II Samuel 5:14 · Bible study
2 Samuel 5:14 Commentary: David's Sons in Jerusalem
Hebrew · 7 what the commentators say
Meaning in one sentence
List of David's sons born in Jerusalem after his move; Nathan and Solomon stand out for their roles in Jesus' genealogy. Study the meaning behind these names.
Research Summary
- Meaning: A record of David’s sons born in Jerusalem after he established his capital, highlighting the dynasty that will produce the Messiah through Nathan and Solomon.
- Key words: “Names” (שֵׁם / shem), not just labels but memorials; “Born” (יִלּוֹד / yil.lod), emphasizes natural descent and divine gift.
- Main debate: The number of sons differs between the Hebrew text (11 or 13 in Chronicles) and the Septuagint (24), and some names vary (Shammua vs. Shimea).
- Theological theme: God’s covenantal faithfulness: David’s house is built, even after personal failure, and the lineage leads to Jesus.
- Best use: As a bridge between David’s political success and the Messianic hope; excellent for genealogical preaching or teaching on God’s sovereignty in history.
Translation Comparison
BSB Berean Standard Bible 2020
These are the names of the children born to him in Jerusalem: Shammua, Shobab, Nathan, Solomon,
WEB World English Bible 2000
These are the names of those who were born to him in Jerusalem: Shammua, Shobab, Nathan, Solomon,
KJV King James Version 1769
And these be the names of those that were born unto him in Jerusalem; Shammua, and Shobab, and Nathan, and Solomon,
ASV American Standard Version 1901
And these are the names of those that were born unto him in Jerusalem: Shammua, and Shobab, and Nathan, and Solomon,
YLT Young's Literal Translation 1898
And these are the names of those born to him in Jerusalem: Shammuah, and Shobab, and Nathan, and Solomon,
Darby Darby Bible 1890
And these are the names of those that were born to him in Jerusalem: Shammua, and Shobab, and Nathan, and Solomon,
Douay-Rheims Douay-Rheims Bible 1899
And these are the names of them, that were born to him in Jerusalem, Samua, and Sobab, and Nathan, and Solomon,
Translations in other languages (10 available)
Estos son los nombres de los que le nacieron en Jerusalem: Sammua, y Sobab, y Nathán, y Salomón,
Estes são os nomes dos que lhe nasceram em Jerusalém: Samua, e Sobabe, e Natã, e Salomão,
Voici les noms de ceux qui lui naquirent à Jérusalem: Schammua, Schobab, Nathan, Salomon,
Und das sind die Namen derer, die ihm zu Jerusalem geboren sind: Sammua, Sobab, Nathan, Salomo,
En dit zijn de namen dergenen, die hem te Jeruzalem geboren zijn: Schammua, en Schobab, en Nathan, en Salomo.
Questi sono i nomi dei figliuoli che gli nacquero a Gerusalemme: Shammua, Shobab, Nathan, Salomone,
A teć są imiona tych, którzy mu się urodzili w Jeruzalemie: Samma, i Sobab, i Natan, i Salomon.
И родились еще у Давида сыновья и дочери. И вот имена родившихся у него в Иерусалиме: Самус, и Совав, и Нафан, и Соломон,
在耶路撒冷 所生的兒子是 沙母亞、朔罷、拿單、所羅門、
These are the names of those whose birth took place in Jerusalem: Shammua and Shobab and Nathan and Solomon
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Samuel 5:14
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree this verse records the names of David's sons born in Jerusalem after he moved from Hebron. The first four, Shammua, Shobab, Nathan, Solomon, are sons of Bathsheba (1 Chronicles 3:5; Gill). The Cambridge Bible notes that Solomon is placed last, suggesting he was the youngest, and Josephus calls him David's youngest son. Nathan and Solomon attract special attention: Solomon succeeds David as king, and Nathan appears in the genealogy of Joseph in Luke 3:31, linking Jesus to David through a different line than Matthew's (Cambridge Bible). Keil and Delitzsch observe the arrangement in 2 Samuel 5 is topical rather than strictly chronological, placing the list after the account of Hiram's embassy. The names themselves are attested in Chronicles, though with minor variations (Shammua appears as Shimea in 1 Chronicles 3:5). The list affirms the establishment of David's dynasty in the new capital and sets the stage for the royal line that leads to the Messiah.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Royal dynasty record: The list serves as a straightforward court chronicle, establishing David’s descendants in the new capital (Keil & Delitzsch).
- Messianic genealogy: Nathan and Solomon are highlighted because they appear in Jesus’ genealogies (Luke 3:31; Matthew 1:6; Cambridge Bible).
- Text-critical witness: Variations between Samuel, Chronicles, and the Septuagint (Clarke, Ellicott) show a textual history where names were added or altered, challenging a single original list.
What is clear: The verse records David’s sons born in Jerusalem after he moved there, and two of those sons—Nathan and Solomon—hold key roles in the biblical narrative leading to Jesus.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Number and order of sons | The four named first (Shammua, Shobab, Nathan, Solomon) are sons of Bathsheba, born in Jerusalem. | The total count: 2 Samuel lists 11 sons; 1 Chronicles includes 13 (adding Nogah and Eliphalet). Some traditions (e.g., Septuagint) list 24. Commentators vary on whether the extra names reflect children who died young or scribal expansion. |
| Significance of Nathan among David’s sons | Nathan is a son of David by Bathsheba and appears in Luke’s genealogy of Jesus (Luke 3:31). | Some traditions (e.g., Catholic) see this Nathan as distinct from the prophet Nathan; others debate whether the prophet might also have been a son, though most reject this. The main usage is for Messianic lineage. |
| Why Solomon is placed last | Solomon is likely the youngest of Bathsheba’s four sons (Cambridge Bible; Josephus). | Some argue that the order reflects birth order; others suggest it highlights Solomon’s future importance by placing him last (Matthew Henry). A few suggest it is simply chronological sequence. |
| Textual variation between 2 Samuel and 1 Chronicles | Both books record the same event, David’s sons born in Jerusalem, with some overlapping names. | Chronicles includes two extra names (Nogah, Eliphalet) and changes Shammua to Shimea and Elishua to Elishama. Scholars debate whether these are scribal errors or intentional updates (e.g., naming a second Eliphalet after a first who died). |
| Theological purpose of the list | The list establishes David’s dynastic legitimacy in Jerusalem and connects to the Messianic hope. | Protestant traditions emphasize the line through Solomon (Matthew 1); Catholic and Orthodox traditions also highlight the Nathan line (Luke 3) to show Jesus’ legal and biological descent. Both agree on the Messianic intent. |
Historical & Cultural Context
This verse sits within a pivotal transition in David's life. He has just conquered the Jebusite stronghold of Zion, renamed it the City of David, and received an embassy from Hiram of Tyre, who supplied materials and craftsmen to build him a palace (vv. 9, 11). David now rules from Jerusalem, the united capital of Israel and Judah. The taking of more concubines and wives (v. 13) was a common royal practice in the ancient Near East to forge political alliances and ensure dynastic continuity. The listing of sons born in Jerusalem serves as an official record of the royal family, a standard feature of ancient court annals. The names carry the weight of heritage: Shammua (“renowned”), Shobab (“rebellious”?), Nathan (“he gave”), and Solomon (“peace”). Nathan the prophet (2 Samuel 12:1) is a different figure; the name here belongs to a son. I Chronicles 3:5 clarifies that Bathshua (Bathsheba) was the mother of these four sons. The Chronicler’s parallel lists (1 Chronicles 3:5, 8; 14:4, 7) show some textual variation, Shimea for Shammua, and additional names like Nogah and Eliphalet, suggesting that the list may have been supplemented over time, possibly to include children who died in infancy (Cambridge Bible). Theologically, the list anchors David’s dynasty in Jerusalem and prepares for the royal line through Solomon and the Messianic line through Nathan (Luke 3:31). The placement after the building of the palace and before the Philistine wars (vv. 17, 25) highlights that God’s establishment of David’s house, both his physical palace and his family, is the foundation for his military victories.
Textual Notes
The supplied sources note several textual variants. Adam Clarke observes that the Septuagint lists 24 names against the Hebrew text’s 11, with duplications (two Nathans, two Eliphalats). The Cambridge Bible points out that 1 Chronicles 3:5 reads “Shimea” for “Shammua,” and 1 Chronicles 14:4, 7 includes the additional names Nogah and Eliphalet, which may represent children who died in infancy. Ellicott’s commentary on 1 Chronicles also notes differences between the Samuel and Chronicles lists. These variations are typical of ancient genealogical transmission and do not affect the theological significance of the names.
Reception History
Throughout church history, this verse has been used primarily for establishing the Davidic ancestry of Jesus. Early Christian writers (e.g., Irenaeus, Hippolytus) pointed to the list alongside the genealogies in Matthew and Luke to defend Christ’s rightful place as Son of David. Medieval catenae often cited Nathan as the ancestor of the Virgin Mary through Luke’s genealogy, a tradition later embraced in both Eastern and Western traditions. Reformation commentators such as Matthew Henry and John Gill focused on the grace shown in Bathsheba’s inclusion. In modern lectionaries, the verse appears rarely on its own but is read as part of the larger David narrative. Its enduring value lies in reminding readers that God’s plan advances through ordinary family records, weaving sinners and saints into the fabric of redemption.
Preaching This Verse
Three-point outline
- God builds a house for David. The palace built by Hiram’s men (v. 11) parallels God’s promise to establish David’s dynasty. The list of sons is a sign of that divine establishment.
- Names that carry future hope. Nathan points to a son “given” by God; Solomon means “peace.” Both become links in the chain leading to Jesus (Matthew 1:6; Luke 3:31).
- Redemption in the family. Bathsheba, once the object of David’s sin, becomes the mother of the king who builds the temple. God restores what sin broke.
Five-point outline
- David’s new capital: Jerusalem becomes the center of God’s reign.
- The royal household: sons born after the move signify a new era.
- The four by Bathsheba: a story of grace after failure (2 Samuel 11, 12).
- Nathan and Solomon: two sons whose names echo through the Gospels.
- Textual variation (Chronicles adds Nogah, Eliphalet): reminds us that Scripture records real families with real birth and death.
Illustration hooks
- Family photo albums. People display pictures of children and grandchildren. This list is David’s royal album, showing both legacy and hope.
- Gravestones of infants. Some names in Chronicles (Nogah, Eliphalet) may be children who died young. Their inclusion honors even the short lives.
- Genealogy websites. People trace their heritage; Luke and Matthew trace Jesus’ heritage through Nathan and Solomon, showing that God works through specific family lines.
Questions your congregation is asking
- Why does the Bible include a list of names I can barely pronounce?
- What does this passage teach about God’s faithfulness, especially after David’s sin with Bathsheba?
- How do these names connect to Jesus?
Leading a Discussion
This short list of names is easy to skip over, but it marks a turning point in David’s story. After years of struggle, David finally has a secure capital, a palace, and a growing family. The names remind us that God keeps His promises to build a house for David, a dynasty that will ultimately lead to the Messiah. As you study, note how even after failure (David’s sin with Bathsheba), God continues to work through the family.
Discussion questions
- What does the placement of this list tell you about David’s situation at this moment in his reign? (Look at verses 9, 13.)
- What is significant about the fact that Shammua, Shobab, Nathan, and Solomon are all sons of Bathsheba? (See 1 Chronicles 3:5.)
- Why do you think Nathan and Solomon are highlighted by commentators (Cambridge Bible, Gill)? What roles do they play later in Scripture?
- How does the existence of two different lists (2 Samuel 5 and 1 Chronicles 3 and 14) affect your understanding of how the Bible records history?
- In what ways does this passage show God’s grace after David’s sin with Bathsheba (2 Samuel 11, 12)?
- Matthew’s genealogy traces Jesus through Solomon (Matthew 1:6); Luke’s goes through Nathan (Luke 3:31). Why is it important that Jesus could be traced through both lines?
- What does the inclusion of names (some possibly deceased in infancy) teach us about how God values every person?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Samuel 12:1 | Yahweh sent Nathan to David. He came to him, and said to him, “There were two men in one city: the one rich, and the other poor. |
| II Samuel 12:7 | Nathan said to David, “You are the man! This is what Yahweh, the God of Israel, says: ‘I anointed you king over Israel, and I delivered you out of the hand of Saul. |
| II Samuel 12:24 | David comforted Bathsheba his wife, and went in to her, and lay with her. She bore a son, and he called his name Solomon. Yahweh loved him; |
| II Samuel 12:25 | and he sent by the hand of Nathan the prophet, and he named him Jedidiah, for Yahweh’s sake. |
| I Chronicles 3:5 | and these were born to him in Jerusalem: Shimea, Shobab, Nathan, and Solomon, four, by Bathshua the daughter of Ammiel; |
| I Chronicles 3:9 | All these were the sons of David, in addition to the sons of the concubines; and Tamar was their sister. |
| I Chronicles 14:4 | These are the names of the children whom he had in Jerusalem: Shammua, Shobab, Nathan, Solomon, |
| Matthew 1:6 | Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke observes that the Hebrew text lists eleven children here, while the Septuagint lists no fewer than twenty-four. He supplies those names and notes that several appear duplicated—two Nathans, two Eliphalaths, two Napheks—and that Sammus and Samae are probably the same. The Septuagint list, he suggests, is corrupt.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge commentary notes that Solomon appears last in the list of David's sons, making him likely the youngest. It explains discrepancies with Chronicles, where missing names like Nogah probably died in infancy. Only Solomon and Nathan are known outside this list, with Nathan important in Luke's genealogy of Jesus.
Geneva Bible Notes Reformed 1599
And these bee the names of the sonnes that were borne vnto him in Ierusale: Shammua, and Shobab, and Nathan, and Salomon,
Gill's Exposition of the Bible Baptist 1748
Gill notes that the list of David's sons born in Jerusalem is selective: it names only sons, not daughters, and only those born from his wives, excluding children by concubines. He identifies the first four as Bathsheba's children and points out that Shammua is also called Shimea in another passage.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch notes that the events in this passage are arranged topically rather than chronologically. The mention of Hiram's embassy and David's palace immediately after the conquest of Zion does not require them to have occurred at that time. This ordering resolves apparent difficulties with Hiram's reign and the timing of Solomon's birth.
Lange's Commentary Reformed 1857
Lange sees David's capture of Zion as
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights two contrasts: David’s kingdom was firmly established by God, unlike Saul’s, and David himself points forward to Christ, whose covenant stands fast. He also notes that Hiram’s foreign workmen built David’s palace, a picture of Gentile peoples later building up the gospel church.