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David Lay Down to Die While Joab Was Dragged From the Altar

Joab grabbed the horns of the altar with both hands, bronze biting his knuckles. They dragged him off it and killed him there. David died in his own bed.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The King Who Only Lay Down
  2. Two Words the Angel of Death Obeyed
  3. The Single Horse From the Throne
  4. The Mountain That Quaked for a Forgotten Grave
  5. When All Israel Gathered
David Lay Down to Die While Joab Was Dragged From the Altar Click for full size

The King Who Only Lay Down

David did not thrash against his last hour. He lay back on his bed in Jerusalem, the crown set aside, and his breath went out of him the way a lamp gutters low and settles into the wax. The messenger who comes for every soul, king and beggar alike, stood at the bedside and found the old king already lying down, already turned toward sleep. And so Scripture kept one gentle word for the end of him. David "lay down" with his fathers, the way a man lies down at night and trusts that morning will wake him.

In the same turning of the kingdom, another old soldier met his death, and nothing about it was gentle. Joab had led David's armies through every war the throne had ever fought. When his hour came he ran to the Tent of the Lord and seized the horns of the altar with both hands, bronze biting into his knuckles, and he swore he would not let go. He was dragged from it anyway, and the blade found him there. For Joab, Scripture reached for a harder word. Joab "died."

Two Words the Angel of Death Obeyed

Is lying down not already a kind of dying? The bed empties a body and the altar empties a body, and both men were gone by morning. And heaven wrote the two ends in two different hands, not for the sake of grammar.

One reason lay in the manner of it. David died upon his own bed, gathered inward, while Joab was cut down by iron, so the softer word went to the softer death. A second reason lay in the men themselves. David was a king, and a king lies down; Joab was a captain of the host, and a captain falls in the field. The third reason was sharpest of all. Long before, Samuel had poured the oil of anointing over David's head, the oil that sets a man apart and marks him as belonging to God, and that same oil had never once touched Joab. The anointing was the seam between them. It divided the man who sleeps from the man who merely stops.

The Single Horse From the Throne

When God comes near to gather a soul he holds dear, he does not wait for the whole army of heaven to form its ranks. There was once a king whose son was snatched away by raiders. His servants ran to harness the great chariot, every horse in its trace, every outrider in his place, but the king could not stand the delay of it. He threw himself onto a single horse and rode out alone after his child.

So it is told that God himself rode upon one cherub and flew, sweeping down on the wings of the wind. Underneath the whole falling weight of the world are the everlasting arms, and those arms were spread beneath David when he lay down. God keeps hidden worlds folded behind the darkness, curtained away like light behind a drawn veil, and he opens them for the ones he draws close. The anointed king did not drop into a pit when his breath left. He was caught, and carried.

The Mountain That Quaked for a Forgotten Grave

Not every death is met so tenderly by the living. When Joshua was born, no creature on the earth felt the weight of it. When he died, all Israel felt it, and the ground kept the record the people would not. They buried him on the north side of a hill, and Scripture calls that place the hill of Gaash, which means the hill of Quaking. Nowhere else in all of Scripture is such a mountain named. It earned the name in the hour of the funeral.

For Israel had grown careless with the man who carried them across the river into the land. One was busy among his vines. One was bent over his furrows. One was stacking wood to burn for charcoal. Each had somewhere to be and something to finish, and so the mourning for Joshua went half-spoken and the last kindness owed to the dead went unpaid. Heaven looked down on the vineyards and the fields and the smoking kilns, and God moved to shake the whole world loose beneath the feet of a people who could not spare an hour. The mountain quaked in their place. A grave trembled with all the grief the living had kept back.

When All Israel Gathered

It was not always so. When Samuel died, no man stayed among his vines. All Israel gathered as one body and lamented him, tribe beside tribe, for Samuel had gone out year upon year, from town to town, judging them and settling them, and returning each time to his own house in Ramah. They gave him back out of what he had given them. The prophet who had walked to every doorway in the land was carried, at the last, by every hand in it.

One whom a serpent has bitten, the old proverb runs, flinches afterward even at a coil of rope. Israel had let a single grave go unhonored and felt the mountain heave beneath them for it, and they did not make that silence a second time. David lay down and was gathered to his fathers. Joab died with his hands on the altar's horns. Joshua's hill trembles still, somewhere in the north country. And once, the whole house of Israel set down its work in the fields and wept together for the man who had judged it well.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Midrash Tehillim 18:13Midrash Tehillim

Retold in our words. Read the original at the link below.Rabbi Mike Feuer, Jerusalem Anthology · CC-BY

It’s not always what you think. Midrash Tehillim, a collection of homiletic interpretations on the Book of Psalms, offers a glimpse into this very question, and it's wild.

The passage in question revolves around Psalm 18, specifically the verse that speaks of God riding on a cherub and floating on the wings of the wind. But what does it all mean?

Rabbi Tanchuma kicks things off, connecting this verse to future battles between Israel and the nations. He quotes (Zechariah 14:13), "A great tumult from the Lord will arise against them," suggesting that the details of these future wars are already laid out. It’s a cosmic cause and effect. Actions have consequences, and those who exalt themselves will ultimately face destruction, like the generation of the Flood, the builders of the Tower of Babel, the people of Sodom, and even the infamous Gog and Magog. As (Daniel 7:11) says, these powers are ultimately thrown into "the blazing fire.” The House of Jacob will be fire and the House of Joseph flame. (Obadiah 1:18)

Think about Pharaoh in (Exodus 5:2), defiantly asking, "Who is the Lord?" Or Sancheirev in (2 (Kings 19:2)3), blaspheming God through his messengers. Both were punished for their arrogance. In Sancheirev's case, it was an angel, as (2 (Kings 19:3)5) tells us: "Then the angel of the Lord went out…"

The Midrash (rabbinic interpretive commentary) highlights the unique language of "tumult" used in connection with these wars. It suggests that these battles are fought everywhere, encompassing all aspects of existence. Rabbi Yehuda adds that "the spirit comes out only from between the wings of living creatures," further emphasizing the divine presence in these conflicts. The phrase "and floated on the wings of the wind" is key here.

Then comes a powerful analogy. His servants offer him a chariot to give chase. But the king, knowing time is of the essence, doesn't wait for the full procession. Instead, he grabs a single horse and rides after his son. Similarly, the Midrash explains, God doesn't wait for the full "chariot" of divine power. He takes a single cherub from the Throne of Glory and wages war against Egypt, as Psalm 18 says, "and rode on a cherub."

Rabbi Chanina bar Papa gets into the specifics of the divine chariot, contrasting the earthly chariots of flesh and blood with God's celestial chariot. (Deuteronomy 33:27) speaks of God as our refuge, with "everlasting arms" underneath us – a powerful image of divine support.

Then we have the curious phrase "ישת חשך סתרו" (yashet choshech sitro). This means that God has many hidden worlds, and he is going to reveal them. This is supported by the verse that says "he makes darkness his hiding place" (Psalm 18:12). Rabbi Nehemiah adds another layer, suggesting that the darkness brought upon Egypt originated from the darkness of Gehenna, often translated as hell. He cites (Job 10:22), "a land of darkness, like utter darkness," to illustrate this point.

So, what are we left with? It's this: God's battles aren't always fought with brute force or grand displays of power. Sometimes, they are fought with a single cherub, a whisper of wind, or even the darkness of Gehenna. God's ways are mysterious, hidden in plain sight, ready to be revealed when the time is right. He fights for us, not always in the ways we expect, but always with a fierce, unwavering love.

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Midrash Shmuel 23:7Midrash Shmuel

Translation of the source text.Midrash Shmuel, Krakow 1893, Public Domain, on Sefaria · CC-BY-SA

Rabbi Pinchas and Rabbi Yirmiyah in the name of Rabbi Chiyya bar Abba: Is not "lying down" itself death? Rather, because David died upon his bed, "lying down" is written of him; but because Joab was slain, "death" is written of him. Another interpretation: Is not "lying down" itself death? Rather, because David was a king, "lying down" is written of him; but because Joab was a captain of the army, "death" is written of him. Another interpretation: Is not "lying down" itself death? Rather, because David was anointed with the oil of anointing, "lying down" is written of him; but because Joab was not anointed with the oil of anointing, "death" is written of him.

And when Joshua was born, no creature felt it, but when he died all Israel felt it. This is what is written, "And they buried him in the border of his inheritance... on the north side of the hill of Gaash" (Joshua 24:30). Rabbi Berechiah and Rabbi Simon in the name of Rabbi Yehoshua ben Levi: We searched through all of Scripture and did not find a place named the hill of Gaash. And what is "the hill of Gaash"? It teaches that Israel were lax in performing kindness with Joshua bin Nun, and the Holy One, blessed be He, sought to make the whole world quake upon its inhabitants, because Israel were busy with their work, this one busy with his vineyard, and this one busy with his field, and this one busy with his charcoal, therefore they did not perform kindness with Joshua.

When Samuel died, what is written there? "And Samuel died, and all Israel gathered together and lamented him..." (1 Samuel 25:1). Rabbi Yehoshua ben Levi said: The proverb says, "One whom a serpent has bitten is frightened by a rope." Rabbi Shmuel bar Nachman said: To Samuel they gave from his own, because it is written, "And he went year by year..." (and it is written) "and his return was to Ramah, for there was his house, and there he judged Israel" (1 Samuel 7:16-17).

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