II Samuel 6:19 · Bible study
2 Samuel 6:19 Commentary: David's Generous Feast
Hebrew · 9 what the commentators say
Meaning in one sentence
David distributes bread, date-cakes, and raisin-cakes to all Israel. What do these gifts reveal about the king's heart and the joy of God’s presence?
Research Summary
- Meaning: After bringing the ark to Jerusalem, David gives a festive portion of food to every person, symbolizing the joy of restored worship.
- Key words: Chalq (distributed), challah lechem (round cake of bread), eshpar (date cake or portion of meat), ashishah (raisin cake).
- Main debate: Whether eshpar and ashishah refer to meat/wine or dried fruit cakes. The modern consensus favors date and raisin cakes.
- Theological theme: Generous leadership, inclusive worship, and the link between sacrifice, blessing, and shared celebration.
- Best use: A model for joyful, inclusive celebration when God’s presence dwells among his people; encouraging churches to extend tangible hospitality.
Translation Comparison
BSB Berean Standard Bible 2020
Then he distributed to every man and woman among the multitude of Israel a loaf of bread, a date cake, and a raisin cake. And all the people departed, each for his own home.
WEB World English Bible 2000
He gave to all the people, even among the whole multitude of Israel, both to men and women, to everyone a portion of bread, dates, and raisins. So all the people departed, each to his own house.
KJV King James Version 1769
And he dealt among all the people, even among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece of flesh, and a flagon of wine. So all the people departed every one to his house.
ASV American Standard Version 1901
And he dealt among all the people, even among the whole multitude of Israel, both to men and women, to every one a cake of bread, and a portion of flesh, and a cake of raisins. So all the people departed every one to his house.
YLT Young's Literal Translation 1898
and he apportioneth to all the people, to all the multitude of Israel, from man even unto woman, to each, one cake of bread, and one eshpar, and one ashisha, and all the people go, each to his house.
Darby Darby Bible 1890
And he dealt to all the people, to the whole multitude of Israel, both men and women, to every one a cake of bread, and a measure [of wine], and a raisin-cake. And all the people departed every one to his house.
Douay-Rheims Douay-Rheims Bible 1899
And he distributed to all the multitude of Israel, both men and women, to every one, a cake of bread, and a piece of roasted beef, and fine flour fried with oil: and all the people departed every one to his own house.
Translations in other languages (10 available)
Y repartió á todo el pueblo, y á toda la multitud de Israel, así á hombres como á mujeres, á cada uno una torta de pan, y un pedazo de carne, y un frasco de vino. Y fuése todo el pueblo, cada uno á su casa.
E repartiu a todo aquele povo, e a toda a multidão de Israel, tanto a homens como a mulheres, a cada um uma torta de pão, e um pedaço de carne, e um frasco de vinho. E foi-se todo aquele povo, cada um à sua casa.
Puis il distribua à tout le peuple, à toute la multitude d’ Israël, hommes et femmes, à chacun un pain, une portion de viande et un gâteau de raisins. Et tout le peuple s’ en alla, chacun dans sa maison.
und teilte aus allem Volk, der ganzen Menge Israels, sowohl Mann als Weib, einem jeglichen einen Brotkuchen und ein Stück Fleisch und ein halbes Maß Wein. Da kehrte alles Volk heim, ein jeglicher in sein Haus.
En hij deelde uit aan het ganse volk, aan de ganse menigte van Israel, van de mannen tot de vrouwen toe, aan een iegelijk een broodkoek, en een schoon stuk vlees, en een fles wijn. Toen ging al dat volk heen, een iegelijk naar zijn huis.
e distribuì a tutto il popolo, a tutta la moltitudine d’Israele, uomini e donne, un pane per uno, una porzione di carne e una schiacciata di fichi secchi. Poi tutto il popolo se ne andò, ciascuno a casa sua.
I dał między wszystek lud, i między wszystko zgromadzenie Izraelskie, od męża aż do niewiasty, każdemu bochenek chleba jeden, i jednę sztukę mięsa, i łagiew jednę wina. I odszedł wszystek lud, każdy do domu swego.
и роздал всему народу, всему множеству Израильтян [от Дана даже до Вирсавии], как мужчинам, так и женщинам, по одному хлебу и по куску жареного мяса и по одной лепешке каждому. И пошел весь народ, каждый в дом свой.
並且分 給 以色列 眾 人，無論男 女，每人 一 個 餅，一 塊肉，一個 葡萄餅；眾 人 就各 回 各家去了。
And he gave to every man and woman among all the people, among all the masses of Israel, a cake of bread and a measure of wine and a cake of dry grapes. Then all the people went away, every man to his house.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Samuel 6:19
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that after bringing the ark into Jerusalem, David gave each person present a generous gift of food. Keil and Delitzsch describe it as a 'festal meal,' tied to the peace offerings just offered. The main debate centers on the second and third items. The Hebrew terms eshpar and ashishah are rare and obscure. Older translations (KJV, Vulgate) read 'a good piece of flesh' and 'a flagon of wine,' but most recent scholars follow the Septuagint and parallels in Song of Solomon and Hosea to render them as 'a date cake' and 'a raisin cake.' Barnes notes that the Chronicler’s parallel (1 Chr 16:3) replaces eshpar with the common word for 'portion of meat,' suggesting the term was already obsolete. The Cambridge Bible adds that ashishah is consistently 'a cake of raisins' in context. The distribution itself is undisputed: David gave to every man and woman, a striking inclusion for its day, and the people departed to their homes, likely in joyful celebration.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Traditional (meat and wine) interpretation: Follows the Vulgate and Jewish exegesis; the term <em>eshpar</em> broken as <em>esh</em> (fire) + <em>par</em> (bull) suggests 'roast meat.'
- Modern scholarly consensus (date and raisin cakes): Based on cognate languages (Ethiopic for <em>eshpar</em>) and consistent use of <em>ashishah</em> in Song of Solomon 2:5 and Hosea 3:1 for raisin cakes.
What is clear: David distributed a generous portion of food to every person in the assembly, and the people departed to their homes in a spirit of celebration.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| David's distribution to all people | David gave food gifts to every person present, both men and women. | Some traditions see this as indicating the size of the crowd was small enough for individual distribution; others see it as symbolically magnifying David's generosity. |
| Meaning of 'eshpar' and 'ashishah' | These are food items given as a portion; they were considered a desirable gift. | Jewish tradition and many older translations understood 'eshpar' as a piece of meat (roast beef, Vulgate) and 'ashishah' as a flagon of wine. Modern scholarship, based on cognate languages and usage in Song of Solomon 2:5 and Hosea 3:1, identifies them as a date cake and a raisin cake respectively. |
| Inclusion of women | Women were explicitly included in the distribution, highlighting their presence at the celebration. | Some commentators note this as unusually inclusive for ancient Israel, reflecting David's egalitarian spirit. Others see it as normal for a public feast where women would have been present. |
| Source of the food | The food came from the peace offerings and David’s own provision. | Whether the bread and cakes were part of the sacrificial offerings or additional supplies not explicitly mentioned. |
| Significance of the departure 'each to his house' | The people returned to their homes after the celebration. | Some see it as a quiet, satisfied ending to a festival; others suggest it implies the feast was a send-off, not an ongoing gathering. |
Historical & Cultural Context
The ark of the covenant had been absent from Israel’s central worship since the battle of Ebenezer (1 Sam 4). For decades it rested in Kiriath-jearim, and later in Obed-edom’s house, where God’s blessing was evident (2 Sam 6:11, 12). Eager to restore the ark to Jerusalem, David led a grand procession. The journey was not without incident, Uzzah’s death earlier had delayed the move. But now, with careful observance of the law (the Levites bearing the ark on poles, 1 Chr 15:2, 15), the ark entered the city with shouts, trumpets, and David himself dancing before Yahweh in a linen ephod (6:14, 15).
Once the ark was placed in the tent David had pitched, he offered burnt offerings and peace offerings (shelamim, fellowship offerings). Unlike the burnt offering, the peace offering was a meal shared between the worshiper, the priest, and God. After blessing the people in Yahweh’s name (v. 18), David distributed portions of food to every person assembled, including women, which the text highlights by specifying 'from man even to woman' (the Hebrew word order emphasizes the inclusive range).
The gifts were simple but substantial: a round cake of bread (probably unleavened, linked to sacrificial practice as noted by the Cambridge Bible), a date cake or a measure of wine (the term eshpar is disputed), and a raisin cake. These were not leftovers; they were the king’s deliberate provision for a community feast, reminiscent of the sacrificial meals at Shiloh and later at the temple dedication under Solomon (1 Kgs 8:66). The people then returned home, their hearts likely full as they had been blessed by the king in the name of the Lord.
Textual Notes
The supplied sources note no significant textual variants for this verse. The main textual difficulty is the meaning of the Hebrew hapax legomena eshpar and the rare ashishah (though the latter appears also in Song of Solomon and Hosea). The KJV, following the Vulgate and perhaps Jewish tradition, translates these as 'a good piece of flesh' and 'a flagon of wine.' The Septuagint renders eshpar as 'a cake baked on the hearth' (Barnes). The parallel in 1 Chronicles 16:3 uses ishpar (אֶשְׁפָּר) but substitutes the more common manah for the second item, suggesting the Chronicler was clarifying an already obscure term. No competing manuscript readings are cited in the commentaries provided.
Reception History
Throughout church history, II Samuel 6:19 has been read as a model of generous and joyful worship. Early church writers (e.g., Theodoret) saw the distribution as a type of Christ's feeding of the multitudes and the Eucharist. Medieval interpreters often allegorized the cakes: the bread as the Word, the raisin cake as the sweetness of grace. Reformation commentators like Matthew Henry emphasized David’s role as a ‘blessing king’ who, after blessing the people in God’s name, confirmed it with tangible gifts. In Puritan preaching, this verse was used to argue for practical generosity as an essential fruit of true worship. David's inclusion of women was noted by some as foreshadowing the New Testament’s affirmation of women in the community of faith. More recently, the verse has been cited in discussions of hospitality and fellowship: that worship should leave participants not only spiritually nourished but also materially cared for.
Preaching This Verse
Three-point outline
- The King Provides Generously. David gave to every person, men and women alike. The Hebrew verb chalaq indicates a distribution, a dole. This was not a token gesture but a full portion: bread, a date-or-raisin cake, and wine or raisin cake. The gifts mirror the abundance of the occasion: God's presence had returned to Jerusalem.
- Worship Includes Feasting. The peace offerings preceded the distribution. The sacrificial meal was a key part of worship in ancient Israel. David did not simply drop the ark off; he led the people in celebration that involved eating and rejoicing together. The people left 'each to his house,' likely still talking about the joy of the day.
- Inclusive Joy in God’s Presence. The text emphasizes men and women. Women were often present but not always recipients of such direct public distribution. David’s actions model a king who cares for all his people. The joy of the ark’s return was shared without partiality.
Five-point outline
- The ark’s journey completed: from Obed-edom's house to David's city.
- David’s offering: burnt offerings and peace offerings, establishing fellowship.
- David’s blessing: speaking Yahweh’s name over the people.
- The distribution: bread, date cake (or meat), raisin cake to everyone.
- The departure: each person returns home, taking the celebration with them.
Illustration hooks
- A church potluck after a major renovation or community milestone: the shared meal becomes a sign of collective joy and generosity.
- A wedding feast where the host ensures every guest receives a gift or a plate: not just the VIPs, but everyone included.
- A sporting team winning a championship and the owner giving every fan a free drink or souvenir: a gesture that says “we did this together.”
Questions your congregation is asking
- Does my worship include tangible acts of generosity toward others, or is it only personal devotion?
- When I celebrate God’s goodness, do I make room for others to share in that joy?
- What does the inclusion of women in this distribution teach us about the value of every person in the community of faith?
Leading a Discussion
This passage shows the celebration surrounding the arrival of the ark in Jerusalem. David’s distribution of food to every person, men and women, is a tangible expression of joy and generosity. As you discuss, consider how worship in ancient Israel was often physical and communal, involving shared meals and gifts.
Discussion questions
- What had happened earlier in the chapter that made the successful arrival of the ark especially significant? (See 2 Sam 6:1, 11.)
- David gave bread, date cakes, and raisin cakes (or what some translations call meat and wine). What do these gifts suggest about the mood of the day?
- The text says David gave to both men and women. Why is this detail worth noting in the cultural setting of ancient Israel?
- How does the distribution relate to the peace offerings David had just offered (v. 17)? What does the meal element add to worship?
- Read 1 Kings 8:66 (Solomon's dedication feast). How do these two celebrations compare? What role does generosity play in both?
- In what ways can our own worship gatherings include tangible expressions of generosity and welcome, especially to those who might otherwise be overlooked?
- How does this story shape your understanding of joy in the presence of God? Is there a place for physical celebration and feasting in your faith community?
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)
| I Kings 8:66 | On the eighth day he sent the people away; and they blessed the king, and went to their tents joyful and glad in their hearts for all the goodness that Yahweh had shown to David his servant, and to Israel his people. |
| I Chronicles 16:3 | He gave to everyone of Israel, both man and woman, to everyone a loaf of bread, a portion of meat, and a cake of raisins. |
| II Chronicles 7:10 | On the twenty-third day of the seventh month, he sent the people away to their tents, joyful and glad of heart for the goodness that Yahweh had shown to David, to Solomon, and to Israel his people. |
| II Chronicles 30:24 | For Hezekiah king of Judah gave to the assembly for offerings one thousand bulls and seven thousand sheep; and the princes gave to the assembly a thousand bulls and ten thousand sheep; and a great number of priests sanctified themselves. |
| II Chronicles 35:7 | Josiah gave to the children of the people, of the flock, lambs and young goats, all of them for the Passover offerings, to all who were present, to the number of thirty thousand, and three thousand bulls. These were of the king’s substance. |
| II Chronicles 35:8 | His princes gave a free will offering to the people, to the priests, and to the Levites. Hilkiah, Zechariah, and Jehiel, the rulers of God’s house, gave to the priests for the Passover offerings two thousand six hundred small livestock, and three hundred head of cattle. |
| II Chronicles 35:12 | They removed the burnt offerings, that they might give them according to the divisions of the fathers’ houses of the children of the people, to offer to Yahweh, as it is written in the book of Moses. They did the same with the cattle. |
| II Chronicles 35:13 | They roasted the Passover with fire according to the ordinance. They boiled the holy offerings in pots, in cauldrons, and in pans, and carried them quickly to all the children of the people. |
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
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke observes that the words "flesh" and "wine" in this verse are not present in the original Hebrew; translators supplied them. The Hebrew simply says a cake of bread, a good piece, and a flagon, leaving the contents implied. The Chaldee paraphrase renders it differently, as "one part and one portion."
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the word translated "a good piece of flesh" appears only here and in one marginal reference and was already obscure by the chronicler's time, since he explains the preceding cake but leaves this term untouched. The Septuagint renders it "a cake baked on the hearth," while the Vulgate has "a piece of roast beef."
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that several terms in this passage carry older or uncertain meanings. Dealt originally meant divided or distributed. The cake was a sacrificial type, the good piece of flesh is uncertain (possibly roast meat, a portion, or a wine measure), and flagon of wine more likely refers to a cake of raisins.
Geneva Bible Notes Reformed 1599
The note highlights that David gave a portion of bread, meat, and wine to every single person in the crowd, including the women. This was remarkable because women were often overlooked in public distributions, yet here they received the same gift as the men.
Gill's Exposition of the Bible Baptist 1748
Gill examines the precise contents of David's distribution, noting that each person received a loaf of bread, a generous portion of meat, and a flagon of wine. He identifies the women as recipients who likely gathered to welcome the ark rather than help transport it. Gill also questions the Jewish tradition that each meat portion was a sixth of an ox, finding that quantity improbable.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that the cake of bread was a thin, unleavened loaf and the good piece of flesh was roast beef, describing the simple yet generous fare David distributed. They then draw the reader’s attention to the following account of Michal’s barrenness, linking the joyful celebration with her judgment.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch focus on two rare food terms in the distribution. They reject the common rabbinic idea that the first word means a piece of roast meat, instead supporting a derivation from Ethiopic that points to a measure of wine or drink. They also confirm that the last item is a raisin-cake, not a more general sweet cake.
Lange's Commentary Reformed 1857
Lange emphasizes that David’s bringing the ark to Zion united the nation’s political and religious life around God’s presence. David acted as a priest-king, humbly mingling with the people and wearing the linen ephod, showing that the theocratic ruler mediates between God and Israel. Michal’s proud contempt contrasts with this humility, which alone receives God’s blessing.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sees the blessing on Obed-edom's household as the turning point. That visible evidence of God's favour assured David that the ark could now be brought safely, and he acted on that sign with immediate joy and celebration.