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David’s Heroes
2Sa_23:8-39
13And three of the thirty chief went down, and came to David in the harvest-time unto the cave of Adullam; and the troops of the Philistines pitched [encamped] in the valley of Rephaim. 14And David was then in an hold, and the [a] garrison of the Philistines was then in Bethlehem. 15And David longed and said, Oh that one would give me drink of the water of the well of Bethlehem, which is by the gate! 16And the three mighty men broke through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, and took it and brought it to David; nevertheless [and] he would not drink thereof, but poured it out unto the Lord [Jehovah], 17And he said [And said], Be it far from me, O Lord [Jehovah forbid] that I should do this; is not this [shall I drink] the blood of the men that went in jeopardy of their lives? therefore [and] he would not drink it.
These things did these [the] three mighty men.
18And Abishai, the brother of Joab, the son of Zeruiah, was chief among three [better, chief of the thirty]. And he lifted up his spear against three hundred and slew them [300 slain], and had the [a] name among three [the thirty]. Was he 19not [He was] most honourable of three [the thirty], therefore he was [and became] their captain, howbeit [and] he attained not unto the first [om. first] three.
20And Benaiah the son of Jehoiada, the son of [om. the son of] a valiant man of Kabzeel, who had done many acts [man, who had done many acts, of Kabzeel], he slew two lion-like men of Moab. He went down also [And he went down] and slew a [the] lion in the midst of a [the] pit in time [in a day] of snow. 21And he slew an Egyptian, a goodly man [or, a man of great stature], and the Egyptian had a spear in his hand, but [and] he went down to him with a staff, and plucked the spear out of the Egyptian’s hand, and slew him with his own spear. 22These things did Benaiah the son of Jehoiada, and had the [a] name among three mighty men [among the thirty heroes]. 23He was more honourable than the thirty, but he attained not to the first [om. first] three. And David set him over his guard [made him of his privy council].
24Asahel the brother of Joab was one of the thirty, Elhanan the son of Dodo of 25Bethlehem, Shammah the Harodite, Elika the Harodite, 26Helez the Paltite, Ira the son of Ikkesh the Tekoite, Abiezer the Anethothite, Mebunnai the Hushathite, 27Zalmon the Ahohite, Maharai the Netophathite, Heleb the son of Baanah a [the] 28Netophathite, Ittai the son of Ribai, out of Gibeah of the children of Benjamin, 29Benaiah the Pirathonite, Hiddai of the brooks of Gaash [or, of Nahale-Gaash], 30Abi-albon the Arbathite, Azmaveth the Barhumite, Eliahba the Shaalbonite, of, 31the sons of Jashon [probably, Hashem the Gizonite], Jonathan, Shammah the 32, 33Hararite [or, Jonathan the son of Shammah (Shage) the Hararite], Ahiam the 34son of Sharar the Hararite [Ararite], Eliphalet the son of Ahasbai, the son of [or, Hepher] the Maachathite, Eliam the son of Ahithophel the Gilonite, 35Hezrai the Carmelite, Paarai the Arbite, Igal the son of Nathan of Zobah, Bani the Gadite, 36Zelek the Ammonite, Nahari the Beerothite, armour-bearer to Joab the son of Zeruiah, 37, 38Ira an [the] Ithrite, Gareb an [the] Ithrite, Uriah the Hittite; thirty and seven in all.
2Sa_23:8-12. The three greatest heroes, Jashobeam, Eleazar, Shammah, and their deeds.
2Sa_23:8. Our text has Josheb-basshebeth, while Chron., has Jashobeam; the latter (according to 1Ch_27:2) is the correct reading. Instead of Tachmoni read “the son of Hachmoni” as in Chron.; comp. 1Ch_27:32, where it is said: “Jehiel the son of Hachmoni was with the sons of the king;” this Jehiel was perhaps a brother of Jashobeam. Comp. also 1Ch_27:32, where Jashobeam is called the son of Zabdiel; but this “is no discrepancy, since Zabdiel might he the proper name, and Hachmoni the patronymic but better known name of the father” (Böttch.).—“Head of the knights (body-guardsmen).” “Head” here is not = “leader” (which would be ùַׂø according to the usage of our books, comp. 2Sa_23:19, Böttch.), but = “chief, most distinguished.” “Shalishim or riders (knights);” this word ( ùָׁìִéùִׁéí ) is to be taken with Thenius as meaning the most distinguished warriors, standing nearest the persons of kings and generals; the name [lit.: “third man”] it may be conjectured, had its origin in the fact that from these warriors was chosen the man who, when the king or general went to battle, stood with him in the chariot (along with the driver) as third man. With this agrees (Then. p. 276) 2Ki_9:25, where Jehu says to his Shalish: “Remember how I and thou rode together after Ahab;” and so in the pictures at Nineveh (Layard), in which the principal personage, drawing the bow, is covered by the shield of a warrior on his left, while the driver stands in front of the two. According to Exo_14:7 (comp. 2Sa_15:4) every chariot was in unusual wise provided with a shalish [Eng. A. V. captain]. From Eze_23:15, these favored men seem (later, at least) to have been distinguished by a special dress. From these shalishim (who afterwards formed a special Corps, near the person of the king, 2Ki_10:25) the kings seem to have chosen their adjutants, comp. 2Ki_7:2 (2Sa_17:19); 2Sa 9:25; 2Sa_15:25, and in 1Ki_9:22 they appear as a special military rank or office. The term signifies, therefore, not: chariot warriors, three on a chariot, nor: (with a different pointing) the 30 leaders of the 600 Gibborim [Heroes] (Ew., Berth.), nor: regulars drawn up “three deep,” that is, superior soldiers (Böttch.), but: shalish-corps, shalish-men, lifeguardsmen, “knights” (Luther, in “Kings”). [The meaning of shalish is obscure, but here it seems better to adopt the reading “three.” Jashobeam was chief or most eminent of the three highest, which agrees best with the context. So margin of Eng. A. V.—Tr.]—The text of the next following words [Eng. A. V.: “the same was A. the E.”] is corrupt and unintelligible, and is to be read (after 2Sa_23:18 and Chron. 2Sa_23:11): “he brandished his spear.” Instead of 800 Chron. has 300, taken probably from 2Sa_23:18, in order to soften the seemingly monstrous number 800. “At one time” = in one battle. “Eight hundred slain” ( çָìָì ), not “warriors,” as Kennicott (according to Thenius) renders: “he brandished his spear over 800 warriors, was their leader.” The meaning is, either that in one battle he swung his spear till he had killed 800 men (Ew., Berth., Böttch., Keil), or that after the battle he brandished his spear over those that were killed by him and his men, as symbol of victory over them (Thenius). [For various forced interpretations of the verse see citations in Wordsworth and Philippson.—Tr.]
2Sa_23:9 sqq. After him, next him in the list, was Eleazar … with David; comp. 2Sa_23:11. “The son of Dodai,” as the text reads (pointed according to 1Ch_27:4). The margin has Dodo, 1Ch_11:12 [so Eng. A. V. here]. “The son of an Ahohite,” in Chron. “the Ahohite.” “Among the three heroes,” that is, the renowned trio, Jashobeam, Eleazar and Shammah (2Sa_23:11).—Instead of our text read with Chron.: “with David (Chron.: he was with David) at Pas-dammim, and the Philistines, etc.” Pas-dammim is probably the same place with “Ephes-dammim,” 1Sa_17:1.—And the Philistines had there assembled to battle. The words from “and the men of Israel went up” (2Sa_23:9) to “and the Philistines were gathered together to Lehi [Eng. A. V.: into a troop]” (2Sa_23:11) have fallen out of the text of Chron. so that the name of the third hero Shammah” is there wanting, as his deed (2Sa_23:11-12) falls to Eleazar.—The verb “went up” [Eng. A. V. wrongly: were gone away] denotes simply the marching of the men of Israel against the Philistines; it is unnecessary to add: “in flight” (Then.). The flight or holding back of the Israelites (involved in the “and the people returned,” 2Sa_23:10), inasmuch as it occurred after the advance to battle (wherefore Eleazar undertook the contest with the Philistines alone), is not expressly mentioned in the concise narrative, but is first indicated by the “returned.” If the word “went up” had been intended to indicate “flight to higher positions earlier occupied” (Then.), then necessarily a corresponding additional statement would have been made, such as Böttcher too boldly conjectures: “they went up on the mountain and lost heart.” A correct explanation of the “returned” is given by Josephus [Ant. 7, 12, 4]: “when the Israelites fled, he alone remained,” and by the Vulgate, in its addition in 2Sa_23:10 : “and the people, who had fled, returned.” [There is not necessarily any hint in the text that the people had fled; the “returned” might refer to the withdrawal from pursuit of the defeated enemy. Bib.-Com., suggests that this view (as in Eng. A. V.: “gone away”) may have arisen from the misapplication in 1Ch_11:13 of the phrase “the people fled” to this battle, whereas it belongs to Shammah’s exploit.—Tr.]
2Sa_23:10. He arose, that is, when the others had fallen back. Josephus: “he alone remained.” And smote the Philistines till his hand clave to the sword, his hand was cramped around the sword-hilt by weariness. “Jehovah wrought great deliverance,” that is, a great victory [observe the theocratic form of the Heb. expression: a victory is a deliverance or salvation from God.—Tr]. And the people returned after him. After this exploit the people had nothing to do but to follow for the purpose of plundering, to strip the slain (Sept.).
2Sa_23:11 sqq. The third principal hero, Shammah. Another of this name (not to mention the incorrect reading in 2Sa_23:33) is given in 2Sa_23:25, and called the Harodite. Here “a Hararite” is no doubt to be taken as the same with “the Hararite,” 2Sa_23:33, since in the parallel passage, 1Ch_11:34, the same name Agee is given. Therefore we read: “Shammah the son of Agee, the Hararite.”—“And the Philistines were assembled at Lehi.” So we must render [and not: into a troop], because the words “there” and “assembled” both presuppose the name of a place (Then., Ewald). Chron. has: “to battle,” no doubt from 2Sa_23:9.—Lehi (= “jaw-bone”) = Ramath Lehi, where Samson smote the Philistines with the jaw-bone of an ass, Jdg_15:9; Jdg_15:14; Jdg_15:17; Jdg_15:19. In Josephus’ time the place was still called Siagon ( Óéáãþí , “jaw-bone,” Ant. 5, 8, 8, 9). The Philistines had encamped in a lentil-field, because they found provision there (instead of “lentils,” Chron. has “barley” [probably both barley and lentils were found there.—Tr.]). The Israelites had fallen back. Then Shammah planted himself in the field, took it from the Philistines and smote them. A situation like that of 2Sa_23:9-10, is here described in short, sharp strokes, and the hero’s victory extolled as the immediate gift of God.
2Sa_23:13-17. Exploit of three other principal heroes of David, whose names are not given. Instead of the text: “thirty,” the marginal reading “three” is to be taken (with Chron. and all the Versions). As the Art. is lacking both here and in Chron., the heroes here named are not the chief three above (De Wette, Jos.), but other three out of the list, 2Sa_23:24 sqq.—And three of the Shalish-men (that is, the life-guardsmen, knights, see on 2Sa_23:8) went down, that is, from the heights of the mountains of Judah. The masoretic text has: “three of the thirty,” but instead of “thirty” we are to read “shalish-men” (Then.), as in 2Sa_23:8.—[There is no need to change the text. We have here an anecdote of three of the thirty afterwards mentioned. Perhaps this anecdote interrupts the list proper, in which Abishai should follow immediately after Shammah (Wellh.); but it is also possible that Abishai and Benaiah were two of the three here engaged.—Tr.]—“three of the knights, captains” [Eng. A. V.: “three of the thirty chief”]. The øàùׁ is to be rendered as in 2Sa_23:8 (“head”), but is here postposed as apposition (=“captains”). The text, however, is difficult. “In the harvest-time” ( àֶìÎ÷ָöִéø ), for which Chron. has: “on the rock;” but there is no reason to reject our text as spurious, since the rendering “in harvest-time” is not set aside by the context (Then.).—To the cave of Adullam, see 1Sa_22:1. According to the situation here described this exploit occurred in the Philistine war narrated in 2Sa_5:17 sq.—“And the troop ( çַéָּä , Num_35:3; Psa_68:11 [10]; 1Sa_18:18) of the Philistines encamped in the valley of Rephaim.” Thenius thinks that (on account of the “post, garrison” of 2Sa_23:14) the “host” of Chron., as a larger body, is to be read instead of the “troop” of our passage; but this cannot be established. On the valley Rephaim see on 1 Sam. 5:18.
2Sa_23:14. On the “post” ( îַöַּá ) see 1Sa_13:23; 1Sa_14:1; 1Sa_14:4.2Sa_23:15. “Who will give me to drink?” that is, Oh that some one would, etc., (Ew. § 329 a). Clericus explains this exclamation of David from his desire to see Bethlehem soon freed from the enemy’s siege; but this does not accord with the idea of appetite that especially belongs to this verb. The connection does not indicate that David wished to refresh himself after a hot fight (Ew.). Perhaps the water was bad or failed, and he had a longing desire for water from the well “at the gate,” which was perhaps particularly good. The traditional “David’s Well” lies” half an English mile from the present Bethlehem, and is, according to Ritter (Erdk. xvi. 286) “deep, and well provided with clear, cool water.” Comp. Tobler, Bethlehem, p. 10.
2Sa_23:16. The camp of the Philistines was in the valley of Rephaim in the direction from Adullam towards Bethlehem; comp. the local statements in 1Sa_22:1, 2Sa_5:18.—David would not drink the water, but poured it out to the Lord, not in thanksgiving for the preservation of the heroes (Jos.), nor as prayer for forgiveness of his fault in sending them into such deadly peril (Kennicott), but to honor the Lord (Vulg.), as an offering to the Lord, to whom alone it ought to belong, since it was too costly for David.
2Sa_23:17. His reason: Far be it from me, O Lord! to do this. One would expect here the usual form of an oath: “the Lord forbid that I should do this” (1Ch_11:19, Syr., Chald., Then.). “But,” rightly remarks Böttcher, “the Chronicler and the modern critics have failed to note the difference in the situation. Here David pours out a drink-offering to Jahwe, and in connection with it, invokes him; here, therefore, the elsewhere unusual vocative is necessary.”—“Should I [or, shall I] drink the blood of the men, etc?” Not: “The blood of the men, etc?” (interrogation with aposiopesis, Ew. § 30 3 a), which would be too unclear (Böttch.). The words do not permit Movers’ rendering: “is it not the blood?” [so Eng. A. V.]. The verb “drink“ must be supplied, and the sense is: should I drink this water, which has the same value for me as the blood of these heroes, since they brought it “at the price of their souls,” at the risk of their lives? According to Lev_17:11 the soul [life] is in the blood; to drink this water would be equivalent to drinking the blood of these men.
2Sa_23:18-23. Feats of two other heroes of David.
2Sa_23:18 sqq. Abishai, see 1Sa_26:6. He was (as Jashobeam), a chief man, captain of the shalish-corps. (Erdmann retains the text (Kethib) shalish, Eng. A. V. follows the margin (Qeri): “chief of (the) three;” but it seems better to read: “chief of the thirty.” Abishai and Benaiah attained to fame and distinction among the thirty, without reaching to the three (2Sa_23:8-12).—Tr.] He brandished his spear over, etc., as in 2Sa_23:8. And he had a name among the three, Jashobeam, Eleazar and Shammah. Among these greatest heroes he had a name for heroic bravery.
2Sa_23:19. But also above the Shalish-corps (knights) was he honored. Our text reads: “above the three he was honored,” but, while the “three” at the end of 2Sa_23:18 is to be maintained against Thenius (who would unnecessarily change it to Shalish), here it must be regarded as a scribal error, and changed to Shalish, partly because of the following words: “and he became their captain,” partly because of the relation of these words (which indicate his position) to the “chief of the Shalish” in 2Sa_23:18.—The text here is as to one word ( äֲëִé ) unintelligible, and must be changed after Chron., so as to read: “above the Shalish he was doubly honored,” so that he became their leader, which answered to his position as “chief of the Shalish-corps” (2Sa_23:18). But to the three (first) he attained not, they were beyond him in bravery and heroic achievement. [Dr. Erdmann thus, by somewhat arbitrary changes of text, brings out of this list a Shalish-corps with Abishai as captain; but we hear nothing elsewhere of such a corps, and it seems foreign to the design of this list to mention it. Moreover, the statement in 2Sa_23:23 concerning Benaiah seems to be parallel to that in 2Sa_23:19 concerning Abishai, and 2Sa_23:23 gives a clear and appropriate sense, in accordance with which it is better to render 2Sa_23:19 : “He was more honorable than the thirty, and became their captain, but did not attain to the three.” Thus, between the three and the thirty we have the two eminent soldiers, Abishai and Benaiah, of whom the first was made Captain of the Thirty, and the second Privy Councillor. The change of text required in order to give this reading (that is, to conform 2Sa_23:19 to 2Sa_23:23) is slight, involving only the alteration of ah to im.—Tr.]
2Sa_23:20-23. Benaiah; first, his person and character. The son of Jehoiada, according to 1Ch_27:5 the priest Jehoiada (compare 2Sa_12:27); he was (2Sa_8:18; 2Sa_20:23) the commander of the body-guard (Cherethites and Pelethites), and became (1Ki_1:35) in Joab’s stead commander-in-chief of the army. He was the son of an honorable man. As both texts have the “son,” it is not to be stricken out (Ew., Berth., Then., Bötttch.), though of the Versions only the Chald. has it. Not: “the son of a valiant man”—that would not suit the priest Jehoiada—but: “of an upright, honest, capable man” (as in Num_24:18; 1Ki_1:52; Rth_4:11; Pro_12:4; Pro_30:10; Pro_30:29). [It is not probable that, after the name of his father has been given, he would then be described afresh by this general phrase: “son of a man of force;” in spite of the concurrence of the two texts (Sam. and Chron.) in retaining the word “son,” it is better to omit it.—Tr.].—He was “rich in deeds.” Of Kabzeel, in the south of Judah, Jos_15:21; Neh_11:25.—His deeds: 1) He slew the two Ariels [Eng. A. V.: two lion like men] of Moab. Thenius (after the Sept., with a slight alteration) renders: “he slew the two sons of Ariel, the Moabite.” So also Ewald, who conjectures that Ariel was a name of honor of a king of Moab. But as both texts have the same reading, the renderings of Sept. and Targ. are mere conjectures. Nor can our text be translated: “two lions of God (God-lions)” (De W., Böttch.) = monstrous lions; poetical expressions such as “mountains of God, cedars of God” (Psa_36:7 [Psa_36:6]; Psa_80:11 [Psa_80:10]) [= great mountains, goodly cedars] are not suitable to wild beasts and to “historical prose” (Then.). Among the Arabians and Persians “Lion of God” is the designation of a hero, comp. Boch. Hieroz. II. 7, 63, ed. Rosenmüller; Indian princes call themselves Dœvasinha, “god-lions” (Ew.). It was two famous Moabite heroes that Benaiah conquered and killed. Why is it so improbable (Then. [Wellh.]) that this name should have been given to two contemporary men of a nation? This exploit belongs, therefore, in the history of the Moabite war, of which we otherwise know little.—2) He went down and slew the lion in the pit.—The word ( àַøְéֵä ) denotes a lion-animal, a beast that looks like a lion (Böttcher). The Art. points out that the fact was generally known. On the day of snow, on a snowy day, when more snow than usual had fallen, and the lion, having approached human habitations to seek food, fell into an ordinary cistern, or a pit dug to catch him.—3) 2Sa_23:21. And he slew the Egyptian; the Art. denotes that the man was known according to this account. He was a “man of appearance,” that is, a large man. Chron. has: “a man of measure,” = a man of great height. Which is the original reading must be left undetermined; both denote gigantic stature, Chron, adding: “he was five cubits high, and his spear as a weaver’s beam.” The heroic nature of Benaiah’s deed consisted in his going down with a staff to the Egyptian, who was armed with a spear. We must suppose that there was a battle, in which Benaiah stood with Israel on a height, while the Egyptian and the enemy were below in the plain; he showed his skill and strength by snatching the spear out of the Egyptian’s hand and killing him with it.
2Sa_23:22. His name also (as Abishai’s) was renowned among the three chief heroes (comp. 2Sa_23:18) [here, as there, it seems better to read: “among the thirty.”—Tr.].
2Sa_23:23. Here (as in verse 19) instead, of the “thirty” of the text, we are to read “Shalish” (knights).—Above the knights he was honored (as Abishai), but also he came not up to the three, the first-named three heroes.—And David made him his privy-councillor.—See on 1Sa_22:14. On his high military position see 2Sa_8:18 and 2Sa_20:23.—[As above remarked, it is simpler to retain the text here (as in Eng. A. V.), and make 2Sa_23:19 conform to it.—Tr.]
2Sa_23:24-39. The remaining heroes [thirty-two in number], who belonged to the corps of Shalishim, and, in comparison with the above-named, formed the third grade.
2Sa_23:24. Asahel, Joab’s brother; see 2Sa_2:18. He was one of the Shalishim [the text reads “thirty”], and this designation “among the Shalish” applies to all the following names. Chron. has as superscription: “and brave heroes were” (Asahel, etc.).—Elhanan, the son of Dodo, is to be distinguished from the Bethlehemite Elhanan mentioned in 2Sa_21:19. Instead of “Bethlehem” read “Bethlehemite;” Chron. has “of Bethlehem” [so Eng. A. V.].
2Sa_23:25. Shammah, Chron. has the Harorite; here correctly the Harodite, of Harod, Jdg_7:1; Chron. writes the name Shammoth (1Ch_27:8 : Shamhuth).—Elika, wanting in Chron., omitted by reason of the identical “Harodite” in the two clauses.
2Sa_23:26. Helez the Paltite, of Beth-pelet in the south of Judah, Jos_15:27; Neh_11:26. In 1Ch_11:27; 1Ch_27:10 stands by error “the Pelonite.”—Ira, of Tekoa in the wilderness of Judah, see 2Sa_14:2, comp. 1Ch_27:9.
2Sa_23:27. Abiezer, of Anathoth in Benjamin, Jos_21:8; Jer_1:1, comp. 1Ch_27:12.—Instead of Mebunnai read Sibbekai (1Ch_11:29) the Hushathite, 2Sa_21:18; comp. 1Ch_27:11.
2Sa_23:28. Zalmon, of the Benjaminite family Ahoha; Chron. (2Sa_23:29) has llai [perhaps corrupted from Zalmon].—Maharai, of Netophah near Bethlehem (Ezr_2:22; Neh_7:26; comp. 2Ki_25:23), now Beit Nettif (Rob. II. 600 [Am. ed. II. 15, 223], Tobler, 3 Wand. 117 sq.).
2Sa_23:29. Heleb, according to 1Ch_11:30; 1Ch_27:15 Heled = Heldai, also of Netophah.—Ittai, Chron. Ithai, not to be confounded with the Ittai of 2Sa_15:19 [since this was a Benjaminite, and the other a Gittite.—Tr.].
2Sa_23:30. Benaiah; read “the Pirathonite” (Chron.), of Pirathon in Ephraim, now Ferata, near Nablus, comp. Jdg_12:13.—Hiddai (1Ch_11:32 : Hurai), of Nahale-Gaash [Eng. A. V. less well: “brooks of Gaash”], near the mountain Gaash in Benjamin, Jos_24:30; Jdg_2:9.
2Sa_23:31. Abi-Albon (Chron.: Abiel) of Beth-ha-arabah = Arabah, Jos_15:61; Jos_18:18; Jos_18:22, in the wilderness of Judah.—Azmaveth of Bahurim, see 2Sa_16:5; Chron. has: “the Baharumite” for “Bahurimite” (Thenius), see 2Sa_3:16.
2Sa_23:32 sqq. Eliahba, of Shaalbon = Shaalbin, Jos_19:42, perhaps the present Selbit.—Instead of the following text, Chron. has Benehashem the Gizonite, Jonathan the son of Shagee the Hararite. This is probably the correct text, since “Bene Jashen Jonathan” [Eng. A. V.: “of the sons of Jashen, Jonathan”] gives no sense; but probably the Bene [“sons”] has gotten into the text by erroneous repetition from the preceding word [Shaalboni], so that we must read simply: Hashem. The locality of Gizon is unknown. Shammah has probably gotten in here from 2Sa_23:11, in place of Ben-Agee.—Ahiam, the son of Sharar (Chron. Sakar, comp. 1Ch_26:4); the Ararite (Chron. Hararite [so Eng. A. V.]).
2Sa_23:34. Eliphelet (Chron.: Eliphal, the t having fallen out). It is surprising that the text here gives not only the father, but also the grandfather, which is not done elsewhere in the list; nor does the word “son” suit before the gentilic name “the Maachathite.” Chron. here (2Sa_23:35 sq.) has: “Eliphal (-phelet) the son of Ur, Hepher the Mekarathite.” The first part of the Sam. text might have arisen from that of Chron. (not the converse, Thenius), while the latter part of our text is to be preferred, so that the reading will be: Eliphelet the son of Ur, Hepher the Maachathite, of Maachah in Gilead, see on 2Sa_10:6; comp. Deu_3:14 and 2Ki_25:23.—Eliam, son of Ahithophel the Gilonite; Chron. has an entirely different text: “Ahijah the Pelonite.” On Ahithophel see on 2Sa_15:12. [This Eliam is supposed by some to be the father of Bathsheba (2Sa_11:3).—Tr.]
2Sa_23:35. Hezro, as in the text and in Chron. [the margin has Hezrai, and so Eng. A. V.; Bib. Com. thinks this name the same with the Hezron of 1Ch_2:5, the ancestor of Nabal the Carmelite.—Tr.]; the Carmelite, of Carmel, 1Sa_25:2 [south of Judah].—Paarai, of Arab on the mountains of Judah, Jos_15:52. Chron. has: “Naari the son of Ezbai,” both names doubtless scribal errors [it is hardly possible to determine the correct reading here.—Tr.].
2Sa_23:36. Jigal [Eng. A. V.: Igal] the son of Nathan, of Zobah. Chron.: “Joel the brother of Nathan.” The designation “brother” instead of the usual “son” is suspicious from its reference to the prophet Nathan, whom, the “of Zobah” (in Syria) does not suit. Whether Jigal [Igal] or Joel is the original name must be left undetermined.—Bani the Gadite; Chron.: “Mibhar the son of Hagri,” probably a corruption of our text.
2Sa_23:37. Zelek the Ammonite, a foreigner, as Igal of Zobah in Syria.—Naharai [Eng. A. V.: Nahari] the Beerothite, of Beeroth (see on 2Sa_4:2), armor-bearer to Joab. The text has the Plu. “armor-bearers,” but the Sing. (Qeri and Chron.) is to be preferred. If several armor-bearers were meant, their names would be connected by “and.”
2Sa_23:38. Ira and Gareb, both Ithrites of Kirjath jearim, comp. 1Ch_2:53, see on 2Sa_20:26.
2Sa_23:39. Uriah, also a foreigner, comp. 2Sa_11:3.—In all 37; not including Joab, who, as Commander-in-chief of the whole army, is not named, but after correcting the text of 2Sa_23:34, and reading three names there instead of two. Otherwise there would be only 36 names. [This seems a better explanation of the numbers than the supposition that one name in a second triad (2Sa_23:18-23) has been omitted (Bib.-Com., Phil.), for which there is no good ground.—In 1Ch_11:41-47 follow sixteen additional names, probably heroes that “took the place of those that died, or were added when the number was no longer limited to thirty” (Bib.-Comm.).—Tr.].
2. As the Prophetic Office is the organ of God’s immediate word of revelation to the theocratic king and the chosen people, so is the Body of Heroes the instrument whereby God’s kingdom in Israel is protected against heathen powers, and triumphs over them. To the School of the Prophets, which gathered around Samuel, and whence came the heroes of the word and the Spirit, answers the School of Heroes gathered about David, whence came those whose forms are here slightly sketched. In them is mirrored the splendor of the royal power and glory of the Anointed of the Lord, to whom, as the visible representative of God among His people, they are devoted body and soul, and in whose person they serve the invisible Lord and King of His people with inviolate fidelity even unto death. These heroes “know themselves to be the banner-, shield-, and armor-bearers of him who stands at their head, not by human commission, but by divine investiture—to be the divinely-appointed watchmen and guardians of hearth, throne and altar, of the noblest and most inalienable possessions of their people, against attacks from without and from within. As the armed population of the land they form the brazen wall of defence of God’s kingdom, and the respect-compelling hedge-row of the soil in which their people ripens in body and spirit towards its God-appointed destiny. Such a rich consciousness must have given David’s warriors a peculiar exaltation of feeling; it imparted to them the true knightly sense, which alone up to the present hour has conferred true nobility on the profession of the soldier” (F. W. Krummacher).
2. A beautiful and touching proof of the love and fidelity that bound these heroes of David to their lord is given in the reckless devotion with which they put their lives in peril to gratify a casually expressed wish of his. Though in form it may seem to be a piece of foolhardiness, the moral kernel in it is the faithful, self-sacrificing love, which perils even life for a neighbor, and shuns no danger, in order to serve him.
4. In David’s conduct to the heroes that bring him water from Bethlehem at the risk of their lives, are set forth these things: 1) Noble modesty, which regards the love-offering of one’s neighbor as too dear and valuable for one’s-self, and declines to receive it; 2) Sincere humility before the Lord, which lays the honor at His feet, as He to whom alone it belongs: 3) A clear view and tender estimation of the infinite moral worth of human life in men’s relations towards one another and towards God.
The source of true heroism is life-communion with God, wherein deeds of arms are 1) undertaken in His fear, 2) performed for the ends of His kingdom, 3) crowned with glorious results.—A threefold garland of victory for the hero, who 1) bravely repulses the pressing foe, 2) mightily strikes down the foe that is already victorious and triumphing in advance, and 3) lifts up again his people’s sunken courage.—Happy the people that has heroes, who 1) advance in God’s strength, 2) courageously stake their life for God’s honor and the people’s welfare, and 3) are counted worthy by God to work great deliverance for their people.—Hail to the throne that is encompassed by heroes, who 1) find their highest nobility in the real knighthood that roots itself in true fear of God, 2) with humble heroism defend altar and throne, 3) seek their highest honor in being God’s instruments for the aims of His kingdom and for the revelation of His power and righteousness, and 4) set the whole people an example of self-devoting love and fidelity, and of unterrified courage.
Tueb. B.: Even the soldier’s calling is well-pleasing to God, especially when he wages the Lord’s wars.—Cramer: Bravery and other gifts of God should be directed not to arrogance and display and oppression of the poor, but to the maintenance and propagation of the kingdom of God and of His righteousness.
2Sa_23:10. Through bodily strength, however great, nothing can be performed where God does not give the success (Jer_9:23).
2Sa_23:12. Starke: We may indeed glory in and praise heroes for their heroic deeds; but it must be so done that God shall keep His honor and His glory (Psa_115:1).
2Sa_23:16. F. W. Krummacher: A knightly deed this! But was it not rather foolhardiness, if not downright servility, and was not this expending courage recklessly, and dealing wastefully with human life? This question resembles that with which Judas Iscariot presumed to censure the anointing of Mary at Bethany. True love has its measure in itself, and in its modes of manifestation puts itself beyond all criticism.—The joyfully self-sacrificing deed of the three heroes regarded not so much the man David, as rather the “anointed of the Lord,” and so the Lord Himself. [Hardly.—Tr.].—Schlier: David’s pious mind would have no right over the life of his men; that the Lord alone had, to whom all belongs. We have no right to claim for ourselves the sweat and blood of others; men do not exist for us, but we exist for others. We should not get ourselves served, but should rather serve others.—Genuine fear of God shows itself in this, that one serves another in self-devoting and self-sacrificing love, such as was mutually shown by David and these three heroes.
[2Sa_23:15-17. The well by the gate of Bethlehem. David’s circumstances. Recollections of youth, longing for the water he used to drink when a boy at home. Strong affections which a great soldier awakens in his followers—they are eager to gratify his slightest wish. Romance of military life—brave men love sometimes to go off on an unpractical adventure. David’s regard for human life; affectionate gratitude to his men; generous sentiments overcoming bodily appetite; devout desire to honor Jehovah.—Tr.]
Footnotes:
According to Kennicott the two last letters of éùáòí stood in a MS. under the áùáç of the preceding line (2Sa_23:7). and a transcriber by mistake attached the latter word instead of òí to éùá . [Or, it may be that the áùáú here is corruption of òñáï in Chron., and passed from 2Sa_23:8 into 2Sa_23:7. Sept. ἸåâïóèÝ = àִùְׁáּùֶׁú for àִùְׁáַּòַì (Wellh.). See on áùáú 2Sa_23:7.—Tr.]
So read here and in Chron. instead of our text; so in 2Sa_23:13; 2Sa_23:23-24, and 1Ch_11:15; 1Ch_11:42; 1Ch_12:4; 1Ch_27:6 (instead of ùְׁìֹåùִׁéí ). [Or, perhaps better here ùְׂìùָׁä .—Tr.]
In ùָׁìִéùִׁé the ִé - is Adj. ending (as in ëְּøֵúִé and ôְּìֵúִé ), denoting rank. Ew. § 177 a, § 164.
[Some hold that òãéðå is corruption of òåֹøֵã , and that òöï = “spear” (comp. Arab. òãï and òֹñï ), but this last is altogether uncertain.—Tr.]
The Qeri and Chron. insert the Art. before âִּáֹּøéí . But there is nothing strange in the absence of the Art., as Böttcher remarks against Thenius, who would read áְּùָׁìִùֵׁé äַâּ֞ , thinking it necessary on account of following references (2Sa_23:12; 2Sa_23:16 sqq.). On the stat. abs. of the Numeral before the Subst, see Ges. § 120, 1.
Against our text Isaiah 1) the following ùָí “there,” which supposes a preceding name of a place, 2) çֵøֵó takes not áְּ , but the Accus. (2Sa_21:21; 1Sa_17:10; 1Sa_17:25 sq., 36), 3) the failure of the Rel. Pron. before ðֶàֶñְôåּ “were assembled.” Instead of áô× read åְäô× “and the Philistines.”
By erroneous passage from äô× ðֶàֶñְôåּ (2Sa_23:9) to the similar åַéֵּàָñְôåּ ô× (2Sa_23:11).
Vulg.: populus qui fugerat reversus est. According to Thenius an àֲùֶׁø ðָñ “who had fled” (comp. 2Sa_23:11) seems to have fallen out after “the people.” If this be rightly taken as probable (Ew.), then there is the less propriety in explaining the “went up” with Thenius as above mentioned.
The masoretic pointing ìַçַéָּä came no doubt from the åְçַéַּú in 2Sa_23:13. [ ìֶçְéָä would be the proper name Lehi with ä local, = “to Lehi.”—Tr.]
This is favored also by the îֵäַùְׁìùִׁéí øàֹùׁ , which introduces them as other persons.
Of the Versions øàֹùׁ is found only in the Chald., and Thenius would thence regard it as an [inserted] explanation of the preceding word. But it is perhaps better to detach the í from the preceding word (which would then end in ִé - , as in 2Sa_23:8), prefix it to øàù , then insert äַöּåּø (as in Chron., omitting òַì ), and render: “descended three of the knights from the top of the rock.”
[This phrase cannot be rendered: “in the harvest-time,” and it would seem better, therefore, to adopt the reading of Chron., or Erdmann’s suggestion in the preceding note.—Tr.]
[“The hold” in which David found himself, was a strong-hold or fortress near the cave of Adullam.—Tr.]
îéäåä (1Sa_24:7; 1Sa_26:11) instead of éäåä .
This would require: äֲìֹà æֶä ãָí .
àֶùְׁúֶּä (Sept., Vulg.) may easily have fallen out after áְּðַôְùׁåֹúָí by homœoteleuton.
äֲëִé is not to be taken as a question, equivalent to a lively asseveration (= is it so that? = certainly, comp. 2Sa_9:1; Gen_27:36; Gen_29:15); “he was certainly honored”—“for what is a question doing in the midst of this perfectly smooth narration?” (Then.); nor is it to be explained as having arisen from the preceding ä and an inserted ëִּé . Instead of this unintelligible reading the text of Chronicles is to be taken, only pointed áִּùְׁðַéִí , “in two, double.” Comp. Ewald § 269 b. [It is easier to suppose äֲëִé an insertion than to get it out of áùðéí , though the presence of the latter in Chron. is not easily explained. Wellh. suggests äִðּåֹ “behold, he” for äֲëִé .—Tr.]
çַé is certainly scribal error for çֵéִì (Chron.).
He inserts áְּðֵé and reads äַîּåֹàָáִé instead of îåàá .
àֲøִàֵì , more fully àַøְéֵé àֵì . [The reading of Vulg.: “two lions of Moab” is less likely on account of the following special mention of a lion. The Ariel of Isa_29:1 is different.—Tr.]
àַøְéֵä (Keth.) as distinguished from àֲøִé (Qeri). [This distinction of Böttcher’s is hardly sustained by usage.—Tr.]
Instead of àֲùֵׁø read Qeri àִéùׁ (Chron.).—Instead of îַøְàֶä Chron. has îִãָּä . [As àִéùׁ îֵø× (Sam.) means a “goodly man” (so Eng. A. V.), not a “large man” (Erdmann), the reading of Chronicles is to be preferred.—Tr.]
[Wellh.: áִùְׁìùִׁéí äâּáåֹø “among the thirty heroes.”—Tr.]
[Kennicott and Böttcher think that Asahel forms a second triad with Abishai and Benaiah, and ought to be separated from the list, but the text is against this. “The early death of Asahel (2Sa_2:32) would make it likely that his place would be filled up, and so account [in part] for the number 31 [32] in the list” (Bib.-Com.).—For the Captains of the several months see 1Ch_27:1-15.—Tr.]
And omit the å of áðéäå [this is unnecessary.—Tr.]
[This reading is preferred by Bib.-Com., Abialbon being regarded as a corruption of Shaalboni below, which 15 MSS. of Kennicott write ù òáìåð é . Wellh. suggests Abibaal = Abiel.—Tr.]
The àçñáé may have come from àåּø çֵôֶø .
[The reading “son of Ahinathan” in some MSS. of Chron. is probably merely an attempt to conform this clause to the others.—Tr.]
The îִáְçָø is probably out of îִöֹּáָä and the áֶּïÎäַâְøִé out of áָּðִé äַâָּãִé .
[Wellhausen: “More successful corrections in this list will be possible only when the proper names of the Old Testament, together with the variations of the Sept., have been all collected and thoroughly worked up.”—Tr.]