 21:15 And God sent an angel unto Jerusalem…
1Ch 21:15 And God sent an angel unto Jerusalem to destroy it: and as he was destroying, the LORD beheld, and he repented him of the evil, and said to the angel that destroyed, It is enough, stay now thine hand. And the angel of the LORD stood by the threshingfloor of Ornan the Jebusite.
Ver. 15. Unto Jerusalem to destroy it.] There was the ark; there were David and the elders humbling themselves: thither therefore the plague came last.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv16, 20, 26 In sackcloth, i.e. in mourning garments, humbling themselves before…
In sackcloth, i.e. in mourning garments, humbling themselves before God for their sins, and deprecating his wrath against the people.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v18 We have here the controversy concluded, and, upon David's…
We have here the controversy concluded, and, upon David's repentance, his peace made with God. Though thou wast angry with me, thy anger is turned away. 1. A stop was put to the progress of the execution, Ch1 21:15. When David repented of the sin God repented of the judgment, and ordered the destroying angel to stay his hand and sheath his sword, Ch1 21:27. 2. Direction was given to David to rear an altar in the threshing-floor of Ornan, Ch1 21:18. The angel commanded the prophet Gad to bring David this direction. The same angel that had, in God's name, carried on the war, is here forward to set on foot the treaty of peace; for angels do not desire the woeful day. The angel could have given this order to David himself; but he chose to do it by his seer, that he might put an honour upon the prophetic office. Thus the revelation of Jesus Christ was notified by the angel to John, and by him to the churches. The commanding of David to build an altar was a blessed token of reconciliation; for, if God had been pleased to kill him, he would not have appointed, because he would not have accepted, a sacrifice at his hands. 3. David immediately made a bargain with Ornan for the threshing-floor; for he would not serve God at other people's charge. Ornan generously offered it to him gratis, not only in complaisance to the king, but because he had himself seen the angel (Ch1 21:20), which so terrified him that he and his four sons hid themselves, as unable to bear the brightness of his glory and afraid of his drawn sword. Under these apprehensions he was willing to do anything towards making the atonement. Those that are duly sensible of the terrors of the Lord will do all they can, in their places, to promote religion, and encourage all the methods of reconciliation for the turning away of God's wrath. 4. God testified his acceptance of David's offerings on this altar; He answered him from heaven by fire, Ch1 21:26. To signify that God's anger was turned away from him, the fire that might justly have fastened upon the sinner fastened upon the sacrifice and consumed that; and, upon this, the destroying sword was returned into its sheath. Thus Christ was made sin and a curse for us, and it pleased the Lord to bruise him, that through him God might be to us, not a consuming fire, but a reconciled Father. 5. He continued to offer his sacrifices upon this altar. The brazen altar which Moses made was at Gibeon (Ch1 21:29), and there all the sacrifices of Israel were offered; but David was so terrified at the sight of the sword of the angel that he could not go thither, Ch1 21:30. The business required haste, when the plague was begun. Aaron must go quickly, nay, he must run, to make atonement, Num 16:46, Num 16:47. And the case here was no less urgent; so that David had not time to go to Gibeon: nor durst he leave the angel with his sword drawn over Jerusalem, lest the fatal stroke should be given before he came back. And therefore God, in tenderness to him, bade him build an altar in that place, dispensing with his own law concerning one altar because of the present distress, and accepting the sacrifices offered on this new altar, which was not set up in opposition to that, but in concurrence with it. The symbols of unity were not so much insisted on as unity itself. Nay, when the present distress was over (as it should seem), David, as long as he lived, sacrificed there, though the altar at Gibeon was still kept up; for God had owned the sacrifices that were here offered and had testified his acceptance of them, Ch1 21:28. On those administrations in which we have experienced the tokens of God's presence, and have found that he is with us of a truth, it is good to continue our attendance. "Here God had graciously met me, and therefore I will still expect to meet with him."
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv14, 16, 18, 20, 25 There fell, &c. - He was proud of the…
There fell, &c. - He was proud of the number of his people, but God took a course to make them fewer. Justly is that we are proud of so, taken from us, or embittered to us.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv15, 20, 24, 26 Verse 15. And God sent an angel] Thus the…
Verse 15. And God sent an angel] Thus the Targum: "And the WORD of the LORD sent the angel of death against Jerusalem to destroy it; and he beheld the ashes of the binding of Isaac at the foot of the altar, and he remembered his covenant with Abraham, which he made in the Mount of Worship; and the house of the upper sanctuary, where are the souls of the righteous, and the image of Jacob fixed on the throne of glory; and he turned in his WORD from the evil which he designed to do unto them; and he said to the destroying angel, Cease; take Abishai their chief from among them, and cease from smiting the rest of the people. And the angel which was sent from the presence of the Lord stood at the threshing-floor of Araunah the Jebusite."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv14, 15, 18, 20, 25, 26 1Ch 21:14. There fell of Israel — He was…
1Ch 21:14. There fell of Israel — He was proud of the number of his people, but God took a course to make them fewer. Justly is that which we are proud of taken from us, or imbittered to us.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv16, 18, 25, 26 Here a picture of awful grandeur takes the place…
Here a picture of awful grandeur takes the place of the bare statement of the earlier historian 2Sa 24:17. And here, as elsewhere, the author probably extracts from the ancient documents such circumstances as harmonize with his general plan. As the sanctity of the temple was among the points whereon he was most anxious to lay stress, he gives in full all the miraculous circumstances attending this first designation of what became the temple site (marginal reference “k”) as a place “holy to the Lord.”
David and the elders ... clothed in sackcloth, fell upon their faces - Facts additional to the narrative of Samuel; But facts natural in themselves, and in harmony with that narrative. Similarly, the narrative in 1Ch 21:20 is additional to the account in Samuel; but its parts hang together; and there is no sufficient ground for suspecting it.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv15, 18, 20, 22, 25, 26 Took. Hebrew, "repented of evil," taking pity of unhappy…
Took. Hebrew, "repented of evil," taking pity of unhappy victims. --- Ornan, or Areuna. (Challoner) --- He had been king of the Jebusites before David took Jerusalem. (Mariana; Tirinus)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv14, 15, 16, 18, 20, 23, 25, 26 So the Lord . . . sent an angel…
So the Lord . . . sent an angel unto Jerusalem to destroy it--The infliction only of the pestilence is here noticed, without any account of its duration or its ravages, while a minute description is given of the visible appearance and menacing attitude of the destroying angel.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv14, 15, 16, 17, 18, 21, 22, 23, 25, 26 14. there fell of Israel] 2 Sam. adds, from…
14. there fell of Israel] 2 Sam. adds, from Dan even to Beer-sheba. The pestilence was throughout the whole land.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv14–26 (14) So the Lord sent pestilence upon Israel.—So Samuel.…
(14) So the Lord sent pestilence upon Israel.—So Samuel. The rest of our verse is abridged. From Samuel we learn that the plague raged throughout the land from dawn to the time of the evening sacrifice.
(14-17) The Pestilence.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv14, 15, 16, 17, 18, 20, 22, 23, 24, 25, 26 So the Lord sent pestilence upon Israel. This sentence…
So the Lord sent pestilence upon Israel. This sentence is followed in the parallel place by "from the morning even to the time appointed." It has been suggested that "the time appointed" may mean the time of the evening sacrifice, and that God shortened thus the three days to a short one day. There seems nothing sufficient to support the suggestion, unless it might lie in the "repenting" of the Lord, and his "staying" of the angel"s hand, in ver. 15. There fell of Israel seventy thousand men. The whole number of Israel, including women, must have reached near to five millions. On this assumption, the sacrifice of life for Israel would be something like 14 per cent., or fourteen in the thousand.
Vers. 14-27.
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The arrested hand.
The hand of Divine wrath was stretched out, and dire calamity ensued. "The Lord sent pestilence upon Israel, and there fell seventy thousand men" (ver. 14). And God sent an angel of destruction to Jerusalem: this terrible messenger stood with drawn sword (ver. 16) over the city of David, and commenced the dread work of death there (ver. 15). But suddenly the hand of God was arrested, the sword of the angel was sheathed, the ravages of the pestilence ceased, Jerusalem was saved. Whence this salvation? It is clear
I THAT GOD"S DIRECT DEALINGS WITH ISRAEL HAD NO SMALL PART IN THE MATTER. The king was vastly more responsible than any other individual in the realm for the coming of the visitation, and he was more concerned in its departure than any other. But the people of Israel were not irresponsible for the one, nor were they without a share in the other. It would have been impossible for us to believe that the multitudes of Israel would suffer as they did for this sin of David, absolutely irrespective of their own deservings; that would have been manifestly unjust. And, similarly, we should have found the greatest difficulty in believing that Divine compassion had nothing to do with the cessation of the plague. But the Scriptures sanction the conclusion of our judgment, if they do not suggest or even affirm it that the coming and the going of the pestilence were partly due to the direct relations of God to Israel, Respecting its coming, we read that, the anger of the Lord was kindled against Israel, and he moved David" against" them," etc... (2Sa_24:1) "Respecting its going, we read that "the Lord beheld, and he repented him of the evil, etc. (ver. 15); i.e. the pity of the Lord was stirred, and he stayed his hand. We may learn here the lessons that God has direct dealings with nations, approving their piety anal their purity, condemning their ingratitude and disobedience, rewarding the one and punishing the other.
II THAT IT WAS LARGELY DUE TO THE KING"S INTERCESSION, (Vers. 16, 17.) Though it is not positively stated that the withdrawal of the angel"s hand was owing to the attitude and action of the king and the elders, yet we may safely assume that in large measure it was so (ver. 27). There was everything in David"s spiritual posture to draw down a Divine response.
1. He was penetrated with a spirit of penitence; he freely and franklyowned that the sin was his: "It is I that have sinned and done evil.
2. He was filled with a pure compassion for his people: "Thesesheep, what have they done? not on thy people," etc. (ver. 17).
3. He was animated by a spirit of noble self-renunciation. No doubt thedesire of founding a royal dynasty had grown strong and intense with years of sovereignty, and must have struck very deep root in David"s heart; yet he offers to resign all his hopes if the people may be spared. "Let thine hand be on me and on my father"s house." When intercession is thus humble, compassionate, and self-renouncing, it is likely to prevail with God.
III THAT IT WAS SUITABLY ATTENDED WITH SACRIFICE, (Vers. 18-26.) David was instructed by Gad to "set up an altar unto the Lord in the threshing-floor of Ornan" (ver. 18). After the usual Oriental ceremonies, the king purchased the site and reared the altar: there he offered sacrifices of propitiation, dedication, and gratitude; there he presented burnt offerings and peace offerings (ver. 26); and Jehovah signified his acceptance of the penitential and sacrificial spirit of his servants by "answering from heaven by fire upon the altar" (ver. 26). There are times when we renew our return unto the Lord, and he renews his acceptance of us. Such a time is the hour when we have sinned and have suffered. Then it becomes us to return once again unto the Lord,
(1) in penitence;
(2) in the exercise of faith in the one atoning sacrifice of the Divine Redeemer;
(3) in rededication of ourselves;
(4) in gratitude for his saving mercy. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv15, 22 And God sent an angel unto Jerusalem to destroy…
1Ch_21:15
And God sent an angel unto Jerusalem to destroy it.
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The destroying angel
Lessons:
I. That idleness is the parent of sin. It was when David was living as king in ease at Jerusalem that he was tempted of Satan.
II. That one of the best remedies for woe is work. The angel of destruction stayed his steps at the threshing-floor of Ornan, even as the angel of salvation visited Gideon as he was threshing wheat.
III. That prayer, even at the eleventh hour, may be by Gods grace efficacious. When the sword was actually drawn in the hand of the destroyer it was kept from further execution when David and the elders of Israel, who were clothed in sackcloth, fell upon their faces.
IV. That our gifts to God, as to men, should be bestowed in a generous spirit.
V. That we should not offer to God what costs us nothing.
VI. That God sanctifies efforts, however weak they may be, if they be sincerely made; accepts gifts, however humble they may be, if bestowed from the heart.
VII. That the best proof that we can have that our offering is accepted by God is not that we experience a sense of inflated importance or self-satisfaction, but that we are filled with an abiding sense of peace.
VIII. That though we may worship God anywhere and everywhere, yet that in His duly consecrated sanctuary, it is fittest to do Him reverence. (R. Young, M. A.)
Man, through the devil, bringing tremendous evils on the world
That men suffer for the sins of others is a fact written in every page of history, obvious in every circle of life, and recognised as a principle in the government of God. The fathers eat sour grapes, and the childrens teeth are set on edge. That this principle is both just and beneficent, consider--
1. That no man is made to suffer more than he deserves on account of his own personal sins.
2. The men of Israel now for their own sins deserved this stroke of justice.
3. That the evil which descends to us from others is not to be compared to that which we produce ourselves.
4. The sufferings that come to us from others can give us no remorse, which is the very sting of the judgment--our own sins do this.
5. That the knowledge that we can injure society by our own conduct has a strong tendency to restrain vice and stimulate virtue. (Homilist.)
David and Israel
I. The progressive course of sin.
1. Temptation. Satan the black fountain of all transgression.
2. Transgression (1Ch_21:2). In face of warning (1Ch_21:3). Its desperate folly seen by others (1Ch_21:6). The deadening, hardening power of any lust.
3. Punishment (1Ch_21:10-12). As soon will the magnet escape the influence of the pole, the sea the influence of the moon, an atom the binding force of gravitation, as the sinner escape punishment. Be sure your sin, etc.
II. The progressive course of reconciliation with God.
1. The messenger, Gods afflictive stroke (1Ch_21:7). The prophet, Gad (1Ch_21:9). Every person or circumstance that reproves is Gods messenger.
2. Conviction. (1Ch_21:8). The true convict, always confesses, never excuses. Not only owns the sin, but acknowledges its greatness.
3. Penitence (1Ch_21:16).
4. Acceptance.
5. Grateful acknowledgment (1Ch_21:24).
III. Underlying truths.
1. Though man be tempted, sin is his own act.
2. Our sins affect others. How many widows and orphans!
3. Though sin be pardoned, it leaves terrible scars behind. In Davids memory. Gaps in the families and homes of the people. Avoidance of sin is infinitely better than pardon. Christ the only sin-healer. (R. Berry.)
The sin of one may involve the suffering of others
When the father of the house goes down in character he carries down with him, to a considerable extent, the character of his innocent children. The bad man is laying up a bad fortune for those whom he has brought into the world; long years afterwards they may be told how bad a man their father was, and because of his iniquity they may be made to suffer loss and pain. (J. Parker, D. D.)
Suffering through others
Our sin affects others as well as ourselves. A man whose garden was injured by a troublesome weed said it was due to a neighbours neglect. He had let his garden run wild, and when the seeds of this particular weed were ripe, the wind blew them over the fence. So one sin may make many innocent people suffer.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv15, 16, 18, 20, 25 (See Scofield "Heb 1:4").
angel
(See Scofield "Heb 1:4").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v18 The Sacrifice on Ornan’s Threshing-Floor. —
The Sacrifice on Ornan’s Threshing-Floor. —
v. 18. Then the angel of the Lord commanded Gad to say to David that David should go up and set up an altar unto the Lord in the threshing-floor of Ornan the Jebusite, this being located on the summit of what was afterward known as Mount Zion, the place where the Temple was built.
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v. 19. And David went up at the saying of Gad which he spake in the name of the Lord.
v. 20. And Oman turned back, he turned around while busy with his work, and saw the angel; and his four sons with him hid themselves. Now, Ornan was threshing wheat, on an open threshing-floor, as is the custom in the Orient.
v. 21. And as David came to Ornan, Ornan looked and saw David, and went out of the threshing-floor, and bowed himself to David with his face to the ground, showing his sovereign all proper respect according to the Fourth Commandment.
v. 22. And David said to Ornan, Grant me the place of this threshing-floor, he needed the entire area for what he had in mind, that I may build an altar therein unto the Lord. Thou shalt grant it me for the full price that the plague may be stayed from the people.
v. 23. And Ornan said unto David, Take it to thee, and let my lord the king do that which is good in his eyes, this offer agreeing with the Oriental custom of doing business; lo, I give thee the oxen also for burnt offerings, and the threshing-instruments, the rough sledge with its rollers, for wood, and the wheat for the meat-offering; I give it all. Ornan was anxious to have the plague stayed as soon as possible, and so his offer was made for instant use.
v. 24. And King David said to Ornan, Nay; but I will verily buy it for the full price; for I will not take that which is thine for the Lord, nor offer burnt offerings without cost. It was David’s transgression, and he wanted to bear the full expense of the sacrifice.
v. 25. So David gave to Ornan for the place six hundred shekels of gold by weight (almost $6,000), paying fifty shekels of silver for the cattle and the threshing-sledge alone, 2Sa 24:24.
v. 26. And David built there an altar unto the Lord, and offered burnt offerings and peace offerings, both in atonement for his sin and to restore the proper fellowship with the Lord, and called upon the Lord; and He answered him from heaven by fire upon the altar of burnt offering. Cf Lev 9:24; 1Ki 18:21-23; 2Ki 1:12.
v. 27. And the Lord commanded the angel; and he put up his sword again into the sheath thereof, thus staying the plague.
v. 28. At that time, when David saw that the Lord had answered him in the threshing-floor of Ornan the Jebusite, then he sacrificed there, brought offerings of thanksgiving and dedicated this spot to the Lord, the Temple being erected there afterward.
v. 29. For the Tabernacle of the Lord which Moses made in the wilderness and the altar of the burnt offering were at that season in the high place at Gibeon, 1Ch 16:39, and one of the high priests officiated there until after the dedication of Solomon’s Temple.
v. 30. But David could not go before it to enquire of God; for he was afraid because of the sword of the angel of the Lord; the appearance of the angel and the great toll of the slain had left an impression of awful holiness of the place where the Lord usually revealed Himself. Note: The believers of the New Testament have a better sacrifice of atonement than that of David; for the blood of Jesus Christ, the Son of God, cleanses us from all sins, takes away the guilt of our transgressions, and stays the plague of eternal damnation.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv16, 18, 21, 23, 25 standing between earth and heaven
standing between earth and heaven
This is symbolic language to indicate that the angel was sent from Yahweh in heaven to judge the people on the earth. (See: Symbolic Language)
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having a drawn sword in his hand raised over Jerusalem
The angel holding a sword in his hand is a symbolic action that shows he is ready to attack Jerusalem. This is symbolic, because the judgment was sickness. AT: "holding a sword in his hand as if ready to attack Jerusalem" (See: Symbolic Action)
clothed in sackcloth, lay facedown on the ground
These were symbols of repentance. (See: Symbolic Action)
Is it not I that commanded that the army be numbered?
David uses this question to emphasize that his is the one who sinned by counting the people. AT: "I am the one who commanded that the army be numbered." (See: Rhetorical Question)
But these sheep
David speaks of the people of Israel as if they were sheep, who are known for trusting and following their leader. (See: Metaphor)
what have they done?
David uses this question to asks God not to punish the people. This rhetorical question can be translated as a statement. AT: "they certainly have done nothing that deserves punishment." (See: Rhetorical Question)
Let your hand strike me and my family
Here "hand" represents Yahweh's power to punish. AT: "Punish me and my family" (See: Metonymy)
translationWords
earth
heaven
Jerusalem
elder
sackcloth
God
command
evil
ewe
hand
family
plague
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv16, 26 21:16-17 These verses provide a more detailed description of…
21:16-17 These verses provide a more detailed description of the angel and of David’s response than the parallel text (2 Sam 24:17). The sight of the angel carrying out his mission inspired David to plead on behalf of the people.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.