These are the names of the mighty men whom David had: Josheb Basshebeth a Tahchemonite, chief of the captains; he was called Adino the Eznite, who killed eight hundred at one time. After him was Eleazar the son of Dodai the son of an Ahohite, one of the three mighty men with David, when they defied the Philistines who were there gathered together to battle, and the men of Israel had gone away. He arose and struck the Philistines until his hand was weary, and his hand froze to the sword; and Yahweh worked a great victory that day; and the people returned after him only to take plunder. After him was Shammah the son of Agee a Hararite. The Philistines had gathered together into a troop, where there was a plot of ground full of lentils; and the people fled from the Philistines. But he stood in the middle of the plot and defended it, and killed the Philistines; and Yahweh worked a great victory. Three of the thirty chief men went down, and came to David in the harvest time to the cave of Adullam; and the troop of the Philistines was encamped in the valley of Rephaim. David was then in the stronghold; and the garrison of the Philistines was then in Bethlehem. David longed, and said, “Oh that someone would give me water to drink from the well of Bethlehem, which is by the gate!”
The three mighty men broke through the army 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; but he would not drink of it, but poured it out to Yahweh. He said, “Be it far from me, Yahweh, that I should do this! Isn’t this the blood of the men who risked their lives to go?” Therefore he would not drink it. The three mighty men did these things.
Abishai, the brother of Joab, the son of Zeruiah, was chief of the three. He lifted up his spear against three hundred and killed them, and had a name among the three. Wasn’t he most honorable of the three? Therefore he was made their captain. However he wasn’t included as one of the three. Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done mighty deeds, killed the two sons of Ariel of Moab. He also went down and killed a lion in the middle of a pit in a time of snow. He killed a huge Egyptian, and the Egyptian had a spear in his hand; but he went down to him with a staff, and plucked the spear out of the Egyptian’s hand, and killed him with his own spear. Benaiah the son of Jehoiada did these things, and had a name among the three mighty men. He was more honorable than the thirty, but he didn’t attain to the three. David set him over his guard. Asahel the brother of Joab was one of the thirty: Elhanan the son of Dodo of Bethlehem, Shammah the Harodite, Elika the Harodite, Helez the Paltite, Ira the son of Ikkesh the Tekoite, Abiezer the Anathothite, Mebunnai the Hushathite, Zalmon the Ahohite, Maharai the Netophathite, Heleb the son of Baanah the Netophathite, Ittai the son of Ribai of Gibeah of the children of Benjamin, Benaiah a Pirathonite, Hiddai of the brooks of Gaash. Abialbon the Arbathite, Azmaveth the Barhumite, Eliahba the Shaalbonite, the sons of Jashen, Jonathan, Shammah the Hararite, Ahiam the son of Sharar the Ararite, Eliphelet the son of Ahasbai, the son of the Maacathite, Eliam the son of Ahithophel the Gilonite, Hezro the Carmelite, Paarai the Arbite, Igal the son of Nathan of Zobah, Bani the Gadite, Zelek the Ammonite, Naharai the Beerothite, armor bearers to Joab the son of Zeruiah, Ira the Ithrite, Gareb the Ithrite, and Uriah the Hittite: thirty-seven in all.
Geneva Bible translators 1599 · Public Domain On vv8, 9, 10, 12, 13, 15, 16, 18, 20, 21, 23, 26, 27, 39 As one of the King’s counsel.
As one of the King’s counsel.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8–23 2Sa 23:8 These [be] the names of the mighty…
2Sa 23:8 These [be] the names of the mighty men whom David had: The Tachmonite that sat in the seat, chief among the captains; the same [was] Adino the Eznite: [he lift up his spear] against eight hundred, whom he slew at one time.
Ver. 8. These be the names of the mighty men which David had.] Who strengthened themselves with him in his kingdom, {1Ch 11:10} being valiant and godly men. Joab is not once mentioned among them for his wickednesses; though some have thought that he was meant by this Tachmonite that sat in the seat as president of the council of war. But this is expressly said to be Adino, his proper name, the Eznite, from the country where he was born or bred, the son of one Tachmoni. {1Ch 11:11} Some render it thus, These are the valiant men which David, sitting in the chair of state, had. Christ also had his worthies, and still hath, whose names are written in heaven.
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“ Ite nunc fortes: superata tellus
Sidera donat. ”
- Boet., lib. iv. metr. 7.
Herehence the heathens borrowed their heroes, their Argonauts, Jason with his fifty-four mighties: Castor, Pollux, Typhis, Hercules, &c. Dei Simia Satan haec effinxit.
He lift up his spear against eight hundred.] Whom he routed and put to flight, so that they were slain; himself with his own hands killing three hundred of them upon the place. {1Ch 11:11} Scanderbeg was such another.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv8, 9, 10, 11, 12, 13, 15, 16, 17, 18, 19, 20, 21, 23, 24, 25, 39 Of the mighty men whom David had, i. e.…
Of the mighty men whom David had, i. e. of his chief and most valiant commanders. And as it was noted upon 2Sa 21:1, that the things related in that chapter were done before Absalom’s and Sheba’s rebellion, though they be mentioned after them; so that opinion is confirmed by this catalogue, which, though placed here, was taken long before, as is manifest from hence, that Asahel and Uriah are named here. And whereas there are some differences between this list and that 1Ch 11, most of them are easily reconciled by these two considerations:
1. That nothing is more common than for one person to have divers names.
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2. That as some of the worthies died, and others came in their steads; so this must needs cause some alteration in the latter catalogue, 1Ch 11, from this, which was the former.
The Tachmonite, or, Hachmonite, called Jashobeam, 1Ch 11:11, from his place; or, as here, Josheb-bassebet, i. e. as we render it,
that sat in the seat, i.e. was, under Joab, chief or president of the council of war, or lieutenant (locum tenens).
The same was Adino: this was his proper name.
The Eznite; so called, either from his family, or from the place of his birth or education.
He lift up his spear; which words are fitly supplied out of 1Ch 11:11, where they are expressed. Or thus, he was above eight hundred, i.e. he conquered them. So there is only an ellipsis of the verb substantive, which is most frequent.
At one time; in one battle, which though it be strange, yet cannot seem incredible, supposing him to be a person of extraordinary strength and activity, and his enemies to be weak, or discouraged, and fleeing away; and especially, God’s singular blessing and assistance; all which may very reasonably be supposed.
Object. But this man is said to have slain only three hundred in 1Ch 11:11.
Answ. 1. Possibly he slew eight hundred at one time, and three hundred at another; whereof the former is related here, as being most considerable; and the latter in the Book of Chronicles, which supplies many passages omitted in the former writings.
2. He slew three hundred with his own hands; and the other five hundred, though killed by his men, are said to be slain by him, because he was the chief cause of all their deaths; for he, by his undaunted courage, killing three hundred, put the rest to flight, who were easily slain by his soldiers in the pursuit.
3. Some of the Hebrew writers affirm that these were two distinct persons, being called by differing names; the one the father, and the other the son, who succeeded his father, as in strength and valour, so also in his place of honour and trust.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv8–38 These be the names of the mighty men whom…
These be the names of the mighty men whom David had,.... Besides Joab his general, who is not mentioned; for these were all military men under him, which are distinguished into three classes; the first and highest consisted of three only, who were general officers; and the second also of three, who perhaps were colonels of regiments; and the third of thirty, who were captains of thousands and hundreds:
the Tachmonite that sat in the seat, the chief among the captains: not in the chief seat in the sanhedrim, and was the head of that, and so had the name of Tachmonite, from his wisdom, as the Jewish writers say; but in the council of war, where he presided under the general, or in his absence, and was, perhaps, lieutenant general, and so over all the captains; and therefore was neither David nor Joab, to whom some of the Rabbins apply these words, as observed by Kimchi; or rather he was the chief of the three to whom he belonged; his name, in Ch1 11:11, is Jashobeam, an Hachmonite, or the son of an Hachmonite, the same as in Ch1 27:2; and here it may be as well read Josheb-bashebeth the Tachmonite, the same name, with a little variation; which seem to be names given him, taken from his character and office; for his proper name was as follows:
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the same was Adino the Eznite: so called either from the family he was of, or from the place of his birth; though a learned man thinks it should be read as in the following supplement (q):
he lifted up his spear against eight hundred, whom he slew at one time; which, though a very extraordinary exploit, yet not more strange, or so strange as that of Shamgar's slaying six hundred men with an ox goad, Jdg 3:31, or as that of Samson's killing a thousand men with the jawbone of an ass, Jdg 15:15, in Ch1 11:11, the number is only three hundred, which some attempt to reconcile by observing, that not the same person is meant in both places; here he is called Joshebbashebeth, there Jashobeam; here the Tachmonite, there the son of an Hachmonite; nor is he there called Adino the Eznite; but yet it seems plain that in both places the chief of the three worthies of David is meant, and so the same man: others observe, that he engaged with eight hundred, and slew three hundred of them, when the rest fled, and were pursued and killed by his men; and he routing them, and being the occasion of their being slain, the slaying of them all is ascribed to him; or he first slew three hundred, and five hundred more coming upon him, he slew them also: but what Kimchi offers seems to be best, that there were two battles, in which this officer was engaged; at one of them he slew eight hundred, and at the other three hundred; for so what is omitted in the books of Samuel, and of the Kings, is frequently supplied in the books of Chronicles, as what one evangelist in the New Testament omits, another records. The above learned writer (r) conjectures, that being the first letter of the words for three and eight, and the numeral letter being here reduced to its word at length, through a mistake in the copier, was written "eight", instead of "three": the Septuagint version is,"he drew out his spear against eight hundred soldiers at once,''and says nothing of slaying them; and seems to be the true sense of the word, as the same learned writer (s) has abundantly shown.
(q) Kennicott's Dissert. 1. so Hillerus in Onomastic. Sacr. p. 230, 231, renders it, "the glory of the spear or spearmen stood against eight hundred", &c. and Weemse, "his delight was to lift up his spear". Exercitat. 16. p. 137. (r) P. 96. (s) P. 103.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv8, 9, 11, 12, 15, 16, 17, 19, 21, 25 These - But this catalogue, though placed here, was…
These - But this catalogue, though placed here, was taken long before, as is manifest from hence, that Asahel and Uriah are named here. And whereas there are some difference between this list, and that, 1 Chron. xi, 10-47, most of them are easily reconciled by these two considerations;
1. that nothing is more common than for one person to have divers names.
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2. That as some of the worthies died, and others came in their stead; this must needs cause some alteration in the latter catalogue, 1 Chron. xi, 10-47, from this which was the former. Learn hence, how much religion tends to inspire men with true courage. David both by his writings and example greatly promoted piety among the grandees of the kingdom. And when they became famous for piety, they became famous for bravery. Adino - This was his proper name. Lift up - Which words are fitly supplied out of 1 Chron. xi, 11, where they are expressed. One time - In one battle, which though it be strange, yet cannot seem incredible, supposing him to be a person of extraordinary strength and activity, and his enemies to be discouraged, and fleeing away.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8, 9, 11, 13, 15, 16, 20, 21, 23, 24, 25, 39 Verse 8. These be the names of the mighty…
Verse 8. These be the names of the mighty men] This chapter should be collated with the parallel place, 1Ch 11:11-47; and see Kennicott's First Dissertation on the printed Hebrew text, pages 64-471.
The Tachmonite that sat in the seat] Literally and properly, Jashobeam the Hachmonite. See 1Ch 11:11.
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The same was Adino the Eznite] This is a corruption for he lift up his spear. See 1Ch 11:11.
Eight hundred, whom he slew at one time.] THREE hundred is the reading in Chronicles, and seems to be the true one. The word חלל chalal, which we translate slain, should probably be translated soldiers, as in the Septuagint, στρατιωτας; he withstood three hundred SOLDIERS at one time. See the note on David's lamentation over Saul and Jonathan, 2Sa 1:21, and Kennicott's First Dissertation, p. 101. Dr. Kennicott observes: "This one verse contains three great corruptions in the Hebrew text:
1. The proper name of the hero Jashobeam is turned into two common words, rendered, that sat in the seat.
2. The words, he lift up his spear, הואעורר את חניתו hu orer eth chanitho, are turned into two proper names wholly inadmissible here: הוא עדינו העצני hu Adino haetsni, he was Adino the Eznite; it being nearly as absurd to say that Jashobeam the Hachmonite was the same with Adino the Eznite, as that David the Beth-lehemite was the same with Elijah the Tishbite.
3. The number eight hundred was probably at first three hundred, as in 1Ch 11:11."
See Kennicott, ubi supr.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv8, 9, 11, 17, 18, 20, 21, 25, 26 2Sa 23:8. These be the names of the mighty…
2Sa 23:8. These be the names of the mighty men whom David had — Who helped to raise David to his dignity, and to preserve him in it, being continually with him in all his wars. There is a list of them also 1 Chronicles 11., different from this in several particulars. But Abarbinel thinks this creates no difficulty, if we do but observe that there he distinguishes them into three classes. Those that had always been with him; those that came to him at Ziklag, a little before he was made king of Judah; and those that came to him in Hebron, after he was made king of all Israel. It was proper that the memories of all these should be preserved. But here, in this book, the writer intended only to mention the most excellent of his heroes, who were always with him in his wars; and for whose sake he composed the preceding song of praise to God. Add to this, that this catalogue, though placed here, was taken long before many of the preceding events, as is manifest from hence, that Asahel and Uriah are named in it. It must be observed also, that it was very common for one person to have divers names, and that as some of the worthies died, and others arose in their stead, a great alteration must of course take place in the latter catalogue from the former. We may learn from hence, how much religion tends to inspire men with true courage. David, both by his writings and example, greatly promoted piety among the grandees of his kingdom. And when they became famous for piety, they became famous for bravery.
The Tachmonite that sat in the seat — He sat in the counsel of war, next to Joab, being, it is thought, his lieutenant-general. Chief among the captains — The principal commander after Joab. The same was Adino — This was his proper name, and he probably was of the family of the Eznites. He lifted up his spear — These words are properly supplied out of 1Ch 11:11, where they are expressed. Against eight hundred — In the above-mentioned place of 1 Chronicles it is only three hundred. Whom he slew at one time — In one battle, which, though it be strange, cannot be incredible, supposing him to be a person of extraordinary strength and activity, and his enemies to be discouraged and fleeing away.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv8, 9, 11, 13, 14, 15, 16, 17, 18, 19, 20, 23, 24, 36, 39 The duplicate of this passage is in 1 Chr.…
The duplicate of this passage is in 1 Chr. 11, where it is in immediate connection with David’s accession to the throne of Israel, and where the mighty men are named as those by whose aid David was made king. The document belongs to the early part of David’s reign. The text of 2Sa 23:8-9 is perhaps to be corrected by comparison with 1Ch 11:11-12.
Chief among the captains - There is great doubt about the exact meaning of this phrase.
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(1) the title is given to two other persons, namely, to Abishai in 2Sa 23:18; 1Ch 11:20, and to Amasa in 1Ch 12:18.
(2) the word translated “captain,” is of uncertain meaning, and the orthography repeatedly fluctuates throughout this and the duplicate passage in 1 Chr. 11, between “Shalish” a captain, and “Sheloshah” three.
(3) if, however, the text of Chronicles be taken as the guide, then the sense of “captain” will not come into play, but the word will be a numeral throughout, either “three” or “thirty,” and will describe David’s band of thirty mighty men, with a certain triad or triads of heroes who were yet more illustrious than the thirty.
In the verse before us, therefore, for “chief among the captains,” we should render, “chief of the thirty.”
Eight hundred - The parallel passage in 1 Chronicles has “three hundred,” as in 2Sa 23:18. Such variations in numerals are very frequent. Compare the numbers in Ezra 2 and Neh. 7.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv8, 9, 10, 11, 13, 14, 15, 16, 17, 18, 19, 20, 21, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 39 Jesbaham, the son of Hachamoni. For this was the…
Jesbaham, the son of Hachamoni. For this was the name of this hero, as appears from 1 Chronicles xi. 11. (Challoner) --- But then sitting, &c., should not be retained. (Haydock) --- Most tender, &c. He appeared like one tender and weak, but was indeed most valiant and strong. It seems the Latin has here given the interpretation of the Hebrew name of the hero, to whom Jesbaham was like, instead of the name itself, which was Adino the Eznite, one much renowned of old for his valour. (Challoner) --- The Vulgate has, contrary to custom, translated many of the proper names. (Calmet) --- The French version would suppose that Adino, the Heznite, was the hero’s name; and queen Elizabeth’s version (1599) is, "He that sat in the seat of wisdom, being chief of the princes, was Adino, the Eznite." (Haydock) --- But no such person is mentioned any where else, in the Bible; and these words have been corrupted, like many others in this chapter, as may be gathered from collating it with Chronicles, &c. Kennicott was encouraged to continue, if not to begin his labours, to shew the imperfection of the printed Hebrew, by comparing these passages, though he had formerly imagined that the text had been preserved in its original purity. See Dis. ii. p. 496. He shews the inaccuracy of queen Elizabeth’s version, and observes that some have very abruptly inferred, that David was the first of his own mighty men, from the Vulgate, which is literally, "These are the names of the valiant men of David. Sitting in the chair, the most wise prince among the three. The same is like the most tender," &c. No name is here specified, (Haydock) though the catalogue be given expressly to honour their names. --- In the chair. Hebrew Bashebeth, "seems to be carelessly transcribed in here from the line above," as Oregim was taken from the subsequent line, chap. xxi. 19. --- Wisest. Hebrew, "the Hachmonite." --- Three; it is in Hebrew, "the third;" and in Chronicles thirty, improperly. Protestants, "the Tachmonite, that sat in the seat, chief among the captains, (the same was Adino, the Eznite) against 800 whom he slew at one time," is therefore inaccurate. --- Tachmonite has the th corrupted, from e, which stands for ben, "the son of Hachmoni;" though, as the father of Jashobeam was Zadiel, it would be better rendered the Hachmonite, being his family or local name. It is not always possible to know which is meant. The ellipsis in the Protestant version, and the confounding of Jashobeam with Adino, cannot be excused. Adinu seems to be (Haydock) corrupted from auror, (as ver. 18, and 1 Paralipomenon) "lifted up;" eatsnu, a word retained in the Arabic language, for "his spear;" (Vulgate) wood. Le Clerc reads eatsni, which he deems inexplicable, no less than Adinu: but the best copies have eatsnu; so that we need not reject it. --- Killed, or "wounded," is the general interpretation of elol; but it signifies also, "a soldier." --- Eight is three, in Paralipomenon. Similar mistakes have probably arisen from the use of numeral letters. See 4 Kings viii. 26. We read, that Abisai lifted up his spear against 300. This was, perhaps, an usual number for a regiment of three companies, 1 Kings xxix. 2. Both Jesbahan and Abisai ventured to contend, singly, with so superior a force; but the latter displayed rather less valour, so that he did not attain unto the glory of the former; which he ought to have done, if both had killed the same number. Kennicott would therefore translate, "These are the names of the mighty men, whom David had: Jashobeam, the Hachmonite, chief of the Three: He lifted up his spear against 300 soldiers, at one time." He observes that thirty-seven heroes are particularly specified: (ver. 39) Joab, (the captain-general) Jashobeam, Eleazar, Shammah, the first ternary) Abishai, Benaiah, and Asael; (the second ternary) after whom follow thirty, whose exploits are not recorded. If any should still maintain that this verse is correct, we must say (Haydock) that Adino is a different person from Jesbaham, (as the Vulgate reads it, 1 Paralipomenon) and that he killed 800; whereas the latter was only like him, in as much as he slew 300. (Menochius) --- The marvellous is greatly diminished by substituting 300 instead of 800, and by allowing that the heroes contended with, though they might not kill, the whole company of 300 soldiers. See Kennicott. It seems most rational to admit some corrections, to which we are led by the Septuagint, "Jesbaath, (Vatican, Jesbosthe, the Chanaanite) the son of Thakemoni. He was the chief of the three. Adino, the Asonean, is useless, (Calmet) as a proper name: when corrected, it is rendered, (Haydock) "he drew," &c. Whence have they taken this, as it is not in Hebrew at present, unless they read, (Calmet) auror, elevavit, "he lifted up his spear." (Kennicott) --- The number of 300 slain by one man, in one engagement, is also more credible than 800. (Calmet) --- Josephus increases the number to 900; but then he supposes they were slain in various battles. "The king had thirty-eight, chiefly renowned for their achievements....The first, Issaimos, the son of Achamani, who rushing, not once, but frequently, into the midst of the enemy, did not cease from slaughtering till he had killed 900." We may observe that he increases the number of the mighty men. (Haydock) --- Delany reduces it to thirty-six, though he afterwards reckons thirty-seven, erroneously making thirty-one commanders of the third order, when he ought to have allowed the odd one to be the captain-general, and placed him before the two ternaries. Lightfoot also reckons thirty-six, and mentions them in this remarkably false order: 1, Joab; 2, Adino, of Ezni, called Jashobeam, by office; 3, Eleazar. And in the second rank: 1, Abishai; 2, Shammah; 3, Benaiah. (Kennicott) --- All these officers were styled, Shalischim. See Exodus xiv. 7. (Calmet) --- A body of "Thirty" was, perhaps, originally formed by David; and, though he afterwards admitted a greater number, they all went by the first name. (Salien)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v8 David’s Heroes
FIFTH SECTION
David’s Heroes
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2Sa_23:8-39
8These be [are] the names of the mighty men whom David had: The Tachmonite that sat in the seat [margin, Josheb-basshebeth the Tachmonite], chief among the captains [margin, head of the three], the same was Adino the Eznite [om. the same was A. the E.]; he lift up his spear [write without italics] against eight hundred whom he slew [slain] at one time. 9And after him was Eleazar the son of Dodo the Ahohite, one of the three mighty men with David, when they defied the Philistines that were there gathered together [probably: he was with David at Pasdammim, and the P. were there assembled] to battle, and the men of Israel were 10gone away [went up]. He arose and smote the Philistines until his hand was weary, and his hand clave unto the sword; and the Lord [Jehovah] wrought a great victory [deliverance] that day, and the people returned after him only to spoil. 11And after him was Shammah the son of Agee the Hararite. And the Philistines were gathered together into a troop [or, to Lehi], where was [and there was there] a piece of ground full of lentiles, and the people fled from the Philistines. 12But [And] he stood in the midst of the ground, and defended [saved] it, and slew [smote] the Philistines; and the Lord [Jehovah] wrought a great victory [deliverance].
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.
EXEGETICAL AND CRITICAL
2Sa_23:8. Superscription. These are the names of the heroes that David had. In the parallel section 1Ch_11:10-41 there are two superscriptions. 2Sa_11:10 has: “And these are the heads [chiefs] of the heroes that David had, who stood stoutly by him in his kingdom with all Israel, to make him king.” With these words the Chronicler attaches the following list of heroes to the account of the choice of David by all the Tribes (2Sa_23:1-3), comp. 2Sa_5:1-3, thus giving a reason for inserting the list here. Further the list follows immediately the narrative of the conquest of Zion and the choice of Jerusalem as capital, 2Sa_23:4-9 (2Sa_5:6-10), especially to illustrate the remark in 2Sa_23:9 : “and David grew greater and greater” (comp. 2Sa_5:10).—Besides the fuller superscription, which assigns the list its historical position, the Chronicler has a second simpler one, 2Sa_23:11 a: “And this is the number of the heroes that David had.” The Gibborim [Heroes, Mighty men], elsewhere given in round numbers at six hundred men, formed a standing central corps, which (just as the body-guard, the Cherethites and Pelethites) remained near David and at his personal disposal. On the origin and development of this corps comp. 1Sa_22:2; 1Sa_23:13; 1Sa_25:13; 1Sa_27:2; 1Sa_30:9-24; 2Sa_10:7; 2Sa_15:18; 2Sa_16:16; 2Sa_20:7, and Ewald’s Hist. of Israel, III. 122, 140; 189 sq. [Germ. ed.] The first superscription in Chron.: “these are the heads of the heroes” (2Sa_23:10), corresponds exactly with the list, which gives not the “names” (2 Sam., 2Sa_23:8) nor the “number” (1 Chron., 2Sa_23:11) of the heroes, but only the chief among them. The list in Chron. gives no number, though the superscription (2Sa_23:11) states this to be the number of the heroes, while the list in 2 Samuel 23. speaking only of names on the superscription, gives at the close the whole number as thirty-seven. As in our list only thirty-seven out of six hundred Gibborim are mentioned, we may conjecture (with Then., after Chron.) that the word “heads” has here fallen out after “names” [“the names of the heads of the heroes”]. Otherwise the term Gibborim must be taken in a narrower sense (heroes among the heroes) [which is the more probable explanation.—Tr]. Neither the form nor the content of the list indicates a division into three classes (as held by most expositors); there is only a triple gradation in respect to the bravery of the heroes, first, three of the first rank (2Sa_23:8-12), then two, distinguished for bravery, hut “not attaining to the three” (2Sa_23:18-23), and finally thirty-two, of whom no deeds are mentioned. The five of the first and second ranks, and seven of the third, altogether twelve, were named by David leaders of the twelve divisions into which he divided the army, each of which had to do service one month in the year (1Ch_27:1-15). In the list in 1 Chron. (1Ch_11:41-47) occur sixteen names that are lacking here. In other respects the two lists agree materially, only that in both there is a considerable number of textual errors.
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.14 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 שַׂר according to the usage of our books, comp. 2Sa_23:19, Böttch.), but = “chief, most distinguished.” “Shalishim or riders (knights);” this word (שָׁלִישִׁים)15 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: shalish16-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.”17 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” (חָלָל), 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,”18 that is, the renowned trio, Jashobeam, Eleazar and Shammah (2Sa_23:11).—Instead of our text19 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.20 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.21 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.”22 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 (Σιαγών, “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.23—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 ראשׁ is to be rendered as in 2Sa_23:8 (“head”), but is here postposed as apposition (=“captains”). The text, however, is difficult.24 “In the harvest-time” (אֶל־קָצִיר25), 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 (חַיָּה, 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” (מַצַּב) see 1Sa_13:23; 1Sa_14:1; 1Sa_14:4.26 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:27 “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’28 rendering: “is it not the blood?” [so Eng. A. V.]. The verb “drink“29 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 (הֲכִי30) 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, capable31 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 alteration32) 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 God33 (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 (אַרְיֵה) denotes a lion-animal, a beast that looks like a lion (Böttcher).34 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 “man35 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.”36—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;37 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”38 (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.: Abiel39) 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.40 (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.41—Bani the Gadite; Chron.: “Mibhar the son of Hagri,” probably a corruption of our text.42
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.43 [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.].
HISTORICAL AND THEOLOGICAL
1. The heroes of David here enumerated as the most prominent and important, and of whom particular exploits are narrated, represent David’s whole heroic army, with which he carried on the Lord’s wars, and gained the Lord’s victories; they are the heads and leaders of the people in arms, which with its king fought the heathen nations as enemies of Jehovah’s king and kingdom in Israel (comp. 1 Chronicles 27). Their deeds are deeds of God, whereby He “works great deliverance” for his people and their king against their enemies (2Sa_23:10; 2Sa_23:12).
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.
HOMILETICAL AND PRACTICAL
Where heroism and bravery put themselves exclusively in the service of God and subserve only the aims of His kingdom, the Lord causes great things to be performed through them, and often a victory to be torn from the enemies of His kingdom that they had already gained.—Even the military calling God has chosen and sanctified through His word, that through it in times of sore conflict of right against wrong and of truth against falsehood He may “work great deliverance.”—A military hero should seek his highest honor in dedicating his sword to the Lord, and as a servant of God helping to work deliverance for his fatherland and his people against their enemies.—Often in history does God the Lord use one man’s heroism and bravery to make a people great from small beginnings, or to lift it up from disgrace and downfall, or to turn its defeats into victory and triumph. Examples are furnished by every period of history.
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:
[14]According to Kennicott the two last letters of ישבעם stood in a MS. under the בשבח of the preceding line (2Sa_23:7). and a transcriber by mistake attached the latter word instead of עם to ישב. [Or, it may be that the בשבת here is corruption of עסבן in Chron., and passed from 2Sa_23:8 into 2Sa_23:7. Sept. Ἰεβοσθέ = אִשְׁבּשֶׁת for אִשְׁבַּעַל (Wellh.). See on בשבת 2Sa_23:7.—Tr.]
[15]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 שְׁלֹושִׁים). [Or, perhaps better here שְׂלשָׁה.—Tr.]
[16]In שָׁלִישִׁי the ִי- is Adj. ending (as in כְּרֵתִי and פְּלֵתִי), denoting rank. Ew. § 177 a, § 164.
[17][Some hold that עדינו is corruption of עוֹרֵד, and that עצן = “spear” (comp. Arab. עדן and עֹסן), but this last is altogether uncertain.—Tr.]
[18]The Qeri and Chron. insert the Art. before גִּבֹּרים. But there is nothing strange in the absence of the Art., as Böttcher remarks against Thenius, who would read בְּשָׁלִשֵׁי הַגּ֞, 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.
[19]Against our text Isaiah 1) the following שָם “there,” which supposes a preceding name of a place, 2) חֵרֵף takes not בְּ, but the Accus. (2Sa_21:21; 1Sa_17:10; 1Sa_17:25 sq., 36), 3) the failure of the Rel. Pron. before נֶאֶסְפוּ “were assembled.” Instead of בפ׳ read וְהפ׳ “and the Philistines.”
[20]By erroneous passage from הפ׳ נֶאֶסְפוּ (2Sa_23:9) to the similar וַיֵּאָסְפוּ פ׳ (2Sa_23:11).
[21]Vulg.: populus qui fugerat reversus est. According to Thenius an אֲשֶׁר נָס “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.
[22]The masoretic pointing לַחַיָּה came no doubt from the וְחַיַּת in 2Sa_23:13. [לֶחְיָה would be the proper name Lehi with ה local, = “to Lehi.”—Tr.]
[23]This is favored also by the מֵהַשְׁלשִׁים ראֹשׁ, which introduces them as other persons.
[24]Of the Versions ראֹשׁ 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 ם from the preceding word (which would then end in ִי-, as in 2Sa_23:8), prefix it to ראש, then insert הַצּוּר (as in Chron., omitting עַל), and render: “descended three of the knights from the top of the rock.”
[25][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.]
[26][“The hold” in which David found himself, was a strong-hold or fortress near the cave of Adullam.—Tr.]
[27] מיהוה (1Sa_24:7; 1Sa_26:11) instead of יהוה.
[28]This would require: הֲלֹא זֶה דָם.
[29] אֶשְׁתֶּה (Sept., Vulg.) may easily have fallen out after בְּנַפְשׁוֹתָם by homœoteleuton.
[30] הֲכִי 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 ה and an inserted כִּי. Instead of this unintelligible reading the text of Chronicles is to be taken, only pointed בִּשְׁנַיִם, “in two, double.” Comp. Ewald § 269 b. [It is easier to suppose הֲכִי an insertion than to get it out of בשנים, though the presence of the latter in Chron. is not easily explained. Wellh. suggests הִנּוֹ “behold, he” for הֲכִי.—Tr.]
[31] חַי is certainly scribal error for חֵיִל (Chron.).
[32]He inserts בְּנֵי and reads הַמּוֹאָבִי instead of מואב.
[33] אֲרִאֵל, more fully אַרְיֵי אֵל. [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.]
[34] אַרְיֵה (Keth.) as distinguished from אֲרִי (Qeri). [This distinction of Böttcher’s is hardly sustained by usage.—Tr.]
[35]Instead of אֲשֵׁר read Qeri אִישׁ (Chron.).—Instead of מַרְאֶה Chron. has מִדָּה. [As אִישׁ מֵר׳ (Sam.) means a “goodly man” (so Eng. A. V.), not a “large man” (Erdmann), the reading of Chronicles is to be preferred.—Tr.]
[36][Wellh.: בִשְׁלשִׁים הגּבוֹר “among the thirty heroes.”—Tr.]
[37][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.]
[38]And omit the ו of בניהו [this is unnecessary.—Tr.]
[39][This reading is preferred by Bib.-Com., Abialbon being regarded as a corruption of Shaalboni below, which 15 MSS. of Kennicott write ש עבלונ י. Wellh. suggests Abibaal = Abiel.—Tr.]
[40]The אחסבי may have come from אוּר חֵפֶר.
[41][The reading “son of Ahinathan” in some MSS. of Chron. is probably merely an attempt to conform this clause to the others.—Tr.]
[42]The מִבְחָר is probably out of מִצֹּבָה and the בֶּן־הַגְרִי out of בָּנִי הַגָּדִי.
[43][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.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On vv8, 9, 10, 11, 13, 14, 15, 16, 17, 18, 20, 21, 23, 27 DAVID’S MIGHTY MEN, 2Sa_23:8-39.
DAVID’S MIGHTY MEN, 2Sa_23:8-39.
This list and that of 1Ch_11:10-47, are substantially the same. This assumes to give the names, and that the number, of David’s heroes; but a comparison of the two records shows numerous discrepancies in the names, and also in the orthography: Chronicles also adds sixteen names after the mention of Uriah the Hittite, with which this list ends. Undoubtedly there are corruptions in the text of both records; and it seems very clear that the writer of Chronicles had access to documents which the writer of Samuel never made use of. “As the names and deeds of Mohammed’s many companions were long held in very distinct remembrance, and special records were devoted to describing them, David’s heroes, too, who had vied with him in valour and self-sacrifice for the community of Israel and the religion of Jehovah, lived on, linked forever with his memory.” — Ewald.
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This list is divided into three classes: the first composed of three most distinguished heroes, (2Sa_23:8-12;) the second composed of two, (2Sa_23:18-23;) the third of thirty-two, (2Sa_23:24-39;) making thirty-seven in all.
8. Tachmonite — Better, son of the Hackmonite, as in Chronicles.
That sat in the seat — ישׁב בשׁבת, Josheb-basshebeth. This is evidently a corruption of the name Jashobeam, which appears in Chronicles, some transcriber having, as Kennicott supposes, carelessly inserted בשׁבתfrom the preceding verse in the place of עם.
Captains — The original word, שׁלשׁיor שׁלישׁים, shalishim, designates a superior order of soldiers who fought from chariots, (Exo_14:7; Exo_15:4,) and were also a part of the royal body-guard. 1Ki_9:22; 2Ki_10:25. In 2Ki_7:2; 2Ki_7:17; 2Ki_7:19, it is translated lord. From 2Sa_23:18 it appears that Abishai was also a chief among this order of soldiers. Ewald thinks that David’s army had thirty officers of this kind, and hence the name shalishim, a thirty man, or one of thirty.
Adino the Eznite — Most recent critics agree that these words are not to be taken as a proper name. Gesenius makes them mean, He brandished it, his spear, but his criticism is too arbitrary. Better is the supposition that it is a spurious reading for עורר את חניתו, lifted up his spear, which agrees with Chronicles.
Eight hundred — Chronicles has three hundred. Which is the correct reading it is impossible to decide. The supposition of Kimchi that in one battle he killed eight hundred and in another three hundred is mere conjecture.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv8, 9, 10, 11, 13, 14, 15, 16, 17, 18, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39 8–12. The first Three
8–12. The first Three
8. the mighty men] Used here in a narrower sense, not of the whole body-guard of six hundred. See note on ch. 2Sa_15:18.
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The Tachmonite that sat in the seat] The text is corrupt, and we must follow 1Ch_11:11 in reading Jashobeam the Hachmonite. He joined David at Ziklag (1Ch_12:6), and was afterwards made general of the first division of the army (1Ch_27:2). Jehiel, the tutor of the king’s sons, belonged to the same family (1Ch_27:32).
chief among the captains] The word translated captains probably means aides-de-camp, or personal attendants on the king. See 1Ki_9:22 (E. V. captains); 2Ki_7:2; 2Ki_7:17; 2Ki_7:19 (E. V. lord), 2Ki_9:25, 2Ki_10:25, 2Ki_15:25. But it is possible that we should alter the text slightly, and read chief of the three (Vulg., E. V., marg.). Cp. 2Sa_23:23. In fact all through this section there is a constant confusion between the words for captain or aide-de-camp, three, and thirty, which are all closely similar in the Heb.
the same was Adino the Eznite] These words are probably a corruption of some words equivalent to those in 1Ch_11:11, which are needed to complete the sense here: he brandished his spear. The Sept. reads “Adinon the Asonæan, he drew his sword.”
eight hundred] Chr. reads three hundred, perhaps by confusion with 2Sa_23:18. There is no ground for supposing that two different occasions are referred to.
slew at one time] With the help perhaps of some of his men. Yet cp. Jdg_3:31; Jdg_15:15.
8–39. David’s Heroes and their exploits
= 1Ch_11:11-41
This section is placed in Chronicles after the account of David’s election as King of Israel and his capture of Zion, and is prefaced by the heading: “These also are the chief of the mighty men whom David had, who shewed themselves strong with him in his kingdom with all Israel, to make him king, according to the word of the Lord concerning Israel.” The list therefore belongs, at any rate in substance, to the earlier part of David’s reign.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv8, 9, 10, 11, 13, 15, 16, 17, 18, 20, 21, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 39 (8) These be the names.—Here, in the summary at…
(8) These be the names.—Here, in the summary at the close of David’s reign, is very naturally given a list of his chief heroes. A duplicate of this list, with several variations, and with sixteen more names, is given in 1Ch_11:10-47, which is useful in correcting such clerical errors as have arisen in both. The list in Chronicles is given in connection with David’s becoming king over all Israel; but in both cases the list is not to be understood as belonging precisely to any definite time, but rather as a catalogue of the chief heroes who distinguished themselves at any time in the life of David.
The Tachmonite that sat in the seat.—The text of this verse has undergone several alterations, which may be corrected by the parallel passage in Chronicles. This clause should read, “Jashobeam the Hachmonite,” as in 1Ch_11:11. Jashobeam came to David at Ziklag (1Ch_12:1; 1Ch_12:6), and afterwards became the general of the first division of the army (1Ch_27:2), being immediately followed by Dodo. One of the same family was tutor to David’s sons (1Ch_27:32).
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The captains.—The word for captain and the word for three are much alike, and the text here and in Chronicles perpetually fluctuates between the two. Probably the sense here is that Jashobeam was the chief of the three who stood highest in rank among the heroes.
No mention is made in either list of Joab, because, as commander-in-chief, he stood in a rank by himself.
The same was Adino the Eznite.—It is difficult to attach any meaning to these words in their connection, and they are generally considered as a corruption of the words in 1Ch_11:11, “he lifted up his spear,” which are required and are inserted here in the English. For “eight hundred” Chronicles has “three hundred,” as in 2Sa_23:18. Variations in numbers are exceedingly common, but the probability is in favour of the correctness of the text here. This large number was slain by Jashobeam and the men under his command in one combat.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv8, 9, 10, 11, 13, 14, 15, 16, 18, 20, 21, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39 These be the names. A similar list is given…
These be the names. A similar list is given in 1Ch_11:10-47, with several variations, and sixteen more names. It is given there in connection with David"s elevation to the throne of all Israel, and the conquest of Jerusalem. Such catalogues might possibly be revised from time to time, and new names inserted as there were vacancies caused by death. And this seems to have been the ease with the list in Chronicles, which contains the names of all who were admitted during David"s reign into the order of the mighties. The present is the actual list of the order as it existed on the day when David, at Hebron, was anointed king over all the twelve tribes. And we can well conceive that, on so grand an occasion, David founded this, the first order of chivalry, and gave his thirty knights, as they would be now called, their special rank and high privileges. The Tachmonite. This verse is extremely corrupt. A man could not be a Tachmonite and an Eznite at the same time. In the Revised Version the corruption is confessed in the mildest terms, but there is something painfully ludicrous in giving Josheb-basshebeth as the man"s name. The reading "Jashobeam the son of a Hachmonite," in 1Ch_11:11, is confirmed by 1Ch_12:6, where Jashobeam is mentioned among those who joined David at Ziklag, and by 1Ch_27:2, where we find him appointed commander of the first brigade of twenty-four thousand men. The error in the present text arose from the scribe"s eye being misled by catching sight of basshebeth in the line above, it being the word translated "in the same place" in the Authorized Version. He Adino the Eznite. These unmeaning words are a corruption of the right reading preserved in Chronicles, "he lifted up his spear." The number of men whom he slew at one time is there stated as having been three hundred; but, as Abishai accomplished this feat, and yet held only inferior rank, eight hundred is probably right. And possibly it is not meant that he slew them all with his own hand, though that is quite possible. He was chief of the captains. The word for "captain," shalish, is derived from the numeral "three;" and probably it was the title of the three who formed the first rank of the mighties. But in course of time it seems to have been applied to the commanders of the body guard; (2Ki_10:25) and we find Bidcar so styled when in personal attendance upon Jehu; (2Ki_9:25) and Pekah used the opportunities afforded by this office for the murder of Pekahiah. (2Ki_15:25) It is not used of military officers generally. Those admitted to the list were evidently the outlaws. who had been with David in his wanderings and at Ziklag. They now received their reward, and became, moreover, the stay of David"s throne. It is their past history which accounts for the strange composition of the list. A large number came from Judah, and especially from Bethlehem. Several are David"s own relatives. Seven towns or families furnish sixteen out of the whole list. We find a father and his son, and pairs of brothers. There are, moreover, numerous foreigners Hittites, Ammonites, Moabites, a Syrian from Zobah, and Gideonites, descended from the aboriginal inhabitants of the land. Such a list would have been sorely resented had it not been formed out of men who had earned it by their past services and their fidelity to David.
Vers. 8-39. The facts are:
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1. A general statement of the names of David"s mighty men, with acomparative reference to some of their deeds.
2. A more special account of the daring of three who procured water forDavid at the risk of their lives.
3. The refusal of the king to drink that which had been obtained at so greata risk.
Mighty men.
The account here of the heroes who figured in the course of David"s life is supplementary to the general history, and, while intended to set forth incidents in his career, is also most probably designed to give a place of honour in the national records to those whose strength and valour contributed to establish the kingdom. There are deeds of mighty men recorded in the annals of the Church, and we may note
I THAT A PLACE OF HONOUR IS IN RESERVE FOR THOSE WHO RENDER HIGH SERVICE. Because of great service these men were honoured with a place in the record which is to be read by all mankind. In subduing the world to Christ there is scope for great energies and efforts. Those who by prayer, self-denial, holy living, written or spoken words, or other means and weapons, go forth daily in the name of Christ and achieve great things, will be honoured in the esteem of the coming ages and in the esteem of Christ. While all good men shall shine as with the brightness of the firmament, these shall shine forth more distinctly as the "stars" forever and ever (Dan_12:3; 1Co_15:41)
II THAT THE GROUND OF THE HONOUR LIES IN THEIR OVERCOMING MUCH EVIL. These men smote gigantic foes. They contributed to the stability and splendour of David"s reign by sweeping away the evils which would have checked the progress of his wise and just methods of government. The honour of Christian soldiers lies in ridding the world of gigantic evils, the preliminary step to the perfection of good. Those who smite the greatest evils or a multitude of the most pervasive sins, confer unspeakable benefits on mankind, and clear the way for the positive development of those holy principles which are the glory of the kingdom of Christ. The riddance of sin and the introduction of holiness are concurrent acts in Christian warfare. Some men are marvellous warriors as compared with others.
III THAT THE SPIRIT WHICH RENDERS SUCH TRIUMPHS POSSIBLE IS THAT OF DEVOTION TO THE KING. These men followed David, were under his guidance, caught his spirit, sought to establish his supremacy, and hence were nerved by a definite inspiring purpose. Consecration to Christ is the key to our victories. Wherever there is true devotion to him; and in proportion to its depth, there will be great deeds done in his name. Hence the apostolic allusions to fighting the good fight under the leadership of the great Captain of our salvation.
Christ"s tribute to Christian devotion.
The exclamation of David, "Oh that one would give me drink of the water of the well of Bethlehem!" was probably the natural unpremeditated outcome of an intense feeling of thirst when hemmed in by the Philistines. There is no evidence that it was a pretext to draw forth some special proof of devotion to himself. The incidental knowledge acquired of his actual need, nevertheless, developed in the hearts of these brave men a determination to obtain drink for him, even at the risk of their own lives. Where true loyalty exists there is no waiting for formal commands. The refusal of the king to drink what they so nobly obtained, doubtless, at first, filled them with surprise, and possibly caused annoyance. But the generous sentiment expressed that he valued their generous devotion so highly that he could not at such a risk indulge in any personal satisfaction, deeming the offering too costly for mortal acceptance this must have removed all disappointment, and strengthened the bond of allegiance. Here we may see a parable setting forth Christ"s tribute to the devotion of his followers.
I THE HIGHEST DEVOTION RISKS ALL FOR GOD. As these men went forth, risking life for their king, so the truest devotion leads men to risk all for Christ. There are forms of devotion in which little is given up, and much reserve is made. The stories of the rich young man in the gospel and of the going first to prove the purchased oxen exhibit a profession of attachment too frequent in Christendom. The Apostle Peter came nearer the truth of the case when he declared that he and others had "left all" to follow Christ. The mind to forsake, if need be, father and mother, houses and land, and to give up life, is stated to be the condition of the acceptable service. Wherever there is a real appreciation of who Christ is, what we are, what his vast mercy to us is, and the infinite claims of his love upon heart and life, devotion to him becomes so complete and absorbing that pain, loss, and possibly death among the heathen are faced with composure when they stand between the soul and the advancing of his interests.
II THIS RISK OF LIFE IS AN OFFERING WORTHY OF CHRIST. The position of David as the anointed of the Lord and distinct ruler of the kingdom of God on earth, rendered it right and reasonable for the personal risk on his account. For the covenant with David and all the great issues involved were at stake. And so, apart from the subjective feeling which prompts to full devotion to Christ, there is in him and the vast enterprise of working out the redemption of man everything to justify this devotion. The surrender of life and all is an offering most worthy. Our mortal interests are as nothing compared to the requirements of his kingdom. He is worthy of all might, all riches, all life, all that men or angels can lay at his feet.
III CHRIST HAS NO JOY IN THE LOSS OF HIS SERVANTS WHEN SEEKING TO SERVE HIM. David felt no satisfaction that such valued lives were risked for him. It was no pleasure to think that widows might have had cause to weep in consequence of noble devotion in his service. He was always tenderly regardful of the lives and comfort of his people. And although, from the necessities of the case in a world where evil has to be fought at all costs, many a noble life has to be sacrificed and many a pain endured, yet Christ finds no pleasure in the sufferings of his people any more than he had in his own. His and their sufferings were to him a painful condition of conquest over sin. He feels for them in their woes.
IV BUT CHRIST PAYS HONOUR TO THE SPIRIT WHICH FREELY FACES GREAT RISKS. David"s refusal to drink the water, and his pouring it out before the Lord as though it were too sacred for mortal lips to touch, was his way of paying honour to these devoted men. His feeling in regard to their personal devotion is, so far as the human may be a symbol and measure of the Divine, a representation of the feeling cherished by Christ with respect to noble deeds in his service and the spirit from which they spring. He looks with admiration on the self-consuming zeal of his followers; he sees in it the reflection of that spirit of self-sacrifice which enters into his own sufferings and death for men. They are partakers with him of the cup of which some have not the courage to drink. (Mat_20:20-23) Those who have won great honours in his service are to be welcomed as "good and faithful servants," and to be made "rulers over many things." The loss of parents and houses and lands is to be compensated by others more enduring, with life eternal. (Mar_10:30) His care and love assured to them in trial, his grace given according to their need, his distinct promise of distinction among the redeemed, all point to the tribute which he bears to the noble self-sacrificing spirit which animates them (Joh_14:18, Joh_14:19, 27 15:18-21; 2Co_12:7; Rev_2:10 Rev_3:10-12)
Vers. 8-12. (1Ch_11:10-14)
The first three heroes.
Jashobeam the son of Hach-moni (Zabdiel,, 1Ch_27:2) who came to David at Ziklag, (1Ch_12:6) and became general of the first division of the army; Eleazar the son of Dodo the Ahohite, general of the second division; (1Ch_27:4) and Shammah the son of Agee the Hararite. "They served in the most direct manner by their work one who was the representative of the Divine government on earth" (Krummacher). "Such traits of warlike courage (as they displayed) are more significant than anything else; they recall to us completely those few periods of history, otherwise unknown to us, in which a marvellous aspiration for the possession of some higher blessing, such as freedom or immortality, has taken hold of an entire nation, and so has produced, through special instruments of exceptional power, even military exploits which appear incredible to ordinary men" (Ewald). "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" (Matthew Henry). In these battles, neither physical prowess nor intellectual strength is of so much importance as moral and spiritual qualifications, and especially eminent faith; such as that by which many "from weakness were made strong, waxed mighty in war, turned to flight armies of aliens". (Heb_11:34) It ensures success by means of
I FEARLESSNESS and daring courage (ver. 8). "He lifted his spear against eight hundred three hundred, slain at one time;" went undismayed "against a multitude", (2Ch_14:11) and alone (or possibly aided by others) overcame them. (Jud_1:3:31 15:15) Instances of a similar kind are recorded in history (see "Pictorial Bible" in 1Ch 11): "Ajax beating down the Trojan leader with a rock which two ordinary men could scarcely lift; Horatius defending the bridge against an army; Richard, the lion-hearted, spurring along the whole Saracen line without finding an enemy to stand his assault; Robert Bruce crushing with one blow the helmet and the head of Sir Henry Bohun, in sight of the whole army of England and Scotland; such are the heroes of a dark age. In such an age, bodily vigour is the most indispensable qualification for a warrior" (Macaulay, "History of England"). Even in modern times (when the superiority of strength of mind has been so manifest) it has accomplished extraordinary feats. But how much greater and nobler have been the achievements wrought by moral courage and spiritual weapons! (2Co_10:4)
II INDEPENDENCE and single-handed effort (vers. 9, 10). When "he alone remained" (Josephus), "he arose and smote the Philistines, until his hand was weary, and his hand clave unto the sword," etc. In like manner, when "the people fled from the Philistines" (vers. 11, 12), Shammah stood alone against their attack. The valour of some men depends upon the presence, sympathy, and help of others, and fails when they are left to themselves.
1. Under such circumstances, the courage of a true hero is fully brought. (Isa_63:3)
1. He is independent of men because he depends upon God.
2. By his single-handed effort, one such man is sometimes able to "chase athousand". (Jos_23:10)
3. His courage and success infuse fresh vigour into fearful hearts; and "the people return after him" though it be "only to spoil." He alone is fit to be a leader of men.
III STEADFASTNESS in passive endurance and active endeavour. "He stood in the midst of the ground" which was "full of lentiles," or barley, "defended it, and slew the Philistines" (who had probably come up to carry away the ripe crops); like Eleazar, he "endured to the end," and conquered. It is not enough to exhibit fearlessness and independence at first; we must continue to do so, (Luk_9:51) otherwise nothing will be gained, but everything be lost. "Whatever is each man"s post, chosen by himself as the bettor part, or appointed by his leader, there, as it appears to me, he ought to stay in spite of danger; taking no account of death or anything else in comparison with dishonour" ("The Apology of Socrates"). This is the crowning quality: "Having done all, to stand hold the field. Stand therefore," etc.; (Eph_6:14) "Be ye steadfast," etc. (1Ch 15:57; Gal_6:9) "Stand fast in the Lord.
IV DIVINE HELP. "And Jehovah wrought a great deliverance" (ver. 10, repeated in ver. 12). Here is the chief source of success. Human effort is needful, but in itself ineffectual. It avails only through the help of God. (Psa_126:1 Psa_121:2) Nor is this withheld from such as seek and rely upon it. He will fight for those who fight for him. How often has he enabled them to prevail against an overwhelming host! "Salvation is of the Lord." To him it should be ascribed. And every great deliverance calls for great thanksgiving. D.
The king"s mighty men.
From this verse to the end of the chapter is given an account of men who had distinguished themselves in the service of David by their might and prowess, and who were rewarded with promotion and a place in this honourable list. Our King, Jesus Christ, has also his mighty ones men, women, and children whose exploits are not forgotten.
I THEIR QUALITIES.
1. What they are. They are the ordinary characteristics of a Christian existing in a high degree of strength and fervour.
(1) Strong faith. The eye that sees the invisible; the hand that grasps the promises; strong confidence in God and Christ. (see Heb 11)
(2) Ardent love. Warm attachment and devoted loyalty to their King; love to his kingdom and all who belong to it; love to men in general; love disinterested, unselfish. A selfish man cannot be a hero.
(3) A strong sense of duty, overpowering the desire for ease, safety, pleasure, or gain.
(4) Intense prayerfulness. Earnest prayer is "power with God and with. (Gen_32:28)
(5) Clear and impressive knowledge. "Knowledge is power." "A wise man is strong; yea, a man of knowledge increaseth strength". (Pro_24:5) Knowledge adds strength to the character of its possessor, and is a powerful weapon in the service of our King. It is by "the truth" that Christ"s battles are fought and victories won. "The gospel is the power of God unto salvation". (Rom_1:16) Christ"s "mighty men" are "mighty in the Scriptures". (Act_18:24)
(6) Dauntless courage.
(7) Unwavering constancy and perseverance.
2. Whence they spring. David was brave himself, and inspired his men with bravery. They became "mighty men" through the influence of a mighty leader. Consciously or unconsciously, they imbibed his spirit and imitated him. In like manner, our "Leader and Commander of the people" (Isaiah Iv. 4) infuses his own Spirit into his faithful followers. They become mighty through close union and association with him. They are "strong in the Lord, and in the power of his might"; (Eph_6:10) "strengthened with might by God"s Spirit in the inner man". (Eph_3:16)
II THEM WORKS. Their might is exercised:
1. In resisting and overcoming temptation. In conquering the enemies of Christ as they assail and would destroy themselves. A man may be a hero in the service of his country and a miserable coward and slave morally and spiritually, yielding without resistance to the impulses of lust and passion, covetousness and ambition, led "captive by the devil at his will". (2Ti_2:26)
2. In patient endurance of suffering. Martyrs, confessors, ordinary sufferers. Some of the noblest of Christ"s "mighty ones" are found in sick chambers, enduring pain and perhaps privation for long months or years without a murmur.
3. In assailing and conquering religious errors or practical evils. Especially when the many favour them, and not only opposition, but obloquy, has to be encountered.
4. In promoting the salvation and welfare of men. David"s "mighty men" displayed their strength and courage chiefly in destroying men"s lives; Christ"s in saving and blessing; though occasionally they too are called to take up material weapons in the service of their King. In this service the noblest heroic qualities are often called into exercise, as in the ease of missionaries bearing their message among savages or into perilous climates; ministers of religion at home patiently and lovingly labouring on in obscurity and poverty; visitors of those suffering from infectious diseases; teachers in ragged schools, etc.
III THEIR VARIETIES. David"s "mighty men" were from various tribes of Israel, some even Gentiles, and had each his own peculiarities of character and achievement. But all were alike loyal to their king and brave in serving him. Thus it is also with Christ"s mighty ones. They are from every country and nation where he is known, from every section of his Church, from every class of society; and they all bear some marks of their origin. But they all are one in their devoted love to their King, and their readiness to labour and suffer for him even unto death. They differ also in respect of the special elements and manifestations of their power. Some owe their pre-eminence in part to physical peculiarities; others are great in spite of theirs. Some have the might of intellect; others, of heart. Some, the power of inflexible determination; others, of gentleness and tenderness. Some conquer by intense activity; others, by passive endurance or quiet influence. Some are powerful through their ability to attract and lead numbers; others, acting alone. The special sphere of some is the home; of others, the Church; of others, the exchange, the factory, the workshop, or the public meeting. Some are mighty in argument; others, in appeal; some, in instructing; others, in consoling, etc.
IV THEIR REWARD.
1. Promotion. David promoted those of his men who distinguished themselves by their bravery to posts of honour (ver. 23). Similarly, our Lord teaches us that those who are faithful to him shall be advanced to higher positions of trust and power (Luk_19:17, Luk_19:19; Rev_2:26-28 Rev_3:12, Rev_3:21) The display and exercise of noble qualities increases their vigour, and thus prepares for and ensures higher and wider service.
2. Honourable record. As here, "These be the names," etc., Christ"s heroes also have their names, characters, and deeds recorded.
(1) Some on earth. In the Divine book; in ordinary biographies; in the memories of men.
(2) All in heaven. (comp. Php_4:3) Not all who are mentioned in the earthly lists are in the heavenly; for some obtain a reputation here to which they are not justly entitled. Not all in the heavenly list are in the earthly; for good men are not omniscient, nor can they always discern superior worth, though it be before their eyes. The chief desire of us all should be to have a place in the heavenly records to be "accepted of, (2Co_5:9) whoever may reject or overlook us.
In conclusion:
1. We should not be content just to exist as Christians, but should aim to be mighty." This is possible to all, through union with the "strong Son of God," maintained and increased by vigorous exercises of faith, meditation, and prayer; and through faithful use of such power as they possess.
2. Whatever our might or achievements, we should ascribe all, and be sincerely concerned that others should ascribe all, to God. (Vers. 10, 12.) G.W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv10, 11, 13, 15, 16, 19, 20 His hand clave unto the sword.
2Sa_23:10
His hand clave unto the sword.
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A heroic sword-grasp
In the roll of honour of King Davids army, there was one, Eleazor by name, who was counted worthy to stand with the first three mighty men of David, because he arose and smote the Philistines until his hand was weary, and his hand clave unto the sword, and the Lord wrought a great victory that day, and the people returned after him only to spoil. In this account we see that his heroic sword-grasp was looked upon as a proof of his valour, and was made the mark of his honour and of his reward.
I. We observe that Eleazars grasp shows his appreciation of the sword as a weapon both for defence and for aggression.
1. We cannot do much with a weapon in which we have little or no confidence.
2. The sword of the Spirit is the only weapon by which we can gain a great victory.
3. The efficiency of Gods Word does not consist in the mere letter, but in the doctrines and duties which it teaches, and in the virtues which it commends such as truthfulness, justice, purity, benevolence, holiness. Our grasp of these shows cur appreciation of them.
II. Eleazar grasped his sword firmly, and did not relax his hold.
1. The enemy, knowing the power of the sword, will seek to wrest it from ones grasp. If the grasp be weak, a sly thrust at the Mistakes of Moses, or a bold, materialistic blow at the Miracles of Jesus, may break the grasp, and then we are helpless.
2. Worldliness, or avarice, or appetite, or lust, or malice, may so loosen our grasp upon the principles of the Word that we shall be compelled to surrender.
3. It requires true heroism to hold on to principle when the men of Israel are gone away, and the Philistines are arrayed against us.
4. A true soldier will die rather than lose his sword.
III. Eleazars grasp was made firmer by the conflict.
1. Heroic conflict requires and produces an heroic sword-grasp.
2. A true hero does not stop to count the enemy nor to consider a compromise, nor to hide himself through fear of ridicule or other evil weapons; but putting his strength into his sword he rushes on to victory.
3. Christian conflict is not controversy, but an heroic Christian life which requires and produces a firm grasp on the words and the principles of the Gospel.
4. Jesus With this sword met and repulsed Satan. (Mat_4:10.)
5. When we are alone, as Jesus was and as Eleazar was, we can gain our greatest victories.
IV. Eleazars firmness of grasp, and fierceness of conflict, made his sword cleave unto his hand.
1. Whatever we cling to, shapes the grasp, and will, in proportion to the strength of the grasp, cleave unto the hand.
2. The more firmly we grasp, and the more efficiently we use, the words and the principles of the Word, the more deeply will they be impressed into our nature and cleave unto us.
3. When the sword cleaves unto the hand, and the hand grows weary, we can still fight on.
4. The sword of the Spirit has adhered so firmly to the hand of many a hero in Gods army that even death could not break the grasp.
V. Eleazars heroic sword-grasp was made the mark of his heroism and of his reward.
1. The true marks of honour are obtained through conflict and suffering.
2. The cleaving of the sword unto the hand is the mark of Gods greatest heroes: the prophets, apostles, martyrs, reformers, missionaries, and others.
3. Clinging to the true and the right until the true and the right cleave unto us, is as heroic in the peculiar temptations of our day as was Eleazars conflict.
4. The marks of our sword-grasp will be our badge of honour in eternity. Let us, then, be assured that if we rightly appreciate the sword of the Spirit, grasp it firmly, and use it efficiently until it cleave unto the hand, we also shall gain a great victory in the conflicts of life, and in the kingdom of heaven a glorious reward. (J. Saxtell.)
The warriors scars
I want you to hold the truth with undetachable grip, and I want you to strike so hard for God that it will react, and while you take the sword, the sword will take you. Soldiers coming together are very apt, to recount their experiences, and to show their scars. Here is a soldier who pulls up his sleeve and says, There I was wounded. I have had no use of that limb since the gunshot fracture. Oh, when the battle of life is over, and the resurrection has come, and our bodies rise from the dead, will we have on us any scars of bravery for God? Christ will be there all covered with scars. And all heaven will shout aloud as they look at those scars. Ignatius will be there, and he will point out the place where the tooth and the paw of the lion seized him in the Coliseum; and John Huss will be there, and he will show where the coal first scorched the foot on that day when his spirit took wing of flame from Constance. McMillan, and Campbell, and Freeman, American missionaries in India, will be there--the men who with their wives and children went down in the awful massacre at Cawnpore, and they will show where the daggers of the Sepoys struck them. The Waldenses will be there, and they will show where their hones were broken on that day the Piedmontese soldiery pitched them over the rocks. And there will be those there who took care of the sick and who looked after the poor, and they will have evidences of earthly exhaustion. And Christ, with His scarred hand waving over the scarred multitude, will say, You suffered with Me on earth; now be glorified with Me. (T. De Witt Talmage.)
The sword of the valiant
Of the old hero the minstrel sung, With his Yemen sword for aid, ornament it carried none but the notches on the blade. What nobler declaration of honour can any good man seek after than his scar of service, his losses for the cross, his reproaches for Christs sake, his being worn out in the Masters service. (C. H. Spurgeon.)
The sword for use
The glittering sword with its keen edge and jewelled hilt is an object of beauty as a work of art, yet it is harmless. But in the muscular grip of a soldiers hand and swung with a purpose and an aim, it is a dread weapon. So with truth wielded with skill and power by the consecrated preacher.
Hitting hard
It is told of Abraham Lincoln that once, when quite a young man, he saw men and women put on the block, exhibited for sale, and bought like cattle. He saw the humbling and degrading familiarities which the buyers took with file human chattels, saw the looks of dumb and piteous agony which stole across the poor black faces as wives were sold away from their husbands, and children torn from their mothers arms; and he forced his way out the ring and with flaming eyes, and voice husky with suppressed passion, said to a companion, gripping him by the arm, If ever I get a chance to hit at this thing Ill hit hard, by the Eternal God. My chance has come, he exclaimed, later in life, and I mean to hit hard.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v8 2Sa_23:8. “Tachmonite” Rather, Ben Hachmoni, of the family of…
CRITICAL AND EXPOSITORY NOTES.
2Sa_23:8. “Tachmonite” Rather, Ben Hachmoni, of the family of Hachmon, not as in 1Ch_27:32, a son, because in 2Sa_23:2 of that chapter, Zabdiel is mentioned as his father. “Chief,” “not leader, but most distinguished.” (Erdmann.) “Captains,” or knights. (Erdmann.) “Eight hundred.” “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 gives three hundred instead of eight hundred; and as that number occurs again in 2Sa_23:18, it probably found its way from that verse into this in the book of Chronicles.
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2Sa_23:9-11. There are some variations between the reading here and in the parallel account in 1 Chronicles 11, but many of the apparent discrepancies are easily accounted for when we remember that they may be independent records, and are not necessarily copied one from the other. “Only to spoil,” i.e., they had nothing to do but enter in and enjoy the fruits of the victory. Hararite, “perhaps the mountaineer.” (Wordsworth). A troop. Erdmann, Ewald, and Thenius translate this word as the name of the place, viz., Lehi. (See Jdg_15:9). Lentiles. “In the Chronicles it is added there was barley there. Doubtless the field (or large plain) was sown with both; the independence of the two writers is thus shown.” (Wordsworth).
2Sa_23:13. Three of the thirty chiefs; or, the three chiefs of the thirty. The thirty are those enumerated at the end of the chapter. Thirty-one (or thirty-two) are there mentioned, and more in Chronicles, but this was evidently a name for a certain corps of men, which, as Kiel suggests, possibly at first numbered exactly thirty, but which would at times receive additions in the different wars in which David was engaged. Adullam. “According to the situation here described, this exploit occurred in the Philistine war, narrated in 2Sa_5:17, sq.” (Erdmann).
2Sa_23:15. Well of Bethlehem. “An ancient cistern, with four or five holes in the solid rock, at about ten minutes’ distance to the north of the eastern corner of the hill of Bethlehem, is pointed out by the natives as Bir-Daoud—David’s well. Dr. Robinson doubts the identity of the well; but others think that there are no good grounds for doing so. Certainly, considering this to be the ancient well, Bethlehem must have once extended ten minutes further to the north, and must have lain, in times of old, not as now on the summit, but on the northern rise of the hill; for the well is by, or (1Ch_11:7) at the gate. (Jamieson). “I find in the descriptions of travellers that the common opinion is, that David’s captains had come from the south-east, in order to obtain, at the risk of their lives, the so much longed for water; while it is supposed that David was then himself in the great cave that is not far from the south-east of Bethlehem; which cave is generally held to have been that of Adullam. But (Jos_15:35). Adullam lay in the valley”—that is, in the undulating plain at the western base of the mountains of Judea, and consequently to the south-west of Jerusalem. Be this as it may, David’s three men had, in any case, to break through the host of the Philistines in order to reach the well; and the position of Bir-Daoud agrees well with this. (Van de Velde). Dr. Thomson (Land and the Book) says that Bethlehem is now poorly supplied with water.
2Sa_23:17. “In jeopardy,” etc., 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.” (Keil.)
2Sa_23:19. Chief among three. As the historian says further on that, neither Abishai nor Benniah attained unto the three (so the Heb.); it seems better to read here chief among thirty, i.e., they distinguished themselves among those heroes, but were not so renowned as those mentioned in 2Sa_23:8-12.
2Sa_23:20. “Lion-like men.” Literally, Ariels, or Lions of God. The Arabs and Persians so designate every remarkably brave men, and these were doubtless two celebrated Moabitish warriors. “Pit,” or Cistern. “The lion had been driven into the neighbourhood of human habitations by a heavy fall of snow, and had taken refuge in a cistern.” (Keil and others.)
2Sa_23:21. “An Egyptian.” Better The Egyptian, some well-known man, celebrated for his strength and stature. “A goodly man,” lit. a man of appearances or (as in Chronicles) a man of measure.
2Sa_23:22. “Three mighty.” Here also it seems necessary to read Thirty instead of Three. (See on 2Sa_23:19.)
2Sa_23:24-39. Most of these names are not further known. “Shammah.” Must not be confounded with the Shammahs mentioned in 2Sa_23:11; 2Sa_23:33. (Keil.) “Ittai.” “Must be distinguished from the Gathite.” (Keil.) “Eliphelet,” etc. Many Hebrew scholars consider that there is here a slight error, as there is no reason why the grandfather’s name should be given in addition to that of the father, and it better suits the grammatical form of some of the words to read—Eliphelet the son of Ur; Hepher the Maachathite, thus adding one to the list.
2Sa_23:39. “Thirty-seven.” “This number is correct, as there were three in the first class (2Sa_23:8-12), two in the second (2Sa_23:18-23), and thirty-two in the third (2Sa_23:24-39), since 2Sa_23:34 contains three names according to the amended text.” (Kiel.) (See above on Eliphelet).
MAIN HOMILETICS OF THE PARAGRAPH.—2Sa_23:8-39
THE MIGHTY MEN AND THE WELL OF BETHLEHEM
I. There is a loyalty in noble natures which seeks occasions of self-sacrifice. Satan very greatly belied even our fallen human nature when he said, “Skin for skin, yea, all that a man hath will he give for his life” (Job_2:4). Here he shows either his ignorance or his malice, for millions of men and women have proved its falsity. No generation has ever lived upon the earth in which some have not been found willing to risk their lives, not merely in obedience to the voice of conscience, or out of gratitude to Christ and for the sake of spreading His gospel, but as David’s mighty men did here, with a devotion which seemed on the watch for an opportunity to manifest its depth. We should have good reason to admire these warriors if they had fought their way to Bethlehem’s gate to rescue their master from the hands of the Philistines, or to procure for him some necessary food or drink. Such a deed would have entitled them to receive the well-done of faithful servants and would have established their claim to David’s grateful love. But in braving death to gratify a passing wish of their king they went far beyond the strictest requirements of duty, and their conduct is a striking proof of the fact that the noblest natures find their purest gratification in self-sacrifice—in laying all that they have and are at the feet of another.
II. Those who are the objects of deep affection should be watchful of the claims they make upon it. David’s desire was perfectly natural and lawful, and it was not wrong to express it. But it was certainly somewhat inconsiderate, seeing that he must have known the kind of men who surrounded him. Probably, however, he did not dream that the utterance of his wish would have such a result, and we may well believe that his experience now made him more careful in the future when such brave and loving friends were near. It behoves all who are deeply and tenderly loved to be very mindful how strong such love is and how much it will do and bear for the object of its love. True it is that self-devotion raises and gladdens the soul that exercises it, but none but the utterly mean man could use this truth to excuse his own selfishness. Let such an one remember that he loses in proportion as the other gains, and let all be so anxious to find out and gratify the desires of those who love them as to have no room to express their own.
III. Heroic deeds have a tendency to beget others after their kind. It is quite possible that David’s mighty men became what they were through association with him. He had set them many noble examples of bravery and self-forgetfulness, and they had been apt pupils of a worthy master. And now their deed of loyal daring begets in him one of the same kind. When men thus seek to equal and out-do each other in bringing their lower nature into subjection to the higher, and in seeking who shall be the greater in acts of loving service, then, indeed, is a warfare carried on which is all gain and no loss, and where both sides gain a victory worth having.
OUTLINES AND SUGGESTIVE COMMENTS
I. The three warriors must be surveyed as servants of David, men engaged to obey his commands and execute his will to the utmost of their power. And their conduct then appears very admirable, as far removed as can well be imagined from that calculating and niggardly obedience which betrays a disposition to do the least possible, to render as little to a master as that master can be prevailed on to accept.… David might have summoned the bravest of his battalions and bidden them attempt the forcing a passage to the well, but he simply uttered a wish, … and it was sufficient for the bold and true-hearted men.… There is an example set to every man who is called upon for obedience, which fits the history before us to be inscribed on our kitchens, our shops, and our churches. The example lies in their not having waited for a command, but acted on a wish, and there is no man to whom the term servant applies—and it applies to every man, at least with reference to God—who would not do well to ponder the example.… Consider men generally as the servants of God.… He dealeth with us as with children, rather not laying down an express precept for every possible case, but supposing in us a principle which will always lead to our considering what will be pleasing to Himself, and to our taking His pleasure as our rule.
… And the Christian should search for the least indication of God’s will, and give it all the form of a positive statute.… II. Then what care should there be that nothing may be said in joke which may be taken in earnest, nothing even hinted at as our belief or desire which we would not have acted upon by those who hear our words. It is specially to children that this remark applies; for they may be supposed to have all that submissiveness to authority and that willingness to oblige which distinguished David’s warriors, as well as the inability of discriminating a casual expression from an actual direction.… There may occur precisely what occurred with David’s servants. It is not that the monarch has commanded his warriors to dare death … or even wished them to undertake the rash and perilous enterprise. It is only that, without reflection or thought, he gave utterance to something that was passing in his mind, and that those about him overheard the inconsiderate expression. And do you mark that young person, who is devoting himself with uncalculating eagerness to some worldly pursuit.… The parent never wished him thus to squander his powers; the parent never thought that he would.… but was apt to give words to feelings which he would never have breathed, had he remembered the possibility of their being received as genuine, or interpreted as laudable.… III. But the genuineness of the repentance of David … is proved by his refusal to derive benefit from his sin … And we are now concerned with the question as to what is binding on a man, if, with the advantages, procured by a fault, lying at his disposal, the water from the well of Bethlehem sparkling before him, he become convinced of his fault?… Is he to drink of the water, to enjoy the advantages? It may often be a hard question, but we do not see how there can be any true penitence, where what has been wrongfully obtained is kept and used.… Let the case be that which is not unlikely to occur amid the complicated interests of a great mercantile community.… We cannot think it enough to give large sums in charity as an atonement or reparation.… Zaccheus made an accurate distinction between restitution and almsgiving; he would give alms of that only which had been honourably obtained; the rest he returned, with large interest, to those from whom it had been unfairly procured. And though it might be impossible for the trader to make restitution precisely to the parties who have been injured, we do not see how, with his conscience accusing him of having done wrong, he can lawfully appropriate any share of the profits any more than David could have lawfully drunk of the water procured at his ill-advised wish.—Canon Melville.
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.—Krummacher.
In David’s conduct to the heroes that bring him water from Bethlehem at the risk of their lives are set forth these three things:—I. Noble modesty, which regards the love-offering of one’s neighbour as too dear and valuable for one’s self and declines to receive it. II. Sincere humility before the Lord, which lays the honour at His feet as He to whom alone it belongs. III. A clear view and tender estimation of the infinite moral worth of human life in men’s relations towards one another and towards God.—Erdmann.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v15 2 Samuel
2 Samuel
A LIBATION TO JEHOVAH
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2Sa 23:15 - 2Sa 23:17.
David’s fortunes were at a low ebb. He was in hiding in his cave of Adullam, and a Philistine garrison held Bethlehem, his native place. He was little different from an outlaw at the head of a band of ‘broken men,’ but there were depths of chivalry and poetry in his heart. Sweltering in his cave in the fierce heat of harvest, he thought of his native Bethlehem; he remembered the old days when he had watered his flock at the well by its gate, or mingled with the people of the little town, in their evening assemblies round it. The memories of boyhood rose up radiant before him, and as he was immersed in the past, the grim present, the perils that threatened his life, the savage, gaunt rocks without a trace of greenness that girded him, the privations to which he was exposed, were all forgotten, and he longed for one more draught of the water that tasted so cool and sweet to memory. Three of his ‘mighty men,’ bound to him by loyal devotion and unselfish love, were ready to die to win for their chief a momentary gratification. So they slipped away from Adullam, ‘brake through the host of the Philistines,’ and brought back the longed-for draught. David’s reception of the dearly-bought, sparkling gift was due to a noble impulse. The water seemed to him to be dyed with blood, and to be not water so much as ‘lives of men.’ It had become too precious to be used to satisfy his longing. It would be base self-indulgence to drink what had been won by such self-forgetting devotion. God only had the right to receive what men had risked their lives to obtain, and therefore he ‘poured it out unto the Lord.’
The story gleams out of the fierce narratives in which it is embedded, like a flower blooming on some grim cliff. May we not learn lessons from it?
I. David’s longing.
David, a fugitive in the cave, haunted by the ‘nostalgia’ that made Bethlehem seem so fair and dear, may stand for us as an example of the longings and thirsts that sometimes force themselves into consciousness in every soul. Below the bustle and strife of daily life, occupied as it must be with material and often ignoble things, below the hardness into which the world has compressed men’s surface nature, there lies a yearning for the cool water that rises hard by the gate of our native home. True, it is with many of us overlaid for the most part by coarser desires, and may be as unlike our usual dominant longings and aims, as David’s tender outbreak of sentiment was to the prevailing tenor of his life, in those days when he was an outlaw and a freebooter. But the longing, though often stifled, is not wholly quenched. It is misinterpreted by the man who is conscious of it, and far too often he tries to slake the thirst by fiery and drugged liquors which but make it more intense. Happy are they who know what it is that their parched palates crave, and have learned, while yet the knowledge avails, to say, ‘My soul thirsteth for God, for the living God’! ‘Blessed are they who thirst after’ the water of the well of Bethlehem, ‘for they shall be filled!’
II. The three heroes’ devotion.
These three rough soldiers, lawless and fierce as they were, had been so mastered by their chief that they were ready to dare anything to pleasure him. Who would have looked for such delicacy of feeling and such enthusiastic self-surrender in such men?
They stand as grand instances of the height of devotion of which the rudest nature is capable, when once its love and loyalty to the Beloved are evoked.
How such deeds ennoble the lowest types of character, and make us think better of men, and more sadly of the contrast between their habitual characteristics and the possibilities that lie slumbering in their ignoble lives! There are sparks in the hard cold flint, if only they could be struck out. There is water in the rock, if only the right hand, armed with the wonder-working rod, smites it.
Let us not judge men too harshly by what they do and are, but let us try to bring their sleeping possibilities into conscious exercise.
Let us remember that love and self-sacrifice, which is the very outcome and natural voice of love, ennoble the most degraded.
But these heroic three may suggest to us a sadder thought. They were ready to die for David; would they have been as ready to die for God? These noble emotions of love, leading to glad flinging away of life to pleasure the beloved, are freely given to men, but too often withheld from God, We lavish on our beloveds or on our chosen leaders, a devotion that ought to shame us, when contrasted with the scantiness of our grudging devotion and self-surrender to Him. If we loved God a tenth part as ardently as we love our wives or husbands or parents or children, and were willing to do and bear as much for Him as we are willing to bear for them, how different our lives would be! We can love utterly, enthusiastically, self-forget-tingly, absorbed in the beloved, and counting all surrender of self to, and the sacrifice of life itself for, him or her a delight. Many of us do love men so. Do we love God so?
But these heroic three may suggest another thought. Their self-sacrificing love was illustrious; but there is a nobler, more wonderful, more soul-subduing instance of such love. They broke through the ranks of the Philistines to bring David a draught from the well of Bethlehem. Jesus has broken through the ranks of our enemies to bring us the water of which ‘if a man drink, he shall live for ever.’ If we would see the highest example of self-sacrificing love, we must turn to look, not on the instances of it that shine through the ages on the page of history, and make men thrill as they gaze, and think better of the human nature that can do such things, but on the Christ hanging on the Cross because He loved those who did not love Him, and giving His life a ransom for sinners.
III. David’s reception of the water.
The chivalrous devotion of the three touched an answering chord in their chivalrous chief. His heart filled at the thought of what they had risked, and revolted from employing what had been thus won for no higher use than to gratify a piece of sentiment in himself. The sparkling water was too sacred to be taken for any baser use than as a libation to Jehovah. And who can doubt that the three were more fully repaid for their devotion, as David poured it out unto the Lord, than if he had drunk it eagerly up? His feeling and his act indicate beautiful delicacy of instinct, and swiftness of perception of how to requite the devotion of the three.
We may separate into its two parts the generous impulse which sprang as one whole in David’s breast. There was the shrinking from using the water to slake his thirst merely, and there was the resolve to pour it out as a libation to God. Both parts of that whole may yield us profitable thoughts.
To risk their lives for the water was noble in the three; to have quaffed it as if it had been drawn like any other water from a well, would have been ignoble in David. There are things that it may be noble to give and ignoble to accept. There are sacrifices which we are not entitled to allow others to make for our sakes. Gratifications which can only be procured at the hazard of men’s lives are too dearly bought.
Would not a civilisation, that draws much of its comforts and appliances from ‘sweated industries,’ and is languidly amused by seeing men and women performers peril their lives nightly, and lose them too, for its gratification, be the better for copying David’s recoil from drinking ‘the blood of men that went in jeopardy of their lives’? Is there not ‘blood’ on many a woman’s ball-dress, on many an article of luxury, on many an amusement?
There are sacrifices which we have no right to accept from others. The three had no right to risk life for such a purpose, and David would have been selfish if he had drunk the water. Do not such thoughts lead us by contrast to Him who has done what none other can do? ‘None of them can by any means redeem his brother, nor give his life a ransom for him’; but Jesus can and Jesus does, and what it would be impossible, and wrong if it were possible, for one man to do for another, He has done for us all, and what it would be base for a man to accept from another if that other could give it, it is blessed and the beginning of all nobleness of character for us to accept from Him. David would not drink because the cup seemed to him to be red with blood. Jesus offers to us a cup, not of cold water only but of ‘water and blood,’ and bids us drink of it and remember Him.
The generous devotion of the three kindled answering emotions in David’s breast. It would be a churlish soul that was not warmed into some faint replica of such self-sacrifice, and most of us would be ashamed of ourselves if we were unmoved by such love. But does the supreme example of it affect us as much as the lesser examples of it do? How many of us stand before it like the peaks of the Alps that front full south, and lift an unmelted breastplate of snow to the midday sun! How many of us have lived all our lives in presence of Jesus’ infinite love and self-surrender for us each, and never have felt one transient touch of answering love!
The other part of David’s impulse was to offer to God what was too precious for his own use. That is the fitting destination of our most precious and prized possessions. And whatever is thus offered becomes more precious by being offered. The altar sanctifies and enhances the worth of the gift. What we give to God is more our own than if we had kept it to ourselves, and develops richer capacities of ministering to our delight. It is so with our greatest surrender, the surrender of ourselves. When we give ourselves to Jesus, He renders us back to ourselves, far better worth having than before. We are never so much our own as when we are wholly Christ’s. And the same thing is true as to all our riches of mind, heart, or worldly wealth. If we wish to taste their most delicate and refined sweetness, let us give them to Jesus, and the touch of His hand, as He accepts them and gives them back to us, will leave a lingering fragrance that nothing else can impart. Was not the water from the well of Bethlehem sweeter to David as he poured it out unto the Lord than if he had greedily gulped it down?
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v8 i.e. one belonging to Etsen.
Eznite
i.e. one belonging to Etsen.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v8 List of David’s Heroes
List of David’s Heroes
v. 8. These be the names of the mighty men, the heroes, whom David had: The Tachmonite that sat in the seat, chief among the captains, he belonged to the family of Hachmon, 1Ch 27:32, and his name was Jashobeam, the most distinguished of the king’s guard, the most eminent of the three greatest heroes. The same was Adino the Eznite; he lifted up his spear against eight hundred, whom he slew at one time. That was the greatest feat of this hero.
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v. 9. And after him, next in the list, was Eleazar, the son of Dodo the Ahohite, one of the three mighty men with David, when they defied the Philistines that were there gathered together to battle, and the men of Israel were gone away, when they had marched against the Philistines, to meet them in battle.
v. 10. He arose and smote the Philistines until his hand was weary, and his hand clave unto the sword, cramped around the sword-hilt from excessive weariness; and the Lord wrought a great victory that day; and the people, who had apparently fallen back, returned after him only to spoil.
v. 11. And after him was Shammah, the son of Agee the Hararite. And the Philistines were gathered together into a troop, at Lehi or Ramath-lehi, where was a piece of ground full of lentils; and the people fled from the Philistines.
v. 12. But he stood in the midst of the ground, determined to hold it against the enemy, and defended it, and slew the Philistines; and the Lord wrought a great victory, for this was His gift.
v. 13. And three of the thirty chief, of the knights of David, went down, and came to David in the harvest time, unto the cave of Adullam, 1Sa 22:1; and the troop of the Philistines, a plundering party, pitched in the Valley of Rephaim, 1Sa 5:12.
v. 14. And David was then in an hold, in a mountain stronghold, and the garrison of the Philistines was then in Bethlehem, their camp was near Bethlehem.
v. 15. And David longed, he had a strong desire, and said, Oh, that one would give me drink of the water of the well of Bethlehem which is by the gate! The water of this well, which David had so often tasted as a lad, was exceptionally good, and he longed for it with the desire of home-sickness.
v. 16. And the three mighty men brake through the host of the Philistines, thrusting aside the enemies who tried to hinder their passage, and drew water out of the well of Bethlehem that was by the gate, some little distance outside, and took it, and brought it to David. Nevertheless, he would not drink thereof, but poured it out unto the Lord, as a drink-offering to Jehovah, to whom alone it ought to belong.
v. 17. And he said, Be it far from me, O Lord, that I should do this, namely, drink the water thus obtained. Is not this the blood of the men that went in jeopardy of their lives? They had brought it at the price of their lives, at the risk of their souls, and therefore it had the value of their blood, it was too precious to drink. Therefore he would not drink it. These things did these three mighty men.
v. 18. And Abishai, the brother of Joab, the son of Zeruiah, was chief among three, also distinguished for exceptional feats of valor. And he lifted up his spear against three hundred, brandishing it in battle, and slew them, and had the name among three.
v. 19. Was he not most honorable of three, among all the knights of David? Therefore he was their captain, becoming their leader; howbeit, he attained not unto the first three, the heroes whose exploits were described above.
v. 20. And Benaiah, the son of Jehoiada, the priest, who was captain of David’s body-guard, 2Sa 8:18; 2Sa 20:23, the son of a valiant, or honorable, honest, man, of Kabzeel, who had done many acts, having many feats to his credit; he slew two lion like men of Moab, two famous Moabite heroes; he went down also and slew a lion in the midst of a pit in time of snow, when the lion, searching for food, had fallen into a cistern or into a trap set for him.
v. 21. And He slew an Egyptian, a certain well-known enemy, a goodly man; and the Egyptian had a spear in his hand; but he went down to him with a staff, and plucked the spear out of the Egyptian’s hand, showing both bravery and skill in snatching the weapon out of the enemy’s hand, and slew him with his own spear.
v. 22. These things did Benaiah, the son of Jehoiada, and had the name among three mighty men, among the heroes of David.
v. 23. He was more honorable than the thirty, honored above the other knights, but he attained not to the first three. And David set him over his guard, 2Sa 8:18; 2Sa 20:23.
v. 24. Asahel, the brother of Joab, was one of the thirty, a member of the corps of David’s knights, 2Sa 2:18; Elhanan, the son of Dodo of Bethlehem;
v. 25. Shammah the Harodite; Elika the Harodite;
v. 26. Helez the Paltite; Ira, the son of Ikkesh, the Tekoite;
v. 27. Abiezer the Anethothite; Mebunnai the Hushathite;
v. 28. Zalmon the Ahohite; Maharai the Netophathite;
v. 29. Heleb, the son of Baanah, a Netophathite; Ittai, the son of Ribai, out of Gibeah of the children of Benjamin;
v. 30. Benaiah the Pirathonite; Hiddai of the brooks of Gaash;
v. 31. Abialbon the Arbathite; Azmaveth the Barhumite;
v. 32. Eliahba the Shaalbonite, of the sons of Jashen, Jonathan:
v. 33. Shammah the Hararite; Ahiam, the son of Sharar, the Hararite;
v. 34. Eliphelet, the son of Ahasbai, the son of the Maachathite; Eliam, the son of Ahithophel the Gilonite;
v. 35. Hezrai the Carmelite; Paarai the Arbite;
v. 36. Igal, the son of Nathan of Zobah; Bani the Gadite;
v. 37. Zelek the Ammonite; Nahari the Beerothite, armor-bearer to Joab, the son of Zeruiah;
v. 38. Ira, an Ithrite; Gareb, an Ithrite;
v. 39. Uriah the Hittite: thirty and seven in all, namely, Joab as the commander-in-chief, three heroes of the first degree, three heroes of the second degree, and the thirty knights of David. As the names of these faithful followers of David were here entered into the catalog of heroes, so the names of the true servants of Christ are entered into the book of life, to be read on the last day, when all such men will receive the reward of mercy.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv8, 9, 11, 13, 15, 18, 20, 22, 24, 29, 33, 37 This is the name of a man. Other versions…
Jeshbaal
This is the name of a man. Other versions read Josheb Basshebeth, Jashobeam, Ishbaal, or Ishbosheth because various ancient copies have these variations. Translators may choose to say this in a footnote to their translation (See: How to Translate Names)
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Hachmonite
This is the name of a people group. AT: "son of Hachmon" (See: How to Translate Names)
eight hundred
"800" (See: Numbers)
translationWords
name
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv8, 10, 13, 15, 17, 18, 24, 39 23:8-39 This section is a listing of David’s elite…
23:8-39 This section is a listing of David’s elite warriors by name, the most prominent of whom are listed with a notable accomplishment. These warriors were some of the “iron tools” that God used to “chop down” the godless (23:7). • The list divides into the Three and the Thirty. Some Hebrew scholars have suggested that the Thirty be translated as “Officers.” If that is correct, then it is possible that the Three was originally a term for a specific military office.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.