Armenia in comments -- Book: 2 Kings (2 Samuel) (t2Kings) Թագաւորութիւններ Բ
Searched terms: hitti
t2Kings 23:39 Uriah the Hittite: thirty and seven in all - To these the author of Ch1 11:41 adds Zabad son of Ahlai.
Ch1 11:42 - Adina the son of Shiza the Reubenite, a captain of the Reubenites, and thirty with him.
Ch1 11:43 - Hanan the son of Maachah, and Joshaphat the Mithnite,
Ch1 11:44 - Uzzia the Ashterathite, Shama and Jehiel the sons of Hothan the Aroerite,
Ch1 11:45 - Jediael the son of Shimri, and Joha his brother, the Tizite,
Ch1 11:46 - Eliel the Mahavite, and Jeribai, and Joshaviah, the sons of Elnaam, and Ithmah the Moabite,
Ch1 11:47 - Eliel, and Obed, and Jasiel the Mesobaite.
The 4th and 5th verses are very obscure; L. De Dieu gives them a good meaning, if not the true one: -
"The perpetuity of his kingdom David amplifies by a comparison to three natural things, which are very grateful to men, but not constant and stable. For the sun arises and goes down again; the morning may be clear, but clouds afterwards arise; and the tender grass springs up, but afterwards withers. Not so, said he, is my kingdom before God; it is flourishing like all these, but perpetual, for he has made an everlasting covenant with me, though some afflictions have befallen me; and he has not made all my salvation and desire to grow."
De Dieu repeats כ ke, the note of similitude, thrice; and the following is his version: -
"The God of Israel said, the Rock of Israel spake unto me, (or concerning me): The just man ruleth among men; he ruleth in the fear of God. And, as the sun ariseth with a shining light; as the morning is without clouds by reason of its splendor; as, from rain, the tender grass springeth out of the earth; truly so is not my house with God: because he hath made an everlasting covenant with me; disposed in all things, and well kept and preserved in that order. Although he doth not make all my deliverance and desire to grow, i.e., though some adversities happen to me and my family; yet, that always remains, which, in the covenant of God made with me, is in all things orderly, disposed, and preserved."
See Bishop Patrick on the place.
Once more I must beg the reader to refer to the First Dissertation of Dr. Kennicott, on the present state of the printed Hebrew text; in which there is not only great light cast on this subject, several corruptions in the Hebrew text being demonstrated, but also many valuable criticisms on different texts in the sacred writings. There are two Dissertations, 2 vols. 8 vo.; and both very valuable.
Next: 2 Kings (2 Samuel) Chapter 24
t2Kings 23:36 It is remarkable that we have several foreigners at this part of the list: Igal of Zobah, Zelek the Ammonite, Uriah the Hittite, and perhaps Nahari the Beerothite. The addition of Zelek to the mighty men was probably the fruit of David's war with Ammon Sa2 8:12; 10; Sa2 12:26-31. 2 Kings (2 Samuel) 23:39 t2Kings 23:39 Thirty and seven in all - This reckoning is correct, though only 36 "names" are given, the names of only two of the second triad being recorded, but 31 names are given from Sa2 23:24 to the end, which, added to the two triads, or six, makes 37. Joab as captain of the whole host stands quite alone. In Ch1 11:41-47; after Uriah the Hittite, there follow sixteen other names, probably the names of those who took the places of those in the former list, who died from time to time, or who were added when the number was less rigidly restricted to thirty. Next: 2 Kings (2 Samuel) Chapter 24
t2Kings 23:8 The following list of David's heroes we also find in 1 Chron 11:10-47, and expanded at the end by sixteen names (Ch1 11:41-47), and attached in Ch1 11:10 to the account of the conquest of the fortress of Zion by the introduction of a special heading. According to this heading, the heroes named assisted David greatly in his kingdom, along with all Israel, to make him king, from which it is evident that the chronicler intended by this heading to justify his appending the list to the account of the election of David as king over all the tribes of Israel (Ch1 11:1), and of the conquest of Zion, which followed immediately afterwards. In every other respect the two lists agree with one another, except that there are a considerable number of errors of the text, more especially in the names, which are frequently corrupt in both texts, to that the true reading cannot be determined with certainty. The heroes enumerated are divided into three classes. The first class consists of three, viz., Jashobeam, Eleazar, and Shammah, of whom certain brave deeds are related, by which they reached the first rank among David's heroes (Sa2 23:8-12). They were followed by Abishai and Benaiah, who were in the second class, and who had also distinguished themselves above the rest by their brave deeds, though they did not come up to the first three (Sa2 23:18-23). The others all belonged to the third class, which consisted of thirty-two men, of whom no particular heroic deeds are mentioned (vv. 24-39). Twelve of these, viz., the five belonging to the first two classes and seven of the third, were appointed by David commanders of the twelve detachments into which he divided the army, each detachment to serve for one month in the year (1 Chron 27). These heroes, among whom we do not find Joab the commander-in-chief of the whole of the forces, were the king's aides-de-camp, and are called in this respect השּׁלשׁי (Sa2 23:8), though the term השּׁלשׁים (the thirty, Sa2 23:13, Sa2 23:23, Sa2 23:24) was also a very customary one, as their number amounted to thirty in a round sum. It is possible that at first they may have numbered exactly thirty; for, from the very nature of the case, we may be sure than in the many wars in which David was engaged, other heroes must have arisen at different times, who would be received into the corps already formed. This will explain the addition of sixteen names in the Chronicles, whether the chronicler made us of a different list from that employed by the author of the books before us, and one belonging to a later age, or whether the author of our books merely restricted himself to a description of the corps in its earlier condition.
Sa2 23:8-12
Heroes of the first class. - The short heading to our text, with which the list in the Chronicles also beings (Ch1 11:11), simply gives the name of these heroes. But instead of "the names of the mighty men," we have in the Chronicles "the number of the mighty men." This variation is all the more striking, from the fact that in the Chronicles the total number is not given at the close of the list as it is in our text. At the same time, it can hardly be a copyist's error for מבחר (selection), as Bertheau supposes, but must be attributable to the fact that, according to Sa2 23:13, Sa2 23:23, and Sa2 23:24, these heroes constituted a corps which was named from the number of which it originally consisted. The first, Jashobeam, is called "the chief of the thirty" in the Chronicles. Instead of ישׁבעם (Jashobeam), the reading in the Chronicles, we have here בּשּׁבת ישׁב (Josheb-basshebeth), unquestionably a spurious reading, which probably arose, according to Kennicott's conjecture, from the circumstance that the last two letters of ישׁבעם were written in one MS under בּשּׁבת in the line above (Sa2 23:7), and a copyist took בשׁבת from that line by mistake for עם. The correctness of the reading Jashobeam is established by Ch1 27:2. The word תּחכּמני is also faulty, and should be corrected, according to the Chronicles, into בּן־חכמוני (Ben-hachmoni); for the statement that Jashobeam was a son (or descendant) of the family of Hachmon (Ch1 27:32) can easily be reconciled with that in Ch1 27:2, to the effect that he was a son of Zabdiel. Instead of השּׁלשׁים ראשׁ (head of the thirty), the reading in the Chronicles, we have here השּׁלשׁי ראשׁ (head of the three). Bertheau would alter our text in accordance with the Chronicles, whilst Thenius proposes to bring the text of the Chronicles into accordance with ours. But although the many unquestionable corruptions in the verse before us may appear to favour Bertheau's assumption, we cannot regard either of the emendations as necessary, or even warrantable. The proposed alteration of השּׁלשׁי is decidedly precluded by the recurrence of השּׁלשׁי ראשׁ in Sa2 23:18, and the alteration of השּׁלשׁים in the Chronicles by the repeated allusion to the שׁלשׁים, not only in Sa2 23:15, 42; Sa2 12:4, and Ch1 27:6 of the Chronicles, but also in Sa2 23:13, Sa2 23:23, and Sa2 23:24 of the chapter before us. The explanation given of שׁלשׁי and שׁלשׁים, as signifying chariot-warriors, is decidedly erroneous;
(Note: This explanation, which we find in Gesenius (Thes. and Lex.) and Bertheau, rests upon no other authority than the testimony of Origen, to the effect that an obscure writer gives this interpretation of τριστάτης, the rendering of שׁלישׁ, an authority which is completely overthrown by the writer of the gloss in Octateuch. (Schleussner, Lex. in lxx t. v. p. 338), who gives this explanation of τριστάτας: τοὺς παρὰ χεῖρα τοῦ βασιλέως ἀριστερὰν τρίτης μοίρας ἄρχοντας. Suidas and Hesychius give the same explanation (s. v. τριστάται). Jerome also observes (ad Ezek 23): "It is the name of the second rank next to the king.")
for the singular השּׁלישׁ is used in all the passages in which the word occurs to signify the royal aide-de-camp (Kg2 7:2, Kg2 7:17, Kg2 7:19; Kg2 9:25; Kg2 15:25), and the plural שׁלישׁים the royal body-guard, not only in Kg2 15:25, but even in Kg1 9:22, and Exo 14:7; Exo 15:4, from which the meaning chariot-warriors has been derived. Consequently השּׁלשׁי ראשׁ is the head of the king's aides-de-camp, and the interchange of השּׁלשׁי with the השּׁלשׁים of the Chronicles may be explained on the simple ground that David's thirty heroes formed his whole body of adjutants. The singular שׁלשׁי is to be explained in the same manner as הכּרתי (see at Sa2 8:18). Luther expresses the following opinion in his marginal gloss with regard to the words which follow (העצנו עדינו הוּא עדינו): "We believe the text to have been corrupted by a writer, probably from some book in an unknown character and bad writing, so that orer should be substituted for adino, and ha-eznib for eth hanitho:" that is to say, the reading in the Chronicles, "he swung his spear," should be adopted (cf. Sa2 23:18). This supposition is certainly to be preferred to the attempt made by Gesenius (Lex.) and v. Dietrich (s. v. עדין) to find some sense in the words by assuming the existence of a verb עדּן and a noun עצן, a spear, since these words do not occur anywhere else in Hebrew; and in order to obtain any appropriate sense, it is still necessary to resort to alterations of the text. "He swung his spear over eight hundred slain at once." This is not to be understood as signifying that he killed eight hundred men at one blow, but that in a battle he threw his spear again and again at the foe, until eight hundred men had been slain. The Chronicles give three hundred instead of eight hundred; and as that number occurs again in Sa2 23:18, in the case of Abishai, it probably found its way from that verse into this in the book of Chronicles.
Sa2 23:9-10
"After him (i.e., next to him in rank) was Eleazar the son of Dodai the Ahohite, among the three heroes with David when they defied the Philistines, who had assembled there, and the Israelites drew near." The Chethib דדי is to be read דּודי, Dodai, according to Ch1 27:4, and the form דּודו (Dodo) in the parallel text (Ch1 11:12) is only a variation in the form of the name. Instead of בּן־אחחי (the son of Ahohi) we find העחחי (the Ahohite) in the Chronicles; but the בּן must not be struck out on that account as spurious, for "the son of an Ahohite" is the same as "the Ahohite." For גּבּרים בּשׁלשׁה we must read הגּבּרים בּשׁלשׁה, according to the Keri and the Chronicles. שׁלשׁה is not to be altered, since the numerals are sometimes attached to substantives in the absolute state (see Ges. 120, 1). "The three heroes" are Jashobeam, Eleazar, and Shammah (Sa2 23:11), who reached the first rank, according to Sa2 23:19, among the heroes of David. Instead of בּפּלשׁתּים בּחרפם (when they defied the Philistines), we find in the Chronicles והפּלשׁתּים דּמּים בּפּס, "at Pas-dammim," i.e., most probably Ephes-dammim (Sa1 17:1), where the Philistines were encamped when Goliath defied the Israelites. Thenius, Bertheau, and Bttcher therefore propose to alter our text so as to make it correspond to that of the Chronicles, and adduce as the reason the fact that in other passages חרף is construed with the accusative, and that שׁם, which follows, presupposes the previous mention of the place referred to. But the reasons are neither of them decisive. חרף .evisiced is not construed with the accusative alone, but also with ל (Ch2 32:17), so that the construction with ב is quite a possible one, and is not at variance with the idea of the word. שׁם again may also be understood as referring to the place, not named, where the Philistines fought with the Israelites. The omission of אשׁר before נעספוּ is more difficult to explain; and והפּלשׁתּים, which we find in the Chronicles, has probably dropped out after בּפּלשׁתּים. The reading in the Chronicles דּמּים בּפּס (בּאפס) is probably only a more exact description of the locality, which is but obscurely indicated in our text by בּפּלשׁתּים בּחרפם; for these words affirm that the battle took place where the Israelites had once been defied by the Philistines (Sa1 17:10), and where they repaid them for this defiance in a subsequent conflict. The Philistines are at any rate to be regarded as the subject to נעספוּ, and these words are a circumstantial clause: the Philistines had assembled together there to battle, and the Israelites had advanced to the attack. The heroic act of Eleazar is introduced with "he arose." He arose and smote the Philistines till his hand was weary and clave to his sword, i.e., was so cramped as to be stiffened to the sword. Through this Jehovah wrought a great salvation for Israel on that day, "and the people (the soldiers) turned after him only to plunder," sc., because he had put the enemy to flight by himself. אחריו שׁוּב does not mean to turn back from flight after him, but is the opposite of מאחרי שׁוּב, to turn away from a person (Sa1 15:11, etc.), so that it signifies "to turn to a person and follow behind him." Three lines have dropped out from the parallel text of the Chronicles, in consequence of the eye of a copyist having wandered from נעספוּ פלשׁתּים in Sa2 23:9 to פלשׁתּים ויּעספוּ in Sa2 23:11.
Sa2 23:11-12
The third leading hero was Shammah, the son of Age the Hararite (הררי is probably contracted from ההררי, Sa2 23:33). He also made himself renowned by a great victory over the Philistines. The enemy had gathered together לחיּה, "as a troop," or in a crowd. This meaning of היּה (here and Sa2 23:13, and possibly also in Psa 68:11) is thoroughly established by the Arabic (see Ges. Thes. p. 470). But it seems to have fallen into disuse afterwards, and in the Chronicles it is explained in Sa2 23:13 by מלחמה, and in Sa2 23:15 by מחנה. "On a portion of a field of lentils there," sc., where the Philistines had gathered together, the people (of Israel) were smitten. Then Shammah stationed himself in the midst of the field, and יצּילה, "wrested it," from the foe, and smote the Philistines. Instead of עדשׁים, lentils, we find in the Chronicles שׁלעורים, barley, a very inconsiderable difference.
Sa2 23:13-15
To this deed there is appended a similar heroic feat performed by three of the thirty heroes whose names are not given. The Chethib שׁלשׁים is evidently a slip of the pen for שׁלשׁה (Keri and Chronicles). The thirty chiefs are the heroes named afterwards. As שׁלשׁה has no article either in our text or the Chronicles, the three intended are not the three already mentioned (Jashobeam, Eleazar, and Shammah), but three others out of the number mentioned in Sa2 23:24. These three came to David in the harvest time unto the cave of Adullam (see at Sa1 22:1), when a troop of the Philistines was encamped in the valley of Rephaim, and David was on the mountain fortress, and a Philistian post was then in Bethlehem. And David longed for water, and said, "Oh that one would bring me water to drink out of the well of Bethlehem at the gate!" The encampment of the Philistines in the valley of Rephaim, and the position of David on the mountain fortress (בּמּצוּדה), render it probable that the feat mentioned here took place in the war with the Philistines described in Sa2 5:17. Robinson could not discover any well in Bethlehem, "especially none 'by the gate,' except one connected with the aqueduct on the south" (Palestine, vol. ii. p. 158). בּשּׁער need not be understood, however, as signifying that the well was in or under the gate; but the well referred to may have been at the gate outside the city. The well to which tradition has given the name of "David's well" (cisterna David), is about a quarter of an hour's walk to the north-east of Bethlehem, and, according to Robinson's description, is "merely a deep and wide cistern or cavern now dry, with three or four narrow openings cut in the rock." But Ritter (Erdk. xvi. p. 286) describes it as "deep with clear cool water, into which there are three openings from above, which Tobler speaks of as bored;" and again as a cistern "built with peculiar beauty, from seventeen to twenty-one feet deep, whilst a house close by is pointed out to pilgrims as Jesse's house."
Sa2 23:16-17
The three heroes then broke through the camp of the Philistines at Bethlehem, i.e., the outpost that occupied the space before the gate, fetched water out of the well, and brought it to David. He would not drink it, however, but poured it out upon the ground to the Lord, as a drink-offering for Jehovah. "He poured it out upon the earth, rendering Him thanks for the return of the three brave men" (Clericus). And he said, "Far be it from me, O Jehovah, to do this! The blood of the men who went with their lives (i.e., at the risk of their lives)," sc., should I drink it? The verb אשׁתּה is wanting in our text, but is not to be inserted according to the Chronicles as though it had fallen out; the sentence is rather to be regarded as an aposiopesis. יהוה after לי חלילה is a vocative, and is not to be altered into מיהוה according to the מאלחי of the Chronicles. The fact that the vocative does not occur in other passages after לי חלילה proves nothing. It is equivalent to the oath יהוה חי (Sa1 14:45). The chronicler has endeavoured to simplify David's exclamation by completing the sentence. בּנפשׁותם, "for the price of their souls," i.e., at the risk of their lives. The water drawn and fetched at the risk of their lives is compared to the soul itself, and the soul is in the blood (Lev 17:11). Drinking this water, therefore, would be nothing else than drinking their blood.
Sa2 23:18-19
Heroes of the second class. - Sa2 23:18, Sa2 23:19. Abishai, Joab's brother (see Sa1 26:6), was also chief of the body-guard, like Jashobeam (Sa2 23:8 : the Chethib השּׁלשׁי is correct; see at Sa2 23:8). He swung his spear over three hundred slain. "He had a name among the three," i.e., the three principal heroes, Jashobeam, Eleazar, and Shammah. The following words, מן־השּׁלשׁה, make no sense. השּׁלשׁה is an error in writing for השּׁלשׁים, as Sa2 23:23 shows in both the texts (Sa2 23:25 of the Chronicles): an error the origin of which may easily be explained from the word שׁלשׁה, which stands immediately before. "He was certainly honoured before the thirty (heroes of David), and became their chief, but he did not come to the three," i.e., he was not equal to Jashobeam, Eleazar, and Shammah. הכי has the force of an energetic assurance: "Is it so that," i.e., it is certainly so (as in Sa2 9:1; Gen 27:36; Gen 29:15).
Sa2 23:20-23
Benaiah, the son of Jehoiada, "Jehoiada the priest" according to Ch1 27:5, possibly the one who was "prince for Aaron," i.e., of the family of Aaron, according to Ch1 12:27, was captain of the Crethi and Plethi according to Sa2 8:18 and Sa2 20:23. He was the son of a brave man, rich in deeds (חי is evidently an error for חיל in the Chronicles), of Kabzeel in the south of Judah (Jos 15:21). "He smote the two Ariels of Moab." The Arabs and Persians call every remarkably brave man Ariel, or lion of God (vid., Bochart, Hieroz. ii. pp. 7, 63). They were therefore two celebrated Moabitish heroes. The supposition that they were sons of the king of the Moabites is merely founded upon the conjecture of Thenius and Bertheau, that the word בּני (sons of) has dropped out before Ariel. "He also slew the lion in the well on the day of the snow," i.e., a lion which had been driven into the neighbourhood of human habitations by a heavy fall of snow, and had taken refuge in a cistern. The Chethib האריה and בּאר are the earlier forms for the Keris substituted by the Masoretes הארי and הבּור, and consequently are not to be altered. He also slew an Egyptian of distinguished size. According to the Keri we should read מראה אישׁ (instead of מראה fo daetsni( א אשׁר), "a man of appearance," i.e., a distinguished man, or a man of great size, ἄνδρα ὀρατόν (lxx); in the Chronicles it is simplified as מדּה אישׁ, a man of measure, i.e., of great height. This man was armed with a spear or javelin, whereas Benaiah was only armed with a stick; nevertheless the latter smote him, took away his spear, and slew him with his own weapon. According to the Chronicles the Egyptian was five cubits high, and his spear like a weaver's beam. Through these feats Benaiah acquired a name among the three, though he did not equal them (Sa2 23:22, Sa2 23:23, as in Sa2 23:18, Sa2 23:19); and David made him a member of his privy council (see at Sa1 22:14).
Sa2 23:24-25
Heroes of the third class. - Sa2 23:24. "Asahel, the brother of Joab, among the thirty," i.e., belonging to them. This definition also applies to the following names; we therefore find at the head of the list in the Chronicles, החילים וגבּורי, "and brave heroes (were)." The names which follow are for the most part not further known. Elhanan, the son of Dodo of Bethlehem, is a different man from the Bethlehemite of that name mentioned in Sa2 21:19. Shammah the Harodite also must not be confounded with the Shammahs mentioned in Sa2 23:11 and Sa2 23:33. In the Chronicles we find Shammoth, a different form of the name; whilst ההרורי is an error in writing for החרדי, i.e., sprung from Harod (Jdg 7:1). This man is called Shamhut in Ch1 27:8; he was the leader of the fifth division of David's army. Elika or Harod is omitted in the Chronicles; it was probably dropped out in consequence of the homoioteleuton החרדי.
Sa2 23:26
Helez the Paltite; i.e., sprung from Beth-pelet in the south of Judah (Jos 15:27). He was chief of the seventh division of the army (compare Ch1 27:10 with Ch1 11:27, though in both passages הפּלטי is misspelt הפּלני). Ira the son of Ikkesh of Tekoah in the desert of Judah (Sa2 14:2), chief of the sixth division of the army (Ch1 27:9).
Sa2 23:27
Abiezer of Anathoth (Anata) in Benjamin (see at Jos 18:24), chief of the ninth division of the army (Ch1 27:12). Mebunnai is a mistake in spelling for Sibbechai the Hushathite (compare Sa2 21:18 and Ch1 11:29). According to Ch1 27:11, he was chief of the eighth division of the army.
Sa2 23:28
Zalmon the Ahohite, i.e., sprung from the Benjaminite family of Ahoah, is not further known. Instead of Zalmon we find Ilai in the Chronicles (Sa2 23:29); but which of the two names is the correct one it is impossible to decide. Maharai of Netophah: according to Ezr 2:22 and Neh 7:26, Netophah was a place in the neighbourhood of Bethlehem, but it has not yet been discovered, as Beit Nattif, which might be thought of, is too far from Bethlehem (vid., Rob. Pal. ii. p. 344, and Tobler, Dritte Wanderung, pp. 117-8). According to Ch1 27:13, Maharai belonged to the Judahite family of Serah, and was chief of the tenth division of the army.
Sa2 23:29
Cheleb, more correctly Cheled (Ch1 11:30; or Cheldai, Ch1 27:15), also of Netophah, was chief of the twelfth division of the army. Ittai (Ithai in the Chronicles), the son of Ribai of Gibeah of Benjamin, must be distinguished from Ittai the Gathite (Sa2 15:19). Like all that follow, with the exception of Uriah, he is not further known.
Sa2 23:30
Benaiah of Phir'aton in the tribe of Ephraim, a place which has been preserved in the village of Fer'ata, to the south-west of Nablus (see at Jdg 12:13). Hiddai (wrongly spelt Hudai in the Chronicles), out of the valleys of Gaash, in the tribe of Ephraim by the mountain of Gaash, the situation of which has not yet been discovered (see at Jos 24:30).
Sa2 23:31
Abi-Albon (written incorrectly Abiel in the Chronicles) the Arbathite, i.e., from the place called Beth-haarabah or Arabah (Jos 15:61 and Jos 18:18, Jos 18:22) in the desert of Judah, on the site of the present Kasr Hajla (see at Jos 15:6). Azmaveth of Bahurim: see at Sa2 16:5.
Sa2 23:32-33
Eliahba of Shaalbon or Shaalbin, which may possibly have been preserved in the present Selbit (see at Jos 19:42). The next two names, יהונתן ישׁן בּני and ההררי שׁמּה (Bneyashen Jehonathan and Shammah the Hararite), are written thus in the Chronicles (Sa2 23:34), ההררי בּן־שׁגא יונתן הגּזוני השׁם בּני: "Bnehashem the Gizonite, Jonathan the son of Sage the Hararite," The text of the Chronicles is evidently the more correct of the two, as Bne Jashen Jehonathan does not make any sense. The only question is whether the form השׁם בּני is correct, or whether בּני has not arisen merely through a misspelling. As the name does not occur again, all that can be said is that Bne hashem must at any rate be written as one word, and therefore should be pointed differently. The place mentioned, Gizon, is unknown. שׁמּה for בּן־שׁגא probably arose from Sa2 23:11. Ahiam the son of Sharar or Sacar (Chron.) the Ararite (in the Chronicles the Hararite).
Sa2 23:34
The names in Sa2 23:34, Eliphelet ben-Ahasbai ben-Hammaacathi, read thus in the Chronicles (Sa2 23:35, Sa2 23:36): Eliphal ben-Ur; Hepher hammecerathi. We see from this that in ben-Ahasbai ben two names have been fused together; for the text as it lies before us is rendered suspicious partly by the fact that the names of both father and grandfather are given, which does not occur in connection with any other name in the whole list, and partly by the circumstance that בּן cannot properly be written with המּעכתי, which is a Gentile noun. Consequently the following is probably the correct way of restoring the text, המּעכתי חפר בּן־אוּר אליפלט, Eliphelet (a name which frequently occurs) the son of Ur; Hepher the Maachathite, i.e., of Maacah in the north-east of Gilead (see at Sa2 10:6 and Deu 3:14). Eliam the son of Ahithophel the Gilonite, the clever but treacherous counsellor of David (see at Sa2 15:12). This name is quite corrupt in the Chronicles.
Sa2 23:35
Hezro the Carmelite, i.e., of Carmel in the mountains of Judah (Sa1 25:2). Paarai the Arbite, i.e., of Arab, also in the mountains of Judah (Jos 15:52). In the Chronicles we find Naarai ben-Ezbi: the latter is evidently an error in writing for ha-Arbi; but it is impossible to decide which of the two forms, Paarai and Naarai, is the correct one.
Sa2 23:36
Jigal the son of Nathan of Zoba (see at Sa2 8:3): in the Chronicles, Joel the brother of Nathan. Bani the Gadite: in the Chronicles we have Mibhar the son of Hagri. In all probability the names inf the Chronicles are corrupt in this instance also.
Sa2 23:37
Zelek the Ammonite, Nacharai the Beerothite (of Beeroth: see at Sa2 4:2), the armour-bearer of Joab. Instead of נשׂאי, the Keri and the Chronicles have נשׂא: the latter reading is favoured by the circumstance, that if more than one of the persons named had been Joab's armour-bearers, their names would most probably have been linked together by a copulative vav.
Sa2 23:38
Ira and Gareb, both of them Jithrites, i.e., sprung from a family in Kirjath-jearim (Ch1 2:53). Ira is of course a different man from the cohen of that name (Sa2 20:26).
Sa2 23:39
Uriah the Hittite is well known from Sa2 11:3. "Thirty and seven in all." This number is correct, as there were three in the first class (Sa2 23:8-12), two in the second (Sa2 23:18-23), and thirty-two in the third (vv. 24-39), since Sa2 23:34 contains three names according to the amended text. Next: 2 Kings (2 Samuel) Chapter 24
t2Kings 23:39
Uriah the Hittite: (o) thirty and seven in all. (o) These came to David, and helped restore him to his kingdom. Next: 2 Kings (2 Samuel) Chapter 24
t2Kings 23:37
Zelek the Ammonite,.... Who was so either by birth, and became a proselyte; so the Targum says, he was of the children of Ammon; or is so called, because he had sojourned some time in their land, or had done some exploits against them; unless he was of Chepharhaammonai, a city of the tribe of Benjamin, Jos 18:24, Naharai the Beerothite; native of Beeroth, a city in the same tribe, Jos 18:25, armourbearer to Joab the son of Zeruiah; Joab had ten of them, this perhaps was the chief of them, Sa2 18:15; who was advanced to be a captain, and therefore has a name and place among the thirty, very likely for some military, exploits performed by him; he is in the list of David's worthies, though not Joab his master, as before observed; the reason of Joab being left out is either because he was over them all, as before noted; according to Josephus (t), Uriah the Hittite, after mentioned, was an armourbearer to Joab. (t) Antiqu. l. 7. c. 7. sect. 1. 2 Kings (2 Samuel) 23:38 t2Kings 23:39
Uriah the Hittite,.... The husband of Bathsheba; of whom See Gill on Sa2 11:3, thirty and seven all; reckoning the three mighty men of the first class, the three of the second, and the third class consisting of thirty men, whose names are as above, and Joab the general and head of them all. In Ch1 11:41, Zabad the son of Ahlai follows Uriah as one of this catalogue; he succeeding in honour one that soon died, particularly Elika, Sa2 23:25, who is omitted in Chronicles, where a list of fifteen more is given, Ch1 11:42; at the head of which stands Adina a Reubenite, "and thirty" are said to be "with him", according to our version; but should be rendered, as by Junius and Tremellius, "but the thirty were superior to him", that is, the above thirty; for these fifteen, though brave men, were of lesser note. Next: 2 Kings (2 Samuel) Chapter 24
t2Kings 23:8 I. The catalogue which the historian has here left upon record of the great soldiers that were in David's time is intended, 1. For the honour of David, who trained them up in the arts of exercises of war, and set them an example of conduct and courage. It is the reputation as well as the advantage of a prince to be attended and served by such brave men as are here described. 2. For the honour of those worthies themselves, who were instrumental to bring David to the crown, settle and protect him in the throne, and enlarge his conquests. Note, Those that in public stations venture themselves, and lay out themselves, to serve the interests of their country, are worthy of double honour, both to be respected by those of their own age and to be remembered by posterity. 3. To excite those that come after to a generous emulation. 4. To show how much religion contributes to the inspiring of men with true courage. David, both by his psalms and by his offerings for the service of the temple, greatly promoted piety among the grandees of the kingdom (Ch1 29:6), and, when they became famous for piety, they became famous for bravery.
II. Now these mighty men are here divided into three ranks: -
1. The first three, who had done the greatest exploits and thereby gained the greatest reputation - Adino (Sa2 23:8), Eleazar (Sa2 23:9, Sa2 23:10), and Shammah, Sa2 23:11, Sa2 23:12. I do not remember that we read of any of these, or of their actions, any where in all the story of David but here and in the parallel place, 1 Chr. 11. Many great and remarkable events are passed by in the annals, which relate rather the blemishes than the glories of David's reign, especially after his sin in the matter Uriah; so that we may conclude his reign to have been really more illustrious than it has appeared to us while reading the records of it. The exploits of this brave triumvirate are here recorded. They signalized themselves in the wars of Israel against their enemies, especially the Philistines. (1.) Adino slew 800 at once with his spear. (2.) Eleazar defied the Philistines, as they by Goliath, had defied Israel, but with better success and greater bravery; for when the men of Israel had gone away, he not only kept his ground, but arose, and smote the Philistines, on whom God struck a terror equal to the courage with which this great hero was inspired. His hand was weary, and yet it clave to his sword; as long as he had any strength remaining he held his weapon and followed his blow. Thus, in the service of God, we should keep up the willingness and resolution of the spirit, notwithstanding the weakness and weariness of the flesh - faint, yet pursuing (Jdg 8:4), the hand weary, yet not quitting the sword. Now that Eleazar had beaten the enemy, the men of Israel, who had gone away from the battle (Sa2 23:9), returned to spoil, Sa2 23:10. It is common for those who quit the field, when any thing is to be done to hasten to it when any thing is to be gotten. (3.) Shammah met with a party of the enemy, that were foraging, and routed them, Sa2 23:11, Sa2 23:12. But observe, both concerning this exploit and the former, it is here said, The Lord wrought a great victory. Note, How great soever the bravery of the instruments is, the praise of the achievement must be given to God. These fought the battles, but God wrought the victory. Let not the strong man then glory in his strength, nor in any of his military operations, but let him that glories glory in the Lord.
2. The next three were distinguished from, and dignified above, the thirty, but attained not to the first three, Sa2 23:23. All great men are not of the same size. Many a bright and benign star there is which is not of the first magnitude, and many a good ship not of the first rate. Of this second triumvirate two only are named, Abishai and Benaiah, whom we have often met with in the story of David, and who seem to have been not inferior in serviceableness, though they were in dignity, to the first three. Here is,
(1.) A brave action of these three in conjunction. They attended David in his troubles, when he absconded, in the cave of Adullam (Sa2 23:13), suffered with him, and therefore were afterwards preferred by him. When David and his brave men who attended him, who had acted so vigorously against the Philistines, were, by the iniquity of the times, in Saul's reign, driven to shelter themselves from his rage in caves and strong holds, no marvel that the Philistines pitched in the valley of Rephaim, and put a garrison even in Bethlehem itself, Sa2 23:13, Sa2 23:14. If the church's guides are so misled as to persecute some of her best friends and champions, the common enemy will, no doubt, get advantage by it. If David had had his liberty, Bethlehem would not have been now in the Philistines' hands. But, being so, we are here told, [1.] How earnestly David longed for the water of the well of Bethlehem. Some make it a public-spirited wish, and that he meant, "O that we could drive the garrison of the Philistines out of Bethlehem, and make that beloved city of mine our own again!" the well being put for the city, as the river often signifies the country it passes through. But if he meant so, those about him did not understand him; therefore it seems rather to be an instance of his weakness. It was harvest-time; the weather was hot; he was thirsty; perhaps good water was scarce, and therefore he earnestly wished, "O that I could but have one draught of the water of the well of Bethlehem!" With the water of that well he had often refreshed himself when he was a youth, and nothing now will serve him but that, though it is almost impossible to come at it. He strangely indulged a humour which he could give no reason for. Other water might quench his thirst as well, but he had a fancy for that above any. It is folly to entertain such fancies and greater folly to insist upon the gratification of them. We ought to check our appetites when they go out inordinately towards those things that really are more pleasant and grateful than other things (Be not desirous of dainties), much more when they are thus set upon such things as only please a humour. [2.] How bravely his three mighty men, Abishai, Benaiah, and another not named, ventured through the camp of the Philistines, upon the very mouth of danger, and fetched water from the well of Bethlehem, without David's knowledge, Sa2 23:16. When he wished for it he was far from desiring that any of his men should venture their lives for it; but those three did, to show, First, How much they valued their prince, and with what pleasure they could run the greatest hardships in his service. David, though anointed king, was as yet an exile, a poor prince that had no external advantages to recommend him to the affection and esteem of his attendants, nor was he in any capacity to prefer or reward them; yet those three were thus zealous for his satisfaction, firmly believing the time of recompence would come. Let us be willing to venture in the cause of Christ, even when it is a suffering cause, as those who are assured that it will prevail and that we shall not lose by it at last. Were they so forward to expose themselves upon the least hint of their prince's mind and so ambitious to please him? And shall not we covet to approve ourselves to our Lord Jesus by a ready compliance with every intimation of his will given us by his word, Spirit and providence? Secondly, How little they feared the Philistines. They were glad of an occasion to defy them. Whether they broke through the host clandestinely, and with such art that the Philistines did not discover them, or openly, and with such terror in their looks that the Philistines durst not oppose them, is not certain; it should seem, they forced their way, sword in hand. But see, [3.] How self-denyingly David, when he had this far-fetched dear-bought water, poured it out before the Lord, Sa2 23:17. First, Thus he would show the tender regard he had to the lives of his soldiers, and how far he was from being prodigal of their blood, Psa 72:14. In God's sight the death of his saints is precious. Secondly, Thus he would testify his sorrow for speaking that foolish word which occasioned those men to put their lives in their hands. Great men should take heed what they say, lest any bad use be made of it by those about them. Thirdly, Thus he would prevent the like rashness in any of his men for the future. Fourthly, Thus he would cross his own foolish fancy, and punish himself for entertaining and indulging it, and show that he had sober thoughts to correct his rash ones, and knew how to deny himself even in that which he was most fond of. Such generous mortifications become the wise, the great, and the good. Fifthly, Thus he would honour God and give glory to him. The water purchased at this rate he thought too precious for his own drinking and fit only to be poured out to God as a drink-offering. If it was the blood of these men, it was God's due, for the blood was always his. Sixthly, Bishop Patrick speaks of some who think that David hereby showed that it was not material water he longed for, but the Messiah, who had the water of life, who, he knew, should be born at Bethlehem, which the Philistines therefore should not be able to destroy. Seventhly, Did David look upon that water as very precious which was got at the hazard of these men's blood, and shall not we much more value those benefits for the purchasing of which our blessed Saviour shed his blood? Let us not undervalue the blood of the covenant, as those do that undervalue the blessings of the covenant.
(2.) The brave actions of two of them on other occasions. Abishai slew 300 men at once, Sa2 23:18, Sa2 23:19. Benaiah did many great things. [1.] He slew two Moabites that were lion-like men, so bold and strong, so fierce and furious. [2.] He slew an Egyptian, on what occasion it is not said; he was well armed but Benaiah attacked him with no other weapon than a walking staff, dexterously wrested his spear out of his hand, and slew him with it, Sa2 23:21. For these and similar exploits David preferred him to be captain of the life-guard or standing forces, Sa2 23:23.
3. Inferior to the second three, but of great note, were the thirty-one here mentioned by name, Sa2 23:24, etc. Asahel is the first, who was slain by Abner in the beginning of David's reign, but lost not his place in this catalogue. Elhanan is the next, brother to Eleazar, one of the first three, Sa2 23:9. The surnames here given them are taken, as it should seem, from the places of their birth or habitation, as many surnames with us originally were. From all parts of the nation, the most wise and valiant were picked up to serve the king. Several of those who are named we find captains of the twelve courses which David appointed, one for each month in the year, 1 Chr. 27. Those that did worthily were preferred according to their merits. One of them was the son of Ahithophel (Sa2 23:34), the son famous in the camp as the father at the council-board. But to find Uriah the Hittite bringing up the rear of these worthies, as it revives the remembrance of David's sin, so it aggravates it, that a man who deserved so well of his king and country should be so ill treated. Joab is not mentioned among all these, either, (1.) to be mentioned; the first, of the first three sat chief among the captains, but Joab was over them as general. Or, (2.) Because he was so bad that he did not deserve to be mentioned; for though he was confessedly a great soldier, and one that had so much religion in him as to dedicate of his spoils to the house of God (Ch1 26:28), yet he lost as much honour by slaying two of David's friends as ever he got by slaying his enemies.
Christ, the Son of David, has his worthies too, who like David's, are influenced by his example, fight his battles against the spiritual enemies of his kingdom, and in his strength are more than conquerors. Christ's apostles were his immediate attendants, did and suffered great things for him, and at length came to reign with him. They are mentioned with honour in the New Testament, as these in the Old, especially, Rev 21:14. Nay, all the good soldiers of Jesus Christ have their names better preserved than even these worthies have; for they are written in heaven. This honour have all his saints. Next: 2 Kings (2 Samuel) Chapter 24