Armenia in comments -- Book: 2 Kings (2 Samuel) (t2Kings) Թագաւորութիւններ Բ
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t2Kings 24::10 David's heart, i.e., his conscience, smote him, after he had numbered the people, or had given orders for the census to be taken. Having now come to a knowledge of his sin, he prayed to the Lord for forgiveness, because he had acted foolishly. The sin consisted chiefly in the self-exaltation which had led to this step (see the introductory remarks).
Sa2 24:11-13
When he rose up in the morning, after he had calmly reflected upon the matter during the night upon his bed, and had been brought to see the folly of his determination, the prophet Gad came to him by the command of God, pointed out to him his fault, and foretold the punishment that would come from God. "Shall seven years of famine come upon thy land, or three months of flight before thine oppressors that they may pursue thee, or shall there be three days of pestilence in thy land? Now mark and see what answer I shall bring to Him that sendeth me." These three verses form one period, in which גד ויּבא (Sa2 24:13) answers as the consequent to וגו דּוד ויּקם in Sa2 24:11, and the words from יהוה וּדבר (Sa2 24:11) to ואעשׂה־לּך) (Sa2 24:12) form a circumstantial clause inserted between. וגו יהוה וּדבר י: "and the word of the Lord had taken place (gone forth) to Gad, David's seer, saying, Go ... thus saith Jehovah, I lay upon thee three (things or evils); choose thee one of them that I may do it to thee." Instead of על נטל, to lay upon, we find נטה in the Chronicles, "to turn upon thee." The three things are mentioned first of all in connection with the execution of Gad's commission to the king. Instead of seven years of famine, we find three years in the Chronicles; the Septuagint has also the number three in the passage before us, and apparently it is more in harmony with the connection, viz., three evils to choose from, and each lasting through three divisions of time. But this agreement favours the seven rather than the three, which is open to the suspicion of being intentionally made to conform to the rest. נסך is an infinitive: "thy fleeing," for that thou fliest before thine enemies. In the Chronicles the last two evils are described more fully, but the thought is not altered in consequence.
Sa2 24:14
David replied, "I am in great trouble. Let us fall into the hand of the Lord, for His mercy is great; but let me not fall into the hand of men." Thus David chose the third judgment, since pestilence comes directly from God. On the other hand, in flight from the enemy, he would have fallen into the hands of men. It is not easy to see, however, how far this could apply to famine; probably inasmuch as it tends more or less to create dependence upon those who are still in possession of the means of life.
Sa2 24:15
God then gave (sent) a pestilence into (upon) Israel, "from the morning till the time of the assembly;" and there died of the people in the whole land (from Dan to Beersheba) seventy thousand men. "From the morning:" on which Gad had foretold the punishment. The meaning of מועד ועד־עת is doubtful. The rendering "to the time appointed," i.e., "till the expiration of the three days," in support of which the Vulgate (ad tempus constitutum) is wrongly appealed to, is precluded not only by the circumstance that, according to Sa2 24:16, the plague was stayed earlier because God repented Him of the evil, so that it did not last so long as was at first appointed, but also by the grammatical difficulty that מועד עת has no article, and can only be rendered "for an (not for the) appointed time." We meet with two different explanations in the ancient versions: one in the Septuagint, ἕως ὥρας ἀρίστου, "till the hour of breakfast," i.e., till the sixth hour of the day, which is the rendering also adopted by the Syriac and Arabic as well as by Kimchi and several of the Rabbins; the other in the Chald:ee (Jonathan), "from the time at which the sacrifice is commonly slain until it is consumed." Accordingly Bochart explains מועד את as signifying "the time at which the people came together for evening prayers, about the ninth hour of the day, i.e., the third hour in the afternoon" (vid., Act 3:1). The same view also lies at the foundation of the Vulgate rendering, according to the express statement of Jerome (traditt. Hebr. in 2 libr. Regum): "He calls that the time appointed, in which the evening sacrifice was offered." It is true that this meaning of מועד cannot be established by precisely analogous passages, but it may be very easily deduced from the frequent employment of the word to denote the meetings and festivals connected with the worship of God, when it generally stands without an article, as for example in the perfectly analogous מועד יום (Hos 9:5; Lam 2:7, Lam 2:22); whereas it is always written with the article when it is sued in the general sense of a fixed time, and some definite period is referred to.
(Note: The objections brought against this have no force in them, viz., that, according to this view, the section must have been written a long time after the captivity (Clericus and Thenius), and that "the perfectly general expression 'the time of meeting' could not stand for the time of the afternoon or evening meeting" (Thenius): for the former rests upon the assumption that the daily sacrifice was introduced after the captivity, - an assumption quite at variance with the historical facts; and the latter is overthrown by the simple remark, that the indefinite expression derived its more precise meaning from the legal appointment of the morning and evening sacrifice as times of meeting for the worship of God, inasmuch as the evening meeting was the only one that could be placed in contrast with the morning.)
We must therefore decide in favour of the latter. But if the pestilence did not last a whole day, the number of persons carried off by it (70,000 men) exceeded very considerably the number destroyed by the most violent pestilential epidemics on record, although they have not unfrequently swept off hundreds of thousands in a very brief space of time. But the pestilence burst upon the people in this instance with supernatural strength and violence, that it might be seen at once to be a direct judgment from God.
Sa2 24:16
The general statement as to the divine judgment and its terrible effects is followed by a more minute description of the judgment itself, and the arrest of the plague. "When the destroying angel ('the angel' is defined immediately afterwards as 'the angel that destroyed the people') stretched out his hand towards Jerusalem to destroy it, Jehovah repented of the evil (for this expression, see Exo 32:14; Jer 26:13, Jer 26:19, etc.; and for the repentance of God, the remarks on Gen 6:6), and He commanded the angel, Enough! stay now thine hand." This implies that the progress of the pestilence was stayed before Jerusalem, and therefore that Jerusalem itself was spared. "And the angel of Jehovah was at the threshing-floor of Aravnah the Jebusite." These words affirm most distinctly that the destroying angel was visible. According to Sa2 24:17, David saw him there. The visible appearance of the angel was to exclude every thought of a natural land plague. The appearance of the angel is described more minutely in the Chronicles: David saw him standing by the threshing-floor of Aravnah between heaven and earth with a drawn sword in his hand, stretched out over Jerusalem. The drawn sword was a symbolical representation of the purpose of his coming (see at Num 22:23 and Jos 5:13). The threshing-floor of Aravnah was situated, like all other threshing-floors, outside the city, and upon an eminence, or, according to the more precise statement which follows, to the north-east of Zion, upon Mount Moriah (see at Sa2 24:25). According to the Chethib of Sa2 24:16, the name of the owner of the floor was האורנה, of Sa2 24:18 ארניה, and of Sa2 24:20 (twice) ארונה. This last form also occurs in Sa2 24:22, Sa2 24:23, and Sa2 24:24, and has been substituted by the Masoretes as the Keri in Sa2 24:16 and Sa2 24:18. In the Chronicles, on the other hand, the name is always written ארנן (Ornan), and hence in the Septuagint we find Ὄρνα in both texts. "The form ארונה (Aravnah) has not a Hebrew stamp, whereas Orna and Ornan are true Hebrew formations. But for this very reason Aravnah appears to be derived from an ancient tradition" (Bertheau).
Sa2 24:17
When David saw the angel, he prayed to the Lord (he and the elders being clothed in mourning costume: Chron.): "Behold, I have sinned, and I have acted perversely; but these, the flock, what have they done? Let Thy hand come upon me and my house." The meaning is: I the shepherd of Thy people have sinned and transgressed, but the nation is innocent; i.e., not indeed free from every kind of blame, but only from the sin which God was punishing by the pestilence. It belongs to the very nature of truly penitential prayer, that the person praying takes all the blame upon himself, acknowledges before God that he alone is deserving of punishment, and does not dwell upon the complicity of others for the sake of palliating his own sin in the sight of God. We must not infer, therefore, from this confession on the part of David, that the people, whilst innocent themselves, had had to atone only for an act of transgression on the part of their king.
Sa2 24:18
David's prayer was heard. The prophet Gad came and said to him by command of Jehovah, "Go up, and erect an altar to the Lord upon the floor of Aravnah the Jebusite." This is all that is communicated here of the word of Jehovah which Gad was to convey to the king; the rest is given afterwards, as is frequently the case, in the course of the subsequent account of the fulfilment of the divine command (Sa2 24:21). David was to build the altar and offer burnt-offerings and supplicatory-offerings upon it, to appease the wrath of Jehovah. The plague would then be averted from Israel. 2 Kings (2 Samuel) 24:19