2nd Samuel Chapter 12 verse 23 Holy Bible

ASV 2ndSamuel 12:23

But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he will not return to me.
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BBE 2ndSamuel 12:23

But now that the child is dead there is no reason for me to go without food; am I able to make him come back to life? I will go to him, but he will never come back to me.
read chapter 12 in BBE

DARBY 2ndSamuel 12:23

But now he is dead, why should I fast? can I bring him back again? I shall go to him, but he will not return to me.
read chapter 12 in DARBY

KJV 2ndSamuel 12:23

But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he shall not return to me.
read chapter 12 in KJV

WBT 2ndSamuel 12:23

But now he is dead, Why should I fast? can I bring him back again? I shall go to him, but he will not return to me.
read chapter 12 in WBT

WEB 2ndSamuel 12:23

But now he is dead, why should I fast? can I bring him back again? I shall go to him, but he will not return to me.
read chapter 12 in WEB

YLT 2ndSamuel 12:23

and now, he hath died, why `is' this -- I fast? am I able to bring him back again? I am going unto him, and he doth not turn back unto me.'
read chapter 12 in YLT

Pulpit Commentary

Pulpit CommentaryVerse 23. - I shall go to him, but he shall not return to me. These words indicate, first of all, much personal feeling for the child. Hence some have supposed that, as Solomon is placed last of Bathsheba's four sons in 2 Samuel 5:14 and 1 Chronicles 3:5, three other sons had already been borne by her, and that consequently this child, the fruit of their adultery, would now have been seven or eight years of age. It is certainly remarkable that in ver. 16 David calls him "the lad" (so the Hebrew), though in every other place he is styled "the child." On the other hand, we gather from ver. 14 that probably he was as yet the only child, and this is the more reasonable view, even if Solomon was the youngest son (but see note on ver. 24). But secondly, the words indicate a belief in the continued existence of the child, and even that David would recognize and know him in the future world. Less than this would have given no comfort to the father for his loss. Now, it is true that we can find no clear dogmatic teaching in the early Scriptures upon the immortality of the soul. Job could give expression to no such hope in Job 7:6-10, and the belief in a world to come would have solved the difficulties of himself and his friends, which really are left unsolved. Even in the Psalms there are words that border on despair (see Psalm 6:5; Psalm 30:9; Psalm 88:11; Psalm 115:17); nor had Hezekiah any such belief in continued existence as could solace him in the expectation of an early death (Isaiah 38:18, 19). This hopelessness was not unnatural at a time when the doctrine had not been as yet clearly taught. On the other hand, in Psalm 17:15 and Psalm 16:9-11 We find proof that David did believe in his own immortality. For though the latter words have a second and higher meaning, yet the primary sense of Psalm 16:10 is that David's own soul (or self) would not always remain in Sheol, the abode of the departed, nor would he, Jehovah's anointed one, see such corruption as would end in annihilation.

Ellicott's Commentary

Ellicott's Commentary for English Readers(23) I shall go to him.--As far as the mere words themselves are concerned, this might be taken as the expression of a Stoic's comfort, "I shall go to the dead, but the dead will not come to me;" but David, in his whole nature and belief, was as far as possible from being a Stoic, and these words in his mouth can scarcely be anything else than an expression of confidence in a life of consciousness beyond the grave, and of the future recognition of those loved on earth.