2 Samuel 12:3
but the poor man had nothing except one small ewe lamb that he had bought. He raised it, and it grew up with him and his children. It shared his food and drank from his cup; it slept in his arms and was like a daughter to him.
but the poor man
The phrase "the poor man" highlights the socioeconomic status of the individual in Nathan's parable to King David. In Hebrew, the word for "poor" is "רָשׁ" (rash), which conveys not just a lack of wealth but also vulnerability and dependence on others. This sets the stage for understanding the deep emotional and relational value the ewe lamb holds for him, contrasting with the rich man's abundance.

had nothing except
This phrase emphasizes the man's lack of material possessions, underscoring the significance of the ewe lamb in his life. The Hebrew word "אֵין" (ayin) for "nothing" is absolute, indicating a complete absence of wealth or resources, which heightens the injustice of the rich man's actions later in the narrative.

one small ewe lamb
The "one small ewe lamb" is central to the parable, symbolizing innocence, purity, and the deep personal attachment the poor man has to it. In Hebrew, "כִּבְשָׂה" (kivsah) refers to a female lamb, often used in sacrificial contexts, which may foreshadow the sacrificial nature of the poor man's loss. The lamb's smallness suggests vulnerability and endearment.

that he had bought
The act of purchasing the lamb indicates a deliberate choice and investment by the poor man, suggesting a sense of ownership and responsibility. The Hebrew verb "קָנָה" (qanah) means to acquire or purchase, often implying a significant personal sacrifice given the man's poverty.

He raised it
This phrase indicates a nurturing relationship, akin to that of a parent and child. The Hebrew verb "גָּדַל" (gadal) means to grow or bring up, suggesting care, attention, and a deepening bond over time. This nurturing aspect highlights the emotional depth of the man's attachment to the lamb.

and it grew up with him and his children
The lamb's integration into the family unit is emphasized here, suggesting it was more than just livestock; it was a beloved member of the household. The Hebrew word "גָּדַל" (gadal) is repeated, reinforcing the idea of growth and familial bonds, which makes the rich man's later actions even more egregious.

It shared his meager food
This phrase illustrates the extent of the man's poverty and his willingness to share what little he had with the lamb. The Hebrew word "פַּת" (pat) for "food" often refers to a small portion, highlighting the sacrificial nature of the man's care and the lamb's importance in his life.

and drank from his cup
The imagery of the lamb drinking from the man's cup suggests intimacy and equality, as sharing a cup was a sign of close relationship and trust. This act further cements the lamb's status as a cherished companion rather than mere property.

it slept in his arms
This phrase conveys a sense of protection, warmth, and affection. The Hebrew word "חֵיק" (cheq) for "arms" can also mean "bosom," indicating a place of safety and love. This intimate image underscores the depth of the man's attachment to the lamb.

and was like a daughter to him
The comparison of the lamb to a daughter elevates its status to that of a family member, highlighting the profound emotional bond. In Hebrew culture, daughters were cherished and protected, and this analogy underscores the gravity of the rich man's later actions in the parable. The lamb's role as a daughter emphasizes the personal and emotional violation experienced by the poor man.

Persons / Places / Events
1. Nathan
A prophet sent by God to confront King David about his sin with Bathsheba and the murder of Uriah. Nathan uses a parable to reveal David's wrongdoing.

2. David
The King of Israel who committed adultery with Bathsheba and orchestrated the death of her husband, Uriah. He is the recipient of Nathan's parable.

3. The Rich Man
A character in Nathan's parable representing David. He has many flocks and herds but takes the poor man's only lamb.

4. The Poor Man
A character in Nathan's parable representing Uriah. He has only one ewe lamb, which he cherishes deeply.

5. The Ewe Lamb
Symbolizes something precious and beloved, akin to Uriah's wife, Bathsheba, in the parable.
Teaching Points
The Value of Repentance
Nathan's confrontation leads David to repentance, showing the importance of acknowledging sin and seeking God's forgiveness.

God's Justice and Mercy
The parable illustrates God's justice in addressing sin and His mercy in offering a path to redemption.

The Consequences of Sin
David's actions had severe consequences, reminding us that sin affects not only the sinner but also those around them.

Cherishing What is Precious
The poor man's love for his ewe lamb teaches us to value and protect the blessings God has given us.

The Role of Accountability
Nathan's role emphasizes the importance of having godly accountability in our lives to help us stay on the right path.
Bible Study Questions
1. How does Nathan's parable in 2 Samuel 12:3 help us understand the gravity of David's sin?

2. In what ways can we apply the concept of repentance, as seen in David's response, to our own lives?

3. How does the account of the poor man's ewe lamb challenge us to evaluate what we hold dear and how we treat those blessings?

4. What can we learn from Nathan's approach to confronting David about his sin, and how can we apply this in our relationships?

5. How do the themes of justice and mercy in this passage connect with other biblical teachings on God's character?
Connections to Other Scriptures
Psalm 51
David's psalm of repentance, which he wrote after Nathan confronted him. It reflects David's remorse and desire for forgiveness.

Exodus 22:1
Discusses restitution for theft, which parallels the injustice done to the poor man in Nathan's parable.

Matthew 18:12-14
The parable of the lost sheep, which highlights the value of each individual, similar to the poor man's love for his ewe lamb.
The Parable of the Rich Oppressor; Or, the Poor Man's LambB. Dale 2 Samuel 12:1-4
Awakened and AwedH. E. Stone.2 Samuel 12:1-14
David's FallG. T. Coster.2 Samuel 12:1-14
David's Great Sin, and God's Greater GraceJ. Clifford.2 Samuel 12:1-14
David's Sin and Nathan's ParableC. S. Robinson, D. D.2 Samuel 12:1-14
Definite Teaching as to SinH. O. Mackey.2 Samuel 12:1-14
Nathan as a True ProphetW. Smith, D. D.2 Samuel 12:1-14
Nathan Reproving DavidE. Harper, B. A.2 Samuel 12:1-14
Nathan Sent to DavidC. Merry.2 Samuel 12:1-14
Nathan the Parabolist2 Samuel 12:1-14
Nathan's ParableJ. Parker, D,D.2 Samuel 12:1-14
Of Sell-ExaminationE. M. Goulburn, D. D.2 Samuel 12:1-14
Preaching to the ConscienceAlexander Smellie.2 Samuel 12:1-14
Reproof by PortraitSunday Companion2 Samuel 12:1-14
Reproving Without OffendingH. Brooke, M. A.2 Samuel 12:1-14
The Force of Private AdmonitionJ. Trapp.2 Samuel 12:1-14
The Parable of NathanR. Moss, D. D.2 Samuel 12:1-14
People
Ammonites, Bathsheba, David, Jedidiah, Joab, Milcom, Nathan, Saul, Solomon, Uriah, Urijah
Places
Jerusalem, Rabbah
Topics
Alive, Arms, Ate, Birth, Bosom, Bought, Bread, Care, Cup, Daughter, Drank, Drink, Drinketh, Eat, Eateth, Ewe, Ewe-lamb, Except, Fed, Got, Grew, Groweth, Keepeth, Lamb, Lay, Lie, Lieth, Meat, Morsel, Nothing, Nourished, Nourishing, Poor, Raised, Reared, Resting, Save, Shared, She-lamb, Slept, Sons
Dictionary of Bible Themes
2 Samuel 12:3

     2315   Christ, as Lamb
     5126   arm
     5283   cup

2 Samuel 12:1-3

     4831   largeness

2 Samuel 12:1-4

     4478   meat
     5448   poverty, attitudes to
     5935   riddles

2 Samuel 12:1-7

     7786   shepherd, king and leader

2 Samuel 12:1-10

     5438   parables
     5503   rich, the
     6126   condemnation, human

2 Samuel 12:1-12

     1431   prophecy, OT methods
     5817   conspiracies

2 Samuel 12:1-13

     8479   self-examination, examples

2 Samuel 12:1-14

     6650   finding

2 Samuel 12:2-3

     4684   sheep

2 Samuel 12:2-4

     8262   generosity, human

Library
David and Nathan
'And David said unto Nathan, I have sinned against the Lord. And Nathan said unto David, The Lord also hath put away thy sin.'--2 SAMUEL xii. 13. We ought to be very thankful that Scripture never conceals the faults of its noblest men. High among the highest of them stands the poet- king. Whoever, for nearly three thousand years, has wished to express the emotions of trust in God, longing after purity, aspiration, and rapture of devotion, has found that his words have been before him. And this man
Alexander Maclaren—Expositions of Holy Scripture

Thou Art the Man
'And David said to Nathan, As the Lord liveth, the man that hath done this thing shall surely die; because he did this thing, and because he had no pity. And Nathan said to David, Thou art the man.'--2 SAMUEL xii. 5-7. Nathan's apologue, so tenderly beautiful, takes the poet-king on the most susceptible side of his character. All his history shows him as a man of wonderfully sweet, chivalrous, generous, swiftly compassionate nature. And so, when he hears the story of a mean, heartless selfishness,
Alexander Maclaren—Expositions of Holy Scripture

Letter vi. In My Last Two Letters I have Given the State of the Argument as It...
My dear friend, In my last two Letters I have given the state of the argument as it would stand between a Christian, thinking as I do, and a serious well-disposed Deist. I will now endeavour to state the argument, as between the former and the advocates for the popular belief,--such of them, I mean, as are competent to deliver a dispassionate judgment in the cause. And again, more particularly, I mean the learned and reflecting part of them, who are influenced to the retention of the prevailing
Samuel Taylor Coleridge—Confessions of an Inquiring Spirit etc

The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. )
Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Cleansing.
As there are conditions requiring to be complied with in order to the obtaining of salvation, before one can be justified, e. g., conviction of sin, repentance, faith; so there are conditions for full salvation, for being "filled with the Holy Ghost." Conviction of our need is one, conviction of the existence of the blessing is another; but these have been already dealt with. "Cleansing" is another; before one can be filled with the Holy Ghost, one's heart must be "cleansed." "Giving them the Holy
John MacNeil—The Spirit-Filled Life

That the Ruler Should not Set his Heart on Pleasing Men, and yet Should Give Heed to what Ought to Please Them.
Meanwhile it is also necessary for the ruler to keep wary watch, lest the lust of pleasing men assail him; lest, when he studiously penetrates the things that are within, and providently supplies the things that are without, he seek to be beloved of those that are under him more than truth; lest, while, supported by his good deeds, he seems not to belong to the world, self-love estrange him from his Maker. For he is the Redeemer's enemy who through the good works which he does covets being loved
Leo the Great—Writings of Leo the Great

The Unchangeableness of God
The next attribute is God's unchangeableness. I am Jehovah, I change not.' Mal 3:3. I. God is unchangeable in his nature. II. In his decree. I. Unchangeable in his nature. 1. There is no eclipse of his brightness. 2. No period put to his being. [1] No eclipse of his brightness. His essence shines with a fixed lustre. With whom is no variableness, neither shadow of turning.' James 1:17. Thou art the same.' Psa 102:27. All created things are full of vicissitudes. Princes and emperors are subject to
Thomas Watson—A Body of Divinity

How the Poor and the Rich Should be Admonished.
(Admonition 3.) Differently to be admonished are the poor and the rich: for to the former we ought to offer the solace of comfort against tribulation, but in the latter to induce fear as against elation. For to the poor one it is said by the Lord through the prophet, Fear not, for thou shalt not be confounded (Isai. liv. 4). And not long after, soothing her, He says, O thou poor little one, tossed with tempest (Ibid. 11). And again He comforts her, saying, I have chosen thee in the furnace of
Leo the Great—Writings of Leo the Great

Of Antichrist, and his Ruin: and of the Slaying the Witnesses.
BY JOHN BUNYAN PREFATORY REMARKS BY THE EDITOR This important treatise was prepared for the press, and left by the author, at his decease, to the care of his surviving friend for publication. It first appeared in a collection of his works in folio, 1692; and although a subject of universal interest; most admirably elucidated; no edition has been published in a separate form. Antichrist has agitated the Christian world from the earliest ages; and his craft has been to mislead the thoughtless, by
John Bunyan—The Works of John Bunyan Volumes 1-3

Thirdly, for Thy Actions.
1. Do no evil, though thou mightest; for God will not suffer the least sin, without bitter repentance, to escape unpunished. Leave not undone any good that thou canst. But do nothing without a calling, nor anything in thy calling, till thou hast first taken counsel at God's word (1 Sam. xxx. 8) of its lawfulness, and pray for his blessings upon thy endeavour; and then do it in the name of God, with cheerfulness of heart, committing the success to him, in whose power it is to bless with his grace
Lewis Bayly—The Practice of Piety

The Preparatory Service; Sometimes Called the Confessional Service.
In our examination of the nature and meaning of the Lord's Supper, we have found that it is indeed a most important and holy Sacrament. It is in fact the most sacred of all the ordinances of the Church on earth. There is nothing beyond it--nothing so heavenly, on this side heaven, as this Feast. Nowhere else does the believer approach so near to heaven as when he stands or kneels, as a communicant at this altar, the Holy of Holies in the Church of Christ. What a solemn act! To approach this altar,
G. H. Gerberding—The Way of Salvation in the Lutheran Church

The Right Understanding of the Law
Thou shalt have no other Gods before me.' Exod 20: 3. Before I come to the commandments, I shall answer questions, and lay down rules respecting the moral law. What is the difference between the moral laud and the gospel? (1) The law requires that we worship God as our Creator; the gospel, that we worship him in and through Christ. God in Christ is propitious; out of him we may see God's power, justice, and holiness: in him we see his mercy displayed. (2) The moral law requires obedience, but gives
Thomas Watson—The Ten Commandments

The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in
Thomas Watson—The Ten Commandments

The Eighth Commandment
Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes
Thomas Watson—The Ten Commandments

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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