II Samuel 22:51-24:25

Sugya Map

• Issue: The precise reading and theological implication of the final phrase in David's Song, specifically the ketiv and keri of the word describing God's salvific act for David and his offspring.
• Nafka Mina(s):
  • Textual Integrity/Mesorah: Understanding the nuanced relationship between ketiv (what is written) and keri (what is read) in the Masoretic Text, particularly when a parallel passage (e.g., in Tehillim) presents a different textual variant.
  • Theological Nuance: Does the verse emphasize God's active magnification of salvation (Magdil) or God's role as a stronghold of salvation (Migdol)? While semantically close, the active vs. passive/noun distinction can shift interpretive emphasis.
  • Linguistic Precision: The grammatical function of the word (verb vs. noun) and its root meaning.
• Primary Sources:
  • II Samuel 22:51
  • Psalm 18:51
  • Metzudat David on II Samuel 22:51:1-2
  • Metzudat Zion on II Samuel 22:51:1
  • Ralbag on II Samuel 22:51:1
  • Minchat Shai on II Samuel 22:51:1-3
  • Radak on II Samuel 22:51:1
  • 1 Samuel 12:11 (for leshon haMikra)
  • Midrash Shocher Tov (cited by Minchat Shai)
  • Abudirham on Birkat HaMazon (cited by Minchat Shai)

Text Snapshot

The focal point is the concluding phrase of David's song in II Samuel:

מִגְדּ֥וֹל יְשׁוּע֖וֹת מַלְכּ֑וֹ וְעֹ֤שֶׂה חֶ֙סֶד֙ לִמְשִׁיח֔וֹ לְדָוִ֖ד וּלְזַרְע֥וֹ עַד־עוֹלָֽם׃ Migdol Yeshu'ot Malko, v'oseh chesed li'mshicho, l'David u'l'zar'o ad-olam. (II Samuel 22:51)

• Dikduk/Leshon Nuance: The term מגדול (Migdol) is the keri (what is read) in II Samuel 22:51. The ketiv (what is written) for this verse, according to Radak and Minchat Shai, is מגדיל (Magdil). This is crucial, as מגדול is typically a noun meaning "tower" or "stronghold," while מגדיל is a participle/verb meaning "He magnifies" or "He makes great."

Compare this to its parallel in Tehillim:

מַגְדִּיל֮ יְשׁוּע֪וֹת מַלְכּ֫וֹ וְעֹ֤שֶׂה חֶ֙סֶד֙ לִמְשִׁיח֔וֹ לְדָוִ֖ד וּלְזַרְע֥וֹ עַד־עוֹלָֽם׃ Magdil Yeshu'ot Malko, v'oseh chesed li'mshicho, l'David u'l'zar'o ad-olam. (Psalm 18:51)

Here, מגדיל (Magdil) is both the ketiv and keri, signifying "He magnifies the salvations of His king." The II Samuel text thus presents a ketiv/keri conundrum that is absent in Tehillim, inviting deeper textual and theological inquiry.

Readings

Metzudat David: The Continuous, Gratuitous Salvation

Metzudat David on II Samuel 22:51:1 interprets מגדול as "A tower of salvations," elaborating that "He wanted to say: And thusly, I will praise You, for I will recount, saying, 'Know that the Lord is a tower [of salvations], etc..'" The commentary explains this means "[God] performs great salvations for [God]'s king, and not for the sake of the payment of a reward but out of lovingkindness." This highlights God's ongoing and unearned bestowal of salvation.

The Metzudat David on 22:51:2 further clarifies the phrase "לדוד ולזרעו" (to David and his offspring): "כמו שעשה לדוד, כן יעשה לזרעו עד עולם ואף שדוד עצמו אמרו, אמר לדוד ולזרעו, ולא אמר לי ולזרעי, כי כן דרך המקרא וכן (שמואל א יב יא): וישלח ה׳ וגו׳ ואת שמואל, ועם כי שמואל עצמו אמרו, לא אמר ואותי." This astute observation points out a common leshon haMikra (biblical idiom) where the speaker refers to themselves in the third person, or includes a collective (like "his offspring") even when the primary subject is the individual. The chiddush here is emphasizing the enduring, covenantal nature of God's chesed (lovingkindness) extending beyond David to his dynasty, and noting a grammatical convention that lends a timeless, objective quality to the prophetic utterance.

Ralbag: The Stronghold of Salvation

Ralbag on II Samuel 22:51:1 offers a concise, literal interpretation: "Migdol of salvations for God's king. That is to say, that that [God] is a stronghold of salvations for God's king, and that [latter] is David, just as a migdal (מגדל, the normative word for 'tower') is a stronghold of a city." The Ralbag's chiddush lies in drawing a clear analogy between God's role as a source of salvation and a physical migdal (tower) that serves as an impregnable defense for a city. This reinforces the imagery of divine protection and security.

Minchat Shai: Masoretic Nuance and Derashic Potential

Minchat Shai on II Samuel 22:51:1 delves directly into the ketiv/keri variations: "1 Magdil. Migdol is the keri (the recited version of the Masoretic Text), and, in Psalms, [magdil] is the ketiv (the written version of the Masoretic Text), and the keri is Magdil with a chirik [i.e., short vowel sound producing 'i' as in 'big'], and there is a derash [i.e., rabbinic interpretation] in [Midrash] Shocher Tov, and see further in [the commentary of] Abudirham on Birkat HaMazon." This commentary is critical for establishing the textual variants. The chiddush here is twofold: firstly, its meticulous documentation of the precise ketiv/keri situation in both Samuel and Psalms, including vowel distinctions; secondly, its pointing to the existence of derashot that likely engage with these very textual nuances, suggesting that the Masoretic tradition's preservation of both forms is not arbitrary but pregnant with interpretive possibility.

Minchat Shai further notes on 22:51:2 and 22:51:3: "Ad olam. Ad at the end of the line, and olam at the beginning of a line. Otherwise, ad olam is at the end of a line, and the two words are considered as one word on account of the makkef ('hyphen'). The total of all the lines is 70 save the first verse, just like the counting of the song at [the pericope] Ha'azinu." This chiddush shifts from lexical meaning to the very structure and layout of the sefer Torah or Nach. The mention of makkef and line breaks, and especially the numerological connection to Shir Ha'azinu (Deuteronomy 32), reveals the profound attention to detail within the Masoretic tradition, where even orthographic and structural elements are imbued with meaning and parallel significance.

Radak: Semantic Unity Amidst Textual Variation

Radak on II Samuel 22:51:1 offers a unifying perspective: "Migdol. Magdil is the ketiv ("written" tradition of the Masoretic Text), and the keri ("recited" tradition of the Masoretic Text) is with a vav, like in Psalms [18:51] in the keri! So too, the keri is migdol with a cholam [i.e., a vowel creating an 'o' sound like in the name "Jo"], and it is a descriptor, and the idea is [all] one." Radak confirms the ketiv as Magdil and the keri as Migdol, but crucially states that "the idea is all one." His chiddush is an attempt to reconcile the seemingly divergent readings by asserting their underlying semantic equivalence. While one emphasizes the act of making great and the other the entity of greatness/stronghold, Radak suggests that both convey the same core message of God as the ultimate source of David's (and his offspring's) magnified salvation.

Metzudat Zion: Etymological Foundation

Metzudat Zion on II Samuel 22:51:1 provides a terse but foundational linguistic note: "מגדול. מלשון גדול:" (Migdol. From the root g.d.l., 'great'). This brief chiddush grounds the term Migdol (tower/stronghold) directly in the concept of "greatness." Even if read as a noun, its essence derives from gadol, reinforcing the idea of God's great salvations, thereby subtly bridging the potential semantic gap between Magdil (He makes great) and Migdol (a great entity/stronghold).

Friction

The primary kushya arises from the ketiv/keri phenomenon in II Samuel 22:51, particularly when juxtaposed with its parallel in Psalm 18:51. In II Samuel, the ketiv is מגדיל (Magdil, "He magnifies"), while the keri is מגדול (Migdol, "a tower/stronghold"). In contrast, Psalm 18:51 has מגדיל as both ketiv and keri. Why would the Masorah preserve this divergence for the same song? What is the interpretive significance, if any, of reading "a tower of salvations" when "He magnifies salvations" is written?

This isn't merely a scribal error; the Masoretic tradition is meticulously precise. The kushya intensifies when considering the semantic range: Magdil is an active participle, emphasizing God's continuous action of enlarging or making great the salvations. Migdol, a noun, emphasizes God as the source or embodiment of great salvations, a secure stronghold. Does the keri of Migdol in Samuel imply a slightly different theological emphasis or nuance than the active Magdil in Psalms? Is the keri an interpretation of the ketiv, or a distinct, divinely intended alternative reading?

The best terutz weaves together the insights of Radak and the implications of Minchat Shai. Radak's assertion that "the idea is all one" is a powerful harmonizing principle. He suggests that despite the grammatical shift from an active participle (Magdil) to a noun (Migdol), the core message remains consistent: God is the one who provides great salvations for His king. The difference, then, is one of perspective rather than substance. Magdil emphasizes the dynamic process, God's ongoing action of increasing salvation. Migdol emphasizes the static reality, God's inherent nature as the source and enabler of great salvation, an unyielding fortress. Both point to the same truth.

However, Minchat Shai's reference to derash in Midrash Shocher Tov and Abudirham suggests a deeper, more profound terutz. The ketiv and keri are not merely interchangeable but are both Torah, both carrying divine meaning. The ketiv Magdil might highlight the ever-increasing, ever-expanding nature of divine chesed – God continually magnifies the salvations. The keri Migdol might emphasize the quality and stability of these salvations – they are like an unassailable tower, a secure refuge. This dual reading allows for a richer, multi-faceted understanding. It is a derashic principle that "לא לחינם שינה הכתוב" (the Scripture did not vary for naught). Thus, the Masorah, by preserving both, invites us to contemplate the multifaceted nature of God's salvific work: it is both an active, dynamic process of magnification and a steadfast, secure stronghold. This richer understanding mitigates the kushya by transforming a potential textual problem into a source of hermeneutic depth.

Intertext

Psalm 18:51 (The Thematic Parallel)

As noted, II Samuel 22:51 is almost identical to Psalm 18:51. This parallel itself is a profound intertextual connection, suggesting the intentional placement of David's song as a concluding piece in Samuel, encapsulating his life's experience, while in Psalms, it serves as a more general hymn of praise. The key difference, as discussed, is the ketiv/keri of מגדיל/מגדל in Samuel versus the unified Magdil in Psalms. This subtle variation underscores the Masoretic precision and the potential for unique interpretive layers within each sefer. One might suggest that in Samuel, the narrative context of David's specific life and struggles might lend itself to the imagery of a "stronghold" (Migdol) that defended him through concrete battles, while in Psalms, the more poetic and universal context might prefer the active "magnifies" (Magdil), applicable to all who seek God's greatness.

1 Samuel 12:11 (Leshon HaMikra)

Metzudat David's point about leshon haMikra regarding "לדוד ולזרעו" (to David and his offspring) is buttressed by 1 Samuel 12:11: "וַיִּשְׁלַ֨ח ה' אֶת־יְרֻבַּ֤עַל וְאֶת־בְּדָן֙ וְאֶת־יִפְתָּ֔ח וְאֶת־שְׁמוּאֵ֖ל וַיַּצֵּ֥ל אֶתְכֶ֖ם מִיַּ֥ד אֹיְבֵיכֶם֙ מִסָּבִ֔יב וַתֵּשְׁב֥וּ בֶ֖טַח." (And Hashem sent Yerubaal, and Bedan, and Yiftach, and Shmuel, and He delivered you from the hand of your enemies all around, and you dwelt securely.) Samuel is speaking here, yet he refers to himself in the third person ("ואת שמואל"). This common biblical trope, where the speaker refers to himself or his progeny in the third person or with a broader scope, elevates the personal experience to a prophetic, universal truth. It suggests that David's song, while deeply personal, is also a testament to God's enduring covenant with Israel through the Davidic dynasty. The personal prayer becomes a declaration of divine faithfulness for generations to come.

The "Rock" Motif (Theme of Divine Steadfastness)

The notion of God as a "rock," "fortress," or "stronghold" is a recurring motif throughout Tanakh, especially in Davidic poetry. For instance, Psalm 18 opens with "ה' סַלְעִ֣י וּמְצֻדָתִ֣י וּמְפַלְטִי אֵלִי צוּרִי אֶחֱסֶה־בּוֹ מָגִנִּי וְקֶרֶן־יִשְׁעִי מִשְׂגַּבִּי" (Hashem is my rock, my fortress, and my deliverer; my God, my rock, in whom I take refuge; my shield, and the horn of my salvation, my high tower). The use of Migdol in II Samuel 22:51 resonates with this robust imagery, aligning God with an unassailable, ever-present source of protection and rescue. This intertextual consistency reinforces the theological understanding of God's unwavering support for His chosen, regardless of the precise grammatical form.

Psak/Practice

While the sugya of מגדיל/מגדל in II Samuel 22:51 does not directly yield halakha l'maaseh in terms of practical observance, it profoundly informs our meta-psak heuristic regarding the sacred nature of the Masoretic Text and the methodology of lomdus.

Firstly, it underscores the principle of "אין מוקדם ומאוחר בתורה" (there is no chronological order in the Torah, and by extension, in Nach when dealing with thematic parallels). The presence of David's song in both Samuel and Psalms, with subtle textual variations, necessitates a holistic approach to understanding the mesorah. We don't simply dismiss one as a "copy" but seek the unique interpretive contribution of each.

Secondly, it highlights the immense significance of ketiv* and *keri. The keri is not merely a correction but an equally authoritative, often complementary, reading that enriches our understanding. The halakha generally follows the keri for public reading, but the ketiv retains its interpretive power for derash and deeper study. This teaches us that the layers of textual transmission are not accidental but intentional, inviting multifaceted exploration. The practice is to read Migdol but to be aware that Magdil is written, and both contribute to the comprehensive meaning.

Finally, the discussion on the makkef and line counts by Minchat Shai, connecting to Shir Ha'azinu, demonstrates the holistic reverence for the text's physical form. Even elements like word breaks and numerical counts are considered part of the divine revelation, hinting at deeper mystical or thematic connections. This fosters a meticulous approach to textual study, where no detail is too small to be overlooked, and every aspect of the mesorah is deemed worthy of profound contemplation. Thus, the psak here is not about what to do, but how to approach divrei Elokim Chaim – with utmost precision, reverence, and a readiness to uncover multiple layers of meaning.

Takeaway

The ketiv/keri of Magdil/Migdol in II Samuel 22:51, when read through the lens of our Rishonim and Acharonim, reveals the profound depth of the Masoretic tradition, where subtle textual variations are not errors but intentional invitations to richer theological and linguistic understanding of God's unwavering and magnified salvation. This meticulous textual engagement serves as a bedrock for all future lomdus.

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Footnotes

[1] II Samuel 22:51 [2] Metzudat David on II Samuel 22:51:1 [3] Metzudat David on II Samuel 22:51:2 [4] 1 Samuel 12:11 [5] Ralbag on II Samuel 22:51:1 [6] Minchat Shai on II Samuel 22:51:1 [7] Minchat Shai on II Samuel 22:51:2-3 [8] Radak on II Samuel 22:51:1 [9] Metzudat Zion on II Samuel 22:51:1 [10] Psalm 18:51 [11] Psalm 18:3