Text -- 2 Samuel 23:16-39 (NET)

23:16 So the three elite warriors broke through the Philistine forces and drew some water from the cistern in Bethlehem near the gate. They carried it back to David, but he refused to drink it. He poured it out as a drink offering to the Lord 23:17 and said, “O Lord, I will not do this! It is equivalent to the blood of the men who risked their lives by going.” So he refused to drink it. Such were the exploits of the three elite warriors. 23:18 Abishai son of Zeruiah, the brother of Joab, was head of the three. He killed three hundred men with his spear and gained fame among the three. 23:19 From the three he was given honor and he became their officer, even though he was not one of the three. 23:20 Benaiah son of Jehoida was a brave warrior from Kabzeel who performed great exploits. He struck down the two sons of Ariel of Moab. He also went down and killed a lion in a cistern on a snowy day. 23:21 He also killed an impressive-looking Egyptian. The Egyptian wielded a spear, while Benaiah attacked him with a club. He grabbed the spear out of the Egyptian’s hand and killed him with his own spear. 23:22 Such were the exploits of Benaiah son of Jehoida, who gained fame among the three elite warriors. 23:23 He received honor from the thirty warriors, though he was not one of the three elite warriors. David put him in charge of his bodyguard. 23:24 Included with the thirty were the following: Asahel the brother of Joab, Elhanan son of Dodo from Bethlehem, 23:25 Shammah the Harodite, Elika the Harodite, 23:26 Helez the Paltite, Ira son of Ikkesh from Tekoa, 23:27 Abiezer the Anathothite, Mebunnai the Hushathite, 23:28 Zalmon the Ahohite, Maharai the Netophathite, 23:29 Heled son of Baanah the Netophathite, Ittai son of Ribai from Gibeah in Benjamin, 23:30 Benaiah the Pirathonite, Hiddai from the wadis of Gaash, 23:31 Abi-Albon the Arbathite, Azmaveth the Barhumite, 23:32 Eliahba the Shaalbonite, the sons of Jashen, Jonathan 23:33 son of Shammah the Hararite, Ahiam son of Sharar the Hararite, 23:34 Eliphelet son of Ahasbai the Maacathite, Eliam son of Ahithophel the Gilonite, 23:35 Hezrai the Carmelite, Paarai the Arbite, 23:36 Igal son of Nathan from Zobah, Bani the Gadite, 23:37 Zelek the Ammonite, Naharai the Beerothite (the armor-bearer of Joab son of Zeruiah), 23:38 Ira the Ithrite, Gareb the Ithrite 23:39 and Uriah the Hittite. Altogether there were thirty-seven.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 23:16

Lest by gratifying himself upon such terms, he should seem either to set too high a price upon the satisfaction of his appetite, or too low a price upon the lives of his soldiers.

Wesley: 2Sa 23:16

As a kind of drink offering, and acknowledgment of God's goodness in preserving the lives of his captains in so dangerous an enterprize; and to shew, that he esteemed it as a sacred thing, which it was not fit for him to drink.

Wesley: 2Sa 23:17

Jointly: then two of them are mentioned severally.

Wesley: 2Sa 23:19

He fell short of them in strength and valour.

Wesley: 2Sa 23:21

Where he put himself under a necessity, either of killing, or being killed.

Wesley: 2Sa 23:21

When lions are most fierce, both from the sharpness of their appetite in cold seasons, and from want of provisions.

Wesley: 2Sa 23:25

In 1Ch 11:27, Shammoth the Harorite. Concerning which, and other changes of the names, which will be observed, by comparing this catalogue with that, it will be sufficient to suggest, that the same names of persons, or places, are differently pronounced according to the different dialects of divers places or ages. That one man had often two names. That David had more worthies than those here mentioned; and as some of these were slain in the former part of David's reign, as Asahel was; so others came up in their stead; and some were added to this number, as appears from 1Ch. 11:10-47, where they are named, but not numbered, as they were here; and where there is a greater number than is here expressed.

JFB: 2Sa 23:15-16

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 Beth-lehem, is pointed out by the natives as Bir-Daoud; that is, 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, Beth-lehem 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. I find in the description of travellers, that the common opinion is, that David's captains had come from the southeast, in order to obtain, at the risk of their lives, the so-much-longed-for water; while it is supposed that David himself was then in the great cave that is not far to the southeast of Beth-lehem; 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 southwest of Beth-lehem. Be this as it may, David's 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].|| 08673||1||21||0||@the first three==--The mighty men or champions in David's military staff were divided into three classes--the highest, Jashobeam, Eleazar, and Shammah; the second class, Abishai, Benaiah, and Asahel; and the third class, the thirty, of which Asahel was the chief. There are thirty-one mentioned in the list, including Asahel; and these added to the two superior orders make thirty-seven. Two of them, we know, were already dead; namely, Asahel [2Sa 3:30] and Uriah [2Sa 11:17]; and if the dead, at the drawing up of the list, amounted to seven, then we might suppose a legion of honor, consisting of the definite number thirty, where the vacancies, when they occurred, were replaced by fresh appointments.

Clarke: 2Sa 23:16

Poured it out unto the Lord - To make libations, both of water and wine, was a frequent custom among the heathens. We have an almost similar account in Arrian’ s Life of Alexander: "When his army was greatly oppressed with heat and thirst, a soldier brought him a cup of water; he ordered it to be carried back, saying, I cannot bear to drink alone while so many are in want, and this cup is too small to be divided among the whole." Tunc poculo pleno sicut oblatum est reddito: Non solus, inquit, bibere sustineo, nec tam exiguum dividere omnibus possum . - Arrian, lib. vi

The example was noble in both cases, but David added piety to bravery; he poured it out unto the Lord.

Clarke: 2Sa 23:20

Two lion-like men of Moab - Some think that two real lions are meant; some that they were two savage gigantic men; others, that two fortresses are meant. The words שני אראל מואב sheney ariel Moab may signify, as the Targum has rendered it, ית תרין רברבי מואב yath terein rabrebey Moab , "The two princes of Moab."

Clarke: 2Sa 23:21

He slew an Egyptian - This man in 1Ch 11:23 is stated to have been five cubits high, about seven feet six inches

Clarke: 2Sa 23:21

He went down to him with a staff - I have known men who, with a staff only for their defense, could render the sword of the best practiced soldier of no use to him. I have seen even a parallel instance of a man with his staff being attacked by a soldier with his hanger; he soon beat the weapon out of the soldier’ s hand, and could easily have slain him with his own sword

We have a good elucidation of this in a duel between Dioxippus the Athenian and Horratas a Macedonian, before Alexander: "The Macedonian, proud of his military skill, treated the naked Athenian with contempt, and then challenged him to fight with him the ensuing day. The Macedonian came armed cap-a-pie to the place; on his left arm he had a brazen shield, and in the same hand a spear called sarissa; he had a javelin in his right hand, and a sword girded on his side; in short, he appeared armed as though he were going to contend with a host. Dioxippus came into the field with a chaplet on his head, a purple sash on his left arm, his body naked, smeared over with oil, and in his right hand a strong knotty club, ( dextra validum nodosumque stipitem praeferebat ). Horratas, supposing he could easily kill his antagonist while at a distance, threw his javelin, which Dioxippus, suddenly stooping, dexterously avoided, and, before Horratas could transfer the spear from his left to his right hand, sprang forward, and with one blow of his club, broke it in two. The Macedonian being deprived of both his spears, began to draw his sword; but before he could draw it out Dioxippus seized him, tripped up his heels, and threw him with great violence on the ground, ( pedibus repente subductis arietavit in terram ). He then put his foot on his neck, drew out his sword, and lifting up his club, was about to dash out the brains of the overthrown champion, had he not been prevented by the king."- Q. Curt. lib. ix., cap. 7

How similar are the two cases! He went down to him with a staff, and plucked the spear out of the Egyptian’ s hands, and slew him with his own spear. Benaiah appears to have been just such another clubsman as Dioxippus.

Clarke: 2Sa 23:23

David set him over his guard - The Vulgate renders this, Fecitque eun sibi David auricularium a secreto , "David made him his privy counsellor;"or, according to the Hebrew, He put him to his ears, i.e., confided his secrets to him. Some think he made him a spy over the rest. It is supposed that the meaning of the fable which attributes to Midas very long ears, is, that this king carried the system of espionage to a great length; that he had a multitude of spies in different places.

Clarke: 2Sa 23:24

Asahel - was one of the thirty - Asahel was one of those officers, or troops, called the shalishim . This Asahel, brother of Joab, was the same that was killed by Abner, 2Sa 2:23.

Clarke: 2Sa 23:25

Shammah the Harodite - There are several varieties in the names of the following shalishim ; which may be seen by comparing these verses with 1Ch 11:27.

Clarke: 2Sa 23:39

Uriah the Hittite: thirty and seven in all - To these the author of 1Ch 11:41 adds Zabad son of Ahlai

1Ch 11:42 - Adina the son of Shiza the Reubenite, a captain of the Reubenites, and thirty with him

1Ch 11:43 - Hanan the son of Maachah, and Joshaphat the Mithnite

1Ch 11:44 - Uzzia the Ashterathite, Shama and Jehiel the sons of Hothan the Aroerite

1Ch 11:45 - Jediael the son of Shimri, and Joha his brother, the Tizite

1Ch 11:46 - Eliel the Mahavite, and Jeribai, and Joshaviah, the sons of Elnaam, and Ithmah the Moabite

1Ch 11:47 - Eliel, and Obed, and Jasiel the Mesobaite

The 4th and 5th verses are very obscure; L. De Dieu gives them a good meaning, if not the true one: -

"The perpetuity of his kingdom David amplifies by a comparison to three natural things, which are very grateful to men, but not constant and stable. For the sun arises and goes down again; the morning may be clear, but clouds afterwards arise; and the tender grass springs up, but afterwards withers. Not so, said he, is my kingdom before God; it is flourishing like all these, but perpetual, for he has made an everlasting covenant with me, though some afflictions have befallen me; and he has not made all my salvation and desire to grow.

De Dieu repeats כ ke , the note of similitude, thrice; and the following is his version: -

"The God of Israel said, the Rock of Israel spake unto me, (or concerning me): The just man ruleth among men; he ruleth in the fear of God. And, as the sun ariseth with a shining light; as the morning is without clouds by reason of its splendor; as, from rain, the tender grass springeth out of the earth; truly so is not my house with God: because he hath made an everlasting covenant with me; disposed in all things, and well kept and preserved in that order. Although he doth not make all my deliverance and desire to grow, i.e., though some adversities happen to me and my family; yet, that always remains, which, in the covenant of God made with me, is in all things orderly, disposed, and preserved.

See Bishop Patrick on the place

Once more I must beg the reader to refer to the First Dissertation of Dr. Kennicott, on the present state of the printed Hebrew text; in which there is not only great light cast on this subject, several corruptions in the Hebrew text being demonstrated, but also many valuable criticisms on different texts in the sacred writings. There are two Dissertations, 2 vols. 8 vo.; and both very valuable.

Defender: 2Sa 23:39

It is striking to note that Uriah the Hittite had been one of David's "mighty men;" (2Sa 23:8, 2Sa 23:23-29) yet Uriah was the man whom David murdered after committing adultery with his wife.

Defender: 2Sa 23:39

Evidently the "mighty men" were considered as two eminent groups of three each (2 Samuel 23:8-23) and thirty-one others (2 Samuel 23:24-39) one of whom was not named. It is noteworthy, however, that there are a number of differences in the names as listed in 1 Chronicles 11:10-47. Also the latter list includes about fifty-five names. The apparent discrepancy reflects different scribes and different sources. Possibly the second list, written later, includes the names of various men who replaced different men in the first group from time to time."

TSK: 2Sa 23:16

the three : 2Sa 23:9; 1Sa 19:5; Act 20:24; Rom 5:7; 2Co 5:14

poured it : Num 28:7; 1Sa 7:6; Lam 2:19; Phi 2:17

TSK: 2Sa 23:17

Be it far : 2Sa 20:20; Gen 44:17; 1Sa 2:30, 1Sa 26:11; 1Ki 21:3; 1Ch 11:19

the blood : Gen 9:4; Lev 17:10; Psa 72:14; Mat 26:28; Mar 14:24; Joh 6:52-54

jeopardy : Jdg 5:18; 1Co 15:30

TSK: 2Sa 23:18

Abishai : 2Sa 2:18, 2Sa 3:30, 2Sa 10:10, 2Sa 10:14, 2Sa 18:2, 2Sa 20:10; 1Sa 26:6-8; 1Ch 2:16, 1Ch 11:20, 1Ch 11:21

and slew them : Heb. slain

TSK: 2Sa 23:19

he attained : 2Sa 23:9, 2Sa 23:13, 2Sa 23:16; 1Ch 11:25; Mat 13:8, Mat 13:23; 1Co 15:41

TSK: 2Sa 23:20

Benaiah : 2Sa 8:18, 2Sa 20:23; 1Ki 1:8, 1Ki 1:26, 1Ki 1:38, 1Ki 2:29-35, 1Ki 2:46; 1Ch 18:17, 1Ch 27:5, 1Ch 27:6

Kabzeel : Jos 15:21

who had done many acts : Heb. great of acts

he slew : Exo 15:15

lionlike men : Heb. lions of God, 2Sa 1:23; 1Ch 11:22-24, 1Ch 12:8

slew a lion : Jdg 14:5, Jdg 14:6; 1Sa 17:34-37

TSK: 2Sa 23:21

a goodly man : Heb. a man of countenance, or sight, called, 1Ch 11:23, a man of great stature

slew him : 1Sa 17:51; Col 2:15

TSK: 2Sa 23:23

more honourable : or, honourable among the thirty, 1Ch 27:6

over his guard : or, over his council, Heb. at his command, 2Sa 8:8, 2Sa 20:23; 1Sa 22:14

TSK: 2Sa 23:24

Asahel : 2Sa 2:18; 1Ch 11:26, 1Ch 27:7

TSK: 2Sa 23:25

Shammah : 1Ch 11:27, 1Ch 11:28, Shammoth the Harorite

TSK: 2Sa 23:26

Paltite : 1Ch 11:27, 1Ch 27:10, Pelonite

Ira : 1Ch 11:28, 1Ch 27:9

Tekoite : 2Sa 14:2

TSK: 2Sa 23:27

Abiezer : 1Ch 11:28, Antothite, 1Ch 27:12, Anetothite

Mebunnai : 1Ch 11:19, Sibbecai

TSK: 2Sa 23:28

Maharai : 1Ch 11:30, 1Ch 27:13

TSK: 2Sa 23:29

Heleb : 1Ch 11:30, Heled, 1Ch 27:15, Heldai

Ittai : 1Ch 11:31, Ithai

TSK: 2Sa 23:30

Benaiah : 1Ch 11:31, 1Ch 27:14

Pirathonite : Jdg 12:15

Hiddai : 1Ch 11:32, Hurai

brooks : or, valleys, Deu 1:24; Jdg 2:9

TSK: 2Sa 23:31

Abialbon : 1Ch 11:32, Abiel

Barhumite : 1Ch 11:33, Baharumite

TSK: 2Sa 23:32

Jashen : 1Ch 11:34, Hashem, the Gizonite

TSK: 2Sa 23:33

Shammah : 1Ch 11:27

Sharar : 1Ch 11:35, Sacar

TSK: 2Sa 23:34

Eliam : 2Sa 11:3, 2Sa 15:31, 2Sa 17:23; 1Ch 27:33, 1Ch 27:34

TSK: 2Sa 23:35

Hezrai : 1Ch 11:37, Hezro

TSK: 2Sa 23:36

Igal : 1Ch 11:38, Joel

TSK: 2Sa 23:37

Zelek : 1Ch 11:39

Nahari : 1Ch 11:37

TSK: 2Sa 23:38

Ira : 2Sa 20:26; 1Ch 2:53, 1Ch 11:40

TSK: 2Sa 23:39

Uriah : 2Sa 11:3, 6-27, 2Sa 12:9; 1Ki 15:5; 1Ch 11:41; Mat 1:6

thirty and seven in all : From the number of these officers being thirty-seven, it is almost self-evident that shalishim cannot denote the thirty, as rendered in 2Sa 24:13, etc., but some particular description of men, or officers; for it can scarcely be said, with propriety, that we have thirty-seven out of thirty; and besides, in the parallel place in 1Chronicles, there are sixteen added!

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 23:16

Brake through the host - Their camp was pitched in the valley of Rephaim 2Sa 23:13; 1Ch 11:15. It follows from this that the way from Adullam to Bethlehem lay through or across the valley of Rephaim.

Poured it out unto the Lord - It was too costly for his own use, none but the Lord was worthy of it. For libations, see Jdg 6:20 note.

Barnes: 2Sa 23:17

Better as in 1Ch 11:19.

Barnes: 2Sa 23:18

Three - " The three"2Sa 23:22. It was Abishai’ s prowess on this occasion that raised him to be chief of this triad.

Barnes: 2Sa 23:19

i. e., "Was he not the most honorable of the three of the second order, howbeit, he attained not to the three,"the triad, namely, which consisted of Jashobeam, Eleazar, and Shammah. That two triads are mentioned is a simple fact, although only five names are given.

Barnes: 2Sa 23:20

Benaiah the son of Jehoiada - He commanded the Cherethites and Pelethites all through David’ s reign 2Sa 8:18; 2Sa 20:23, and took a prominent part in supporting Solomon against Adonijah when David was dying, and was rewarded by being made captain of the host in the room of Joab 1Ki 1:8, 1Ki 1:26, 1Ki 1:32-40; 1Ki 2:25-35; 1Ki 4:4. It is possible that Jehoiada his father is the same as Jehoiada 1Ch 12:27, leader of the Aaronites, since "Benaiah the son of Jehoiada"is called a "chief priest"1Ch 27:5.

Two lion-like men - The Hebrew word אריאל 'ărı̂y'êl , means literally "lion of God,"and is interpreted to mean "an eminent hero."Instances occur among Arabs and Persians of the surname "lion of God"being given to great warriors. Hence, it is supposed that the same custom prevailed among the Moabites. But the Vulgate has "two lions of Moab,"which seems to be borne out by the next sentence.

Slew a lion ... - Rather, THE lion, one of those described above as "a lion of God,"if the Vulgate Version is right. Apparently in a severe winter a lion had come up from its usual haunts to some village in search of food, and taken possession of the tank or cistern to the terror of the inhabitants, and Benaiah attacked it boldly and killed it.

Barnes: 2Sa 23:23

David set him over his guard - " Made him of his privy council,"would be a better rendering. See 1Sa 22:14 note. This position, distinct from his office as captain of the Cherethites and Pelethites, is clearly indicated 1Ch 27:34.

Barnes: 2Sa 23:24

etc. The early death of Asahel 2Sa 2:32 would make it very likely that his place in the 30 would be filled up, and so easily account for the number 31 in the list. Compare throughout the list in 1 Chr. 11.

Barnes: 2Sa 23:36

It is remarkable that we have several foreigners at this part of the list: Igal of Zobah, Zelek the Ammonite, Uriah the Hittite, and perhaps Nahari the Beerothite. The addition of Zelek to the mighty men was probably the fruit of David’ s war with Ammon 2Sa 8:12; 10; 2Sa 12:26-31.

Barnes: 2Sa 23:39

Thirty and seven in all - This reckoning is correct, though only 36 "names"are given, the names of only two of the second triad being recorded, but 31 names are given from 2Sa 23:24 to the end, which, added to the two triads, or six, makes 37. Joab as captain of the whole host stands quite alone. In 1Ch 11:41-47; after Uriah the Hittite, there follow sixteen other names, probably the names of those who took the places of those in the former list, who died from time to time, or who were added when the number was less rigidly restricted to thirty.

Poole: 2Sa 23:16

The host of the Philistines was in the valley of Rephaim, 2Sa 23:13 , and in the way to Beth-lehem.

He would not drink thereof lest by gratifying himself upon such terms, he should seem either to set too high a price upon the satisfaction of his appetite, or too low a price upon the lives of his soldiers, or should encourage others to the like vain-glorious and foolish attempts.

Poured it out unto the Lord as a kind of drink-offering, and acknowledgment of God’ s goodness in preserving the lives of his captains in so dangerous an enterprise; and to show that he esteemed it as a sacred thing, which, considering all things, it was not fit for him to drink it.

Poole: 2Sa 23:17

Is not this the blood of the men i.e. the price of their blood or lives, which they rashly exposed to manifest hazard?

These things did these three mighty men either one of these three are here omitted, as one of the first three is not named, 1Ch 11 ; or Abishai, who follows next, was one of these three.

Poole: 2Sa 23:18

He fought with and killed three hundred men in one battle.

Had the name among the three i.e. was the most famous and eminent among them.

Poole: 2Sa 23:19

He fell short of them in strength and valour.

Poole: 2Sa 23:20

Of Kabzeel a place in Judah, Jos 15:21 .

Who had done many acts: this may belong either to Benaiah , or to his father, to note that Benaiah was a son becoming such a father.

Two lionlike men for courage and strength. Or, lions of God , i.e. great and strong lions. Or, two gigantic persons; and therefore both so called, as being either equal in might, or brethren by birth.

In the midst of a pit where he put himself under a necessity, either of killing, or being killed.

In time of snow when lions are most fierce, both from the sharpness of their appetite in cold seasons, and from want of provisions, cattle being then shut up, and fed at home.

Poole: 2Sa 23:21

A goodly man for stature, as it is expressed, 1Ch 11:23 .

With a staff without a sword, or any warlike weapon.

Poole: 2Sa 23:23

Heb. over (for el is sometimes put for al ) the men (which is oft understood, as hath been noted before) of his command . So his guard is called, because they were always at the king’ s hand, ready to hear and receive the king’ s commands, and to put them in execution. Over the Cherethites and Pelethites, as appears by comparing 2Sa 8:18 20:23 , who were faithful and obedient to him, when others revolted from him, 2Sa 15:18 .

Poole: 2Sa 23:24

One of the thirty Heb. with or among the thirty ; not only as one, but as the chief of them.

Poole: 2Sa 23:25

In 1Ch 11:27 ,

Shammoth the Harorite concerning which and such-like alterations, and other changes of the names, which will be observed by comparing this catalogue with that, it will be sufficient to suggest,

1. That the same names of persons or places are differently pronounced, according to the different dialects used by men of divers places or ages.

2. That one man had oft two names.

3. That David had more worthies than those here mentioned; and as some of these were slain in the former part of David’ s reign, as Asahel was; so others came up in their steads; and some were added to this number, as appears from 1Ch 11 , where they are named, but not numbered, as they were here; and where there is a greater number than is here expressed.

Poole: 2Sa 23:39

Here are but thirty-six named; either therefore one must be supplied whose name is not expressed among the three second worthies, or Joab is comprehended in the number, as being the lord-general of all.

Haydock: 2Sa 23:16

Camp, or station of soldiers, ver. 13, 14. ---

Offered it, as "a libation," according to the Hebrew and Septuagint. Vayasec is commonly used; but vinsoc, in Paralipomenon is the truer reading, as "it contains the three radical letters; and it were greatly to be wished that the verbs in every other place had also those radical letters restored, which have been omitted by the Masorets, and supplied by their punctuations." (Kennicott, Dis. i. p. 154.) ---

Lord, as a sacrifice, worthy of him, and to teach his followers to be temperate, (Menochius) and not to expose their lives unnecessarily. (Haydock) -- "He had formerly indulged himself in forbidden pleasures." (St. Gregory) ---

David thus asked pardon for having, undesignedly, hazarded the lives of his men, (Kennicott) and gave thanks for their safe return. (Josephus) ---

A libation of water was solemnly made, 1 Kings vii. 6. The pagans used water when they had no wine, as they never sat down to meat, or offered sacrifice, without making a libation. (Calmet) See Homer, Iliad H.; Virgil, Æneid viii. 279. Dixit & in mensa laticum libavit honorem. (Virgil, Æneid i. 740.)

Haydock: 2Sa 23:17

Drink. This word is acknowledged in 1 Paralipomenon and in all the ancient versions. (Kennicott) ---

Protestants supply, " Is not this the blood of the men that went in jeopardy of their lives?" Instead of Jehova, (Haydock) which ought to have m prefixed, we find maleim; (1 Paralipomenon) a word never used in such solemn appeals to the Lord. This seems owing to the superstition of the Jews, who would not pronounce the former name, perhaps in imitation of the heathens, who kept the names of their tutelar gods secret, lest the enemy might call them out, and thus obtain possession of their country. See Macrobius iii. 9. No mention is made of the Romans making use of this mode of evocation at the last siege of Jerusalem, as they were unacquainted with the true name of God. Virgil (ii. 351,) writes,--- Excessere omnes Adytis Arisque relictis,

Dii quibus imperium hoc steterat. ----- See Servius; Kennicott.

Haydock: 2Sa 23:18

Three. Septuagint (Alexandrian) and Josephus read "six hundred," (Haydock) against all the rest.

Haydock: 2Sa 23:19

Three. Hebrew haci, seems to be mistaken for bossnim, "above two;" as one of the Greek versions in the Hexapla renders it, with the Septuagint. "Of the three he was more honourable than two; therefore he was their captain, and yet to," &c. Thus we see a double ternary fully established, ver. 8. (Kennicott)

Haydock: 2Sa 23:20

Banaias. The v at the end of this man's name, is wanting in Paralipomenon. It serves to distinguish him more from one of the Thirty, who was the 11th captain in waiting on the king; (1 Paralipomenon xxvii. 14,) whereas this was the third, (1 Paralipomenon v.) and one of great renown, 3 Kings i. 32. ---

Lions. Hebrew ari, "a lion;" and el, "god," designate people "of extraordinary valour." (Kennicott) ---

Hence the Arabians give the title to Ali, the son-in-law of Mahammed. (Bochart, Anim. iii. 1. ---

These two were noblemen, (Chaldean) giants, (Josephus) or fortresses; (Vatable) namely, Areopolis, which is divided into two parts by the Arnon. (Calmet) ---

Some suppose that he slew three real lions. The last, being in such a confined situation, enhanced his merit. (Cajetan) (Menochius) ---

The Alexandrian copy of the Septuagint has a great omission of the words between slew, occasioned by the word recurring twice; as also ver. 21. Dr. Milles attributes the omission of the famous text 1 John v. 7, to a similar case; Greek: marturountis, being found in the subsequent verse. " Proclivi admodum errore, quod norunt, quibus cum veteribus membranis res est. " 2nd edition. ---

"A source of frequent mistakes, as all know who have consulted old manuscripts."

Haydock: 2Sa 23:21

Sight, for size. (Josephus) ---

Hebrew, "a man of great aspect," which 1 Paralipomenon properly explains "five cubits high." ---

Hand. Septuagint supply what seems to be omitted, "like a weaver's beam," (Kennicott) as it is found in Paralipomenon. ---

Rod, or rather "a staff," like David's, 1 Kings xvii. 43., and xl. 43. (Haydock) ---

Some men, with a stick or codgel, will not fear to encounter a man armed; (Calmet) as we see exemplified in Q. Curtius, (ix. 7,) where Dioxippus, the Athenian wrestler, overcame Horratas of Macedon, who had challenged him out in a fit of drunkenness. (Haydock)

Haydock: 2Sa 23:23

Who were. Hebrew, "he was honourable above the thirty." Septuagint erroneously read three; as he was only the second in this series, though superior to the body of thirty. See ver. 13. The versions seem here perplexed, for want of observing this distinction of ranks. ---

Council. Hebrew, "over his obedience," or "guard." (Josephus) (Chap. xx. 23.) ---

Septuagint, "over his own country," mosspethu, instead of the present el mishmahto, super auscultationem suam: or rather mossmorthu, custodiam suam. (Grotius; Kennicott) ---

Banaias held a very distinguished rank among the officers at court. He was like the king's eye and ear. (Haydock) ---

These titles were given to some by the eastern kings. (Apuleius, Mundo.; Brisson. Pers. i.) ---

Midas was said to have such great ears, only on account of his spies. (Conon. narrat, i.) (Calmet)

Haydock: 2Sa 23:24

Was one. Hebrew the preposition b is here used, which signifies "above;" as ver. 13. and 23. and as Junius renders it. (Haydock) ---

"Asael....was head of the thirty." (Arabic) ---

He could not be one of that body, as the number is complete without him, and he is necessary to fill up the second ternary. The Book of Chronicles does not point this out with so much precision as it had been already done. (Kennicott) ---

Asael was slain by Abner, chap. ii. 23. He was captain of the fourth band, 1 Paralipomenon xxvii. 7. ---

Elehanan, the first of the thirty. ---

Dodo. Literally, patrui ejus, "of his (Asael's) uncle," which might, perhaps, be as well translated by 1 Paralipomenon xi. 26. See chap. xxi. 19. The Septuagint give both, "Dodei, the son of his father's brother," as ver. 9; (Haydock) or "rather those two translations are by some transcriber, or editor, injudiciously thrown together." (Kennicott)

Haydock: 2Sa 23:25

Semma. The same with the third hero, though his country is differently written, ver. 11. (Calmet) ---

But this is very improbable, as the number of 37 would be thus destroyed. The former was an Hararite. The Septuagint style the present captain, Samoth, in 1 Paralipomenon; Vulgate Sammoth; and the Aldine copy has Semoth here. He was the fifth captain; (1 Paralipomenon xxvii. 8,) and the four subsequent ones relieved each other in waiting on the king. ---

Harodi, more correct than Arorite, 1 Paralipomenon, (Haydock) as the Septuagint also there terminate with di. ---

Elica is omitted, 1 Paralipomenon xi., (Kennicott) as he perhaps died soon; and Zabad succeeding to his honours, comes at the end of these 30 heroes, Ibid. ver. 30.[1 Paralipomenon xi. 41.?] (Junius)

Haydock: 2Sa 23:26

Phalti. Paralipomenon, Phalonite. (Haydock) ---

Nu has been mistaken for t. This is the seventh captain in waiting. Hebrew, "Heletz, the Pelonite." It will suffice here to express how Kennicott would write the names of the following mighty men; referring for more particulars to his learned Diss. on 1 Chronicles xi., and to the notes on that chapter, ver. 28, &c. In the body of 30, he places, 1. Elehanan, the son of Dodo, of Bethlehem; 2. Shamhoth, the Harodite; 3. Elika, the Harodite; (supplied by Zabad) 4. Heletz, the Pelonite; 5. Ira, the son of Ikkesh, the Tekoite; 6. Abiezer, the Anathothite; 7. Sibbecai, the Hushathite; (as chap. xxi 18., 1 Paralipomenon xx. 4., and xxvii. 11,) 8. Ilai, the Ahohite; 9. Maharai, the Netophathite; 10. Heled, the son of Baanah, the Netophathite; 11. Ithai, the son of Ribai, of Gibea, of the sons of Benjamin; 12. Benaiah, the Pirathonite; 13. Hurai, of the brooks of Gaash; 14. Abialbon, the Arbathite; 15. Azmaveth, the Bahurimite; 16. Elihaba, the Shaalbonite; 17. Gouni, (a word lost in Hebrew) of the sons of Hassum; 18. Jonathan, the son of Shamha, the Hararite; (see chap. xxi. 21,) 19. Ahiham, the son of Shacar, the hararite; 20. Eliphelet, the son of Abasbai, the Maacathite; 21. Eliam, the son of Ahithophel, the Gilonite; 22. Hetzrai, the Carmelite; 23. Naarai, the son of Azbai; 24. Joal, the brother of Nathan, of Tzobah; (see 1 Paralipomenon) 25. Bani, the Gadite; 26. Tzelek, the Ammonite; 27. Naharai, the Barothite, armour-bearer of Joab, the son of Zeruiah; 28. Ira, the Ithrite; 29. Gareb, the Ithrite; 30. Uriah, the Hethite. After these follow Zabad and 15 other brave men, though less renowned than the preceding, 1 Paralipomenon xi. 42. It is a pity that the Masorets have introduced a new mode of pronunciation, and that it has been adopted by the Protestants, so that it is almost impossible to recognize in their work the scriptural names of the most ancient versions of the Septuagint and Vulgate. (Haydock)

Haydock: 2Sa 23:27

Mobonnai. Septuagint have translated the Hebrew, "of the sons," mobni, (Kennicott) which is corrupted from sobci, or (Haydock) Sobbochai, who was a Husathite, 1 Paralipomenon xi. 29. (Calmet)

Haydock: 2Sa 23:28

Selmon, or Ilai.

Haydock: 2Sa 23:29

Heled. Hebrew ends improperly in b.

Haydock: 2Sa 23:30

Heddai: d is exchanged for r in Paralipomenon Hurai.

Haydock: 2Sa 23:31

Abialbon, or Abiel. ---

Beromi, or Azmoth, a Bauramite.

Haydock: 2Sa 23:32

Jonathan. David's nephew, (1 Paralipomenon) of the sons of Assem, a Gezonite. This ought, perhaps, to be "Gouni, of the sons," &c., otherwise the name will be lost, contrary to the design of the sacred writer. The verse is not terminated at Jonathan. But he was the son of Sage, (or rather of Semma, as here, ver. 33) an Ararite, 1 Paralipomenon. (Haydock) ---

Sage was also the son of Samma, (ver. 11,) as Sage and Age are visibly the same; (Calmet) though of this we may doubt. (Haydock)

Haydock: 2Sa 23:33

Aliam, &c. Paralipomenon, Ahiam, the son of Sachar. The change is easy.

Haydock: 2Sa 23:34

Eliphelet, &c., or Eliphal, the son of Ur; Hepher, a Macherathite; Ahia, a Phelonite; Hesro, a Carmelite. See 1 Paralipomenon xi. 35.

Haydock: 2Sa 23:35

Arbi. Paralipomenon, "Naari, the son of Azbai." (Haydock)

Haydock: 2Sa 23:36

Igaal, or Joel, the brother of Nathan. To reconcile these texts, we may say the person was adopted by his brother, or had married his daughter, which was not prohibited by the law. ---

Bonni, or Mibahar, the son of Agarai.

Haydock: 2Sa 23:37

Bearer, or "squire." (Worthington) ---

He is the only one specified, though there were others. (Haydock)

Haydock: 2Sa 23:39

Urias, the husband of Bethsabee. We have observed (ver. 25,) that in Paralipomenon the number of 37 is completed by Zabad, instead of Elica. (Haydock) ---

Only 36 are specified in these catalogues, as the name of the sixth hero (ver. 18,) is omitted, whom some take to be Sobati, Jonathan, (chap. xxi. 22,) Joiada, (ver. 20,) or Joab. (Calmet) ---

But the truth is, Joab is not mentioned here at all, as he was sufficiently known for the chief; (1 Paralipomenon xi. 6,) and he makes up the number of 37. The sixth, therefore, was Asael; (ver. 24,) and after him there are exactly 30. For though Gonni be lost, (ver. 32,) Semma is substituted in the following verse. (Haydock)

Gill: 2Sa 23:16

And the three mighty men brake through the host of the Philistines,.... Which lay in the valley of Rephaim, between the hold in which David was and the well of Bethlehem; these three men hearing David express himself in the above manner, though without any view that any should risk their lives to obtain it, only in a general way said, oh for a draught of the water of the well of Bethlehem! immediately set out, and made their way through the army of the Philistines to the well:

and drew water out of the well of Bethlehem, that was by the gate,

and took it, and brought it to David; in a vessel which they probably carried with them for that purpose:

nevertheless he would not drink thereof; because, say they who take these words in a spiritual sense, it was not this water, but spiritual water, he desired: but the reason is given in 2Sa 23:17,

but poured it out unto the Lord; as a libation to him, it being rather blood than water, being fetched at the hazard of men's lives, and therefore more fit to be offered as a sacrifice to God than to be drank by him; and this he might do in thankfulness to God for preserving the lives of the men. Gersom thinks it was now the feast of tabernacles, which was the feast of ingathering the fruits of the earth, when great quantities of water were drawn and poured out at the altar, which was done to obtain the blessing of the former rain; See Gill on Joh 7:37 and See Gill on Joh 7:38.

Gill: 2Sa 23:17

And he said, be it far from me, O Lord, that one should do this,.... Drink of the water these men had brought him:

is not this the blood of the men that went in jeopardy of their lives? who risked the shedding of their blood, and went in danger of their lives to get it:

therefore he would not drink it: some compare with this the story of Alexander ^d to whom a vessel of water was offered when in extreme thirst, which he refused, because he could not bear to drink it alone, and so small a quantity could not be divided among all about him; but the reasons are not the same:

these things did these three mighty men; which made them very famous.

Gill: 2Sa 23:18

And Abishai, the brother of Joab, the son of Zeruiah, was chief among the three,.... Another triumvirate, of which he was the head:

and he lifted up his spear against three hundred, and slew them; Josephus ^e says six hundred; this seems to confirm the reading of 2Sa 23:8, that the number eight hundred is right, for if it was only three hundred, Abishai would have been equal to one, even the first, of the former three; which yet is denied him in 2Sa 23:19,

and had the name among three; of which he was one; and he had the chief name among them, or was the most famous of them.

Gill: 2Sa 23:19

Was he not most honourable of three?.... He was; who, besides the exploit here mentioned, did many other things; he went down with David into Saul's camp, and took away his spear and cruse, which were at his bolster, 1Sa 26:6; he relieved David when in danger from Ishbibenob the giant, 2Sa 21:16; he beat the Edomites, and slew eighteen thousand of them in the valley of salt, 1Ch 18:12,

therefore he was their captain; of the other two, or was head over them, took rank before them:

howbeit he attained not unto the first three; for fortitude, courage, and warlike exploits, namely, to the Tachmonite, Eleazar, and Shammah.

Gill: 2Sa 23:20

And Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel,.... A city in the tribe of Judah, Jos 15:21; the father of this man was a man of great vivacity, valour, and strength, so that it was like father like son. Procopius Gazaeus says Benaiah was David's brother's son, and a grandson of Jesse:

who had done many acts; which may refer either to the father of Benaiah or to Benaiah himself; and indeed the Syriac and Arabic versions refer the preceding character, "a valiant man", not to the father, but the son:

he slew two lionlike men of Moab; two princes of Moab, as the Targum, or two giants of Moab, as the Syriac and Arabic versions; men who were comparable to lions for their strength and courage; for this is not to be understood of two strong towers of Moab, as Ben Gersom, which were defended by valiant men like lions, or which had the form of lions engraved on them: nor of Moabitish altars, as Gussetius ^f, the altar of the Lord, being called by this name of Ariel, the word used; but of men of uncommon valour and fortitude:

he went down also, and slew a lion in the midst of a pit in time of snow; not Joab, 1Ki 2:34, as is the tradition ^g, but a real lion, the strongest among the beasts; and that in a pit where he could not keep his distance, and turn himself, and take all advantage, and from whence he could not make his escape; and which indeed might quicken his resolution, when he must fight or die; and on a snowy day, when lions are said to have the greatest strength, as in cold weather, or however are fiercer for want of food; and when Benaiah might be benumbed in his hands and feet with cold. Josephus ^h represents the case thus, that the lion fell into a pit, where was much snow, and was covered with it, and making a hideous roaring, Benaiah went down and slew him; but rather it was what others say, that this lion very much infested the places adjacent, and did much harm; and therefore, for the good of the country, and to rid them of it, took this opportunity, and slew it; which one would think was not one of the best reasons that might offer; it seems best therefore what Bochart ⁱ conjectures, that Benaiah went into a cave, for so the word used may signify, to shelter himself a while from the cold, when a lion, being in it for the same reason, attacked him, and he fought with it and slew it; or rather it may be an hollow place, a valley that lay between Acra and Zion, where Benaiah, hearing a lion roar, went down and slew it ^k.

Gill: 2Sa 23:21

And he slew an Egyptian, a goodly man,.... A person of good countenance and shape, very large and tall; in 1Ch 11:28, he is said to be a man of great stature, and five cubits high, and so wanted a cubit and a span of the height of Goliath, 1Sa 17:4,

and the Egyptian had a spear in his hand; as large as Goliath's; for in 1Ch 11:23, it is said to be like a weaver's beam, as Goliath's was; see Gill on 1Sa 17:7,

and he went down to him with a staff; with a walking staff only, having no other weapon:

and plucked the spear out of the Egyptian's hand; and therefore must be a man very nimble and dexterous, as well as bold and courageous:

and slew him with his own spear; as David cut off Goliath's head with his own sword. This is supposed ^l to be Shimei, the son of Gera, 1Ki 2:46.

Gill: 2Sa 23:22

These things did Benaiah the son of Jehoiada,.... Slew a lion, and two lion-like men of Moab, and an Egyptian of a gigantic stature, 2Sa 23:20,

and had the name among three mighty men; of which he was one, and Abishai another, the third Asahel, one of the thirty; or was over them, 2Sa 23:24, since thirty are reckoned without him. Abarbinel thinks that the third was Adina, the son of Shiza, the Reubenite, 1Ch 11:42; since thirty were with him, and he at the head of them.

Gill: 2Sa 23:23

He was more honourable than the thirty,.... Whose names are after recorded:

but he attained not to the first three; the first triumvirate, Jashobeam, Eleazar, and Shammah; he was not equal to them for fortitude, courage, and military exploits:

and David set him over his guard; his bodyguard, the Cherethites and Pelethites, 2Sa 8:18; who are called in the Hebrew text "his hearing" ^m, because they hearkened to his orders and commands, and obeyed them.

Gill: 2Sa 23:24

Asahel the brother of Joab was one of the thirty,.... Or rather over the thirty ⁿ, who are next mentioned; since there are thirty reckoned besides him, and the Arabic version calls him the prince of the thirty; Joab is not named at all, because he was general of the whole army, and so not to be reckoned in any of the three classes:

Elhanan the son of Dodo of Bethlehem: a townsman of David.

Gill: 2Sa 23:25

Shammah the Harodite,.... Called Shammah the Harorite in 1Ch 11:27; by a change of the letters ר "R" and ד "D", which is frequent:

Elika the Harodite; or who was of Harod, as the Targum; these both were from one place: mention is made of the well of Harod, Jdg 7:1.

Gill: 2Sa 23:26

Helez the Paltite,.... Who was of a place called Pater, as the Targum; in 1Ch 11:27, he is called the Pelonite:

Ira the son of Ikkesh the Tekoite; who was of the city of Tekoah, the native place of Amos the prophet, famous for oil, about twelve miles from Jerusalem; See Gill on Amo 1:1.

Gill: 2Sa 23:27

Abiezer the Anethothite,.... He was of Anathoth, in the tribe of Benjamin, Jos 21:18, the birthplace of Jeremiah the prophet, Jer 1:1,

Mebunnai the Hushathite; the same with Sibbecai, 1Ch 11:29; this man had two names, and was a descendant of Hushah, who came of Judah, 1Ch 4:4.

Gill: 2Sa 23:28

Zalmon the Ahohite,.... The same with Ilai, 1Ch 11:29; a descendant of Ahoah, a grandson of Benjamin, 1Ch 8:4,

Maharai the Netophathite, who was of Netophah, a city of the tribe of Judah, mentioned along with Bethlehem, Neh 7:26; a place of this name is spoken of in the Misnah ^o, famous for artichokes and olives.

Gill: 2Sa 23:29

Heleb the son of Baanah, a Netophathite,.... Called Heled, 1Ch 11:30,

Ittai the son of Ribai out of Gibeah of the children of Benjamin: sometimes called Gibeah of Benjamin, Jdg 20:10, and Gibeah of Saul, 1Sa 11:4, being a city in the tribe of Benjamin, and the birth place of Saul king of Israel; and this man is distinguished hereby from Ittai the Gittite, 2Sa 15:19.

Gill: 2Sa 23:30

Benaiah the Pirathonite,.... Who was of Pirathon, a city in the tribe of Ephraim, Jdg 12:15.

Hiddai of the brooks of Gaash; which perhaps ran by the hill Gaash, and was also in the tribe of Ephraim, Jos 24:30. This man is called Hurai, 1Ch 11:32.

Gill: 2Sa 23:31

Abialbon the Arbathite,.... A native of Betharabah, either in the tribe of Judah, Jos 15:6, or in the tribe of Benjamin, Jos 18:18; he is called Abiel in 1Ch 11:32,

Azmaveth the Barhumite; or Bachurimite, the letters transposed, an inhabitant of Bachurim or Bahurim, a city in the tribe of Benjamin, 2Sa 16:5.

Gill: 2Sa 23:32

Eliahba the Shaalbonite,.... Of Shaalboa or Shaaiabin, a city in the tribe of Dan, Jos 19:42; perhaps the Silbonitis of Josephus ^p:

of the sons of Jashen, Jonathan; in 1Ch 11:34, it is, the sons of Hashem the Gizonite: sons are spoken of, though but one, as in Gen 46:23.

Gill: 2Sa 23:33

Shammah the Hararite,.... From the mountainous country, as the Targum; the Arabic and Syriac versions say, from the mount of Olives:

Ahiam the son of Sharar the Hararite: from the high mountain, as the Targum; in 1Ch 11:35, he is called the son of Sacar.

Gill: 2Sa 23:34

Eliphelet the son of Ahasbai, the son of the Maachathite,.... In 1Ch 11:35, he is called Eliphal the son of Ur:

Eliam the son of Ahithophel the Gilonite; David's counsellor, that went off to Absalom, 2Sa 15:12; Eliam his son is supposed, by the Jews, to be the father of Bathsheba, the wife of Uriah, 2Sa 11:3; according to Hillerus ^q, he is the same with Ahijah the Pelonite, 1Ch 11:36.

Gill: 2Sa 23:35

Hezrai the Carmelite,.... Of Mount Carmel; or from Carmela, as the Targum, see 1Sa 25:2; he is called Hezro, 1Ch 11:37,

Paarai the Arbite; or from Arab, as the Targum, a city in the tribe of Judah, Jos 15:52; according to Hillerus ^r, the same with "Naarai the son of Ezbai", in 1Ch 11:37.

Gill: 2Sa 23:36

Igal the son of Nathan of Zobah,.... kingdom in Syria, 2Sa 8:3; according to Hillerus ^s the same with Joel, 1Ch 11:38,

Bani the Gadite; who was of the tribe of Gad, as the Targum; in the room of this stands "Mibhar, the son of Haggeri", in 1Ch 11:38.

Gill: 2Sa 23:37

Zelek the Ammonite,.... Who was so either by birth, and became a proselyte; so the Targum says, he was of the children of Ammon; or is so called, because he had sojourned some time in their land, or had done some exploits against them; unless he was of Chepharhaammonai, a city of the tribe of Benjamin, Jos 18:24,

Naharai the Beerothite; native of Beeroth, a city in the same tribe, Jos 18:25,

armourbearer to Joab the son of Zeruiah; Joab had ten of them, this perhaps was the chief of them, 2Sa 18:15; who was advanced to be a captain, and therefore has a name and place among the thirty, very likely for some military, exploits performed by him; he is in the list of David's worthies, though not Joab his master, as before observed; the reason of Joab being left out is either because he was over them all, as before noted; according to Josephus ^t, Uriah the Hittite, after mentioned, was an armourbearer to Joab.

Gill: 2Sa 23:38

Ira an Ithrite, Gareb an Ithrite. These were of Jether, as the Targum, a descendant of Caleb, of the tribe of Judah, 1Ch 2:50 1Ch 4:15.

Gill: 2Sa 23:39

Uriah the Hittite,.... The husband of Bathsheba; of whom See Gill on 2Sa 11:3,

thirty and seven all; reckoning the three mighty men of the first class, the three of the second, and the third class consisting of thirty men, whose names are as above, and Joab the general and head of them all. In 1Ch 11:41, Zabad the son of Ahlai follows Uriah as one of this catalogue; he succeeding in honour one that soon died, particularly Elika, 2Sa 23:25, who is omitted in Chronicles, where a list of fifteen more is given, 1Ch 11:42; at the head of which stands Adina a Reubenite, "and thirty" are said to be "with him", according to our version; but should be rendered, as by Junius and Tremellius, "but the thirty were superior to him", that is, the above thirty; for these fifteen, though brave men, were of lesser note.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 23:17

¹ tn Heb “Far be it to me, O Lord, from doing this.”

² tn Heb “[Is it not] the blood of the men who were going with their lives?”

³ tn Heb “These things the three warriors did.”

NET Notes: 2Sa 23:18

¹ tc The translation follows the Qere, many medieval Hebrew mss, the LXX, and Vulgate in reading הַשְּׁלֹשָׁה (hashÿlosa, “the three”) rather than the Kethib of the MT הַשָּׁלִשִׁי (hashalisi, “the third,” or “adjutant”). Two medieval Hebrew mss and the Syriac Peshitta have “thirty.”

² tn Heb “and he was wielding his spear against three hundred, [who were] slain, and to him there was a name among the three.”

NET Notes: 2Sa 23:19

¹ tn Or “more than.”

NET Notes: 2Sa 23:20

¹ tc The translation follows the Qere and many medieval Hebrew mss in reading חַיִל (khayil, “valor”) rather than the Kethib of the MT, חַי (khay, “life”).

² tc Heb “the two of Ariel, Moab.” The precise meaning of אריאל is uncertain; some read “warrior.” The present translation assumes that the word is a proper name and that בני, “sons of,” has accidentally dropped from the text by homoioarcton (note the preceding שׁני).

NET Notes: 2Sa 23:21

¹ tc The translation follows the Qere and many medieval Hebrew mss in reading אִישׁ (’ish, “man”) rather than the Kethib of the MT, אֲשֶׁר (’asher, “who”).

² tn Heb “and he went down to.”

NET Notes: 2Sa 23:23

¹ tn Or “more than.”

NET Notes: 2Sa 23:24

¹ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

NET Notes: 2Sa 23:29

¹ tc The translation follows many medieval Hebrew mss in reading חֵלֶד (kheled; cf. NAB, NIV, NLT) rather than the MT חֵלֶב (khelev).

NET Notes: 2Sa 23:33

¹ tn The Hebrew text does not have “the son of.”

NET Notes: 2Sa 23:35

¹ tc The translation follows the Qere and many medieval Hebrew mss in reading חֶצְרַי (khetsrai; cf. KJV, NAB) rather than the Kethib of the MT, חֶצְרוֹ (khetsro).

NET Notes: 2Sa 23:37

¹ tc The translation follows the Qere and many medieval Hebrew mss in reading the singular rather than the plural of the Kethib of the MT.

Geneva Bible: 2Sa 23:16

And the three mighty men brake 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 he would not drink thereof, but ^{( k )} poured it out unto the LORD.

^{( k )} Bridling his affection, and also desiring God not to be offended for that rash enterprise.

Geneva Bible: 2Sa 23:21

And he slew an Egyptian, a goodly man: and the Egyptian had a ^{( l )} spear in his hand; but 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.

^{( l )} Which was as big as a weavers beam, (1Ch 11:23).

Geneva Bible: 2Sa 23:23

He was more honourable than the ^{( m )} thirty, but he attained not to the [first] three. And David set him over his guard.

^{( m )} He was more valiant than the thirty that follow and not so valiant as the six before.

Geneva Bible: 2Sa 23:27

Abiezer the Anethothite, ^{( n )} Mebunnai the Hushathite,

^{( n )} Some of these had two names, (1Ch 11:29) and also many more are mentioned there.

Geneva Bible: 2Sa 23:39

Uriah the Hittite: ^{( o )} thirty and seven in all.

^{( o )} These came to David, and helped restore him to his kingdom.

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 23:1-39

1 David, in his last words, professes his faith in God's promises to be beyond sense or experience.

6 The different state of the wicked.

8 A catalogue of David's mighty men.

Maclaren: 2Sa 23:15-17

2 Samuel 23:15-17

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 beloved, 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. Gratification's which can only be procured at the hazard of men's lives are too dearly bought.

Would not a civilization, 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 ?

THE END

1 Chronicles

MHCC: 2Sa 23:8-39

David once earnestly longed for the water at the well of Bethlehem. It seems to be an instance of weakness. He was thirsty; with the water of that well he had often refreshed himself when a youth, and it was without due thought that he desired it. Were his valiant men so forward to expose themselves, upon the least hint of their prince's mind, and so eager to please him, and shall not we long to approve ourselves to our Lord Jesus, by ready compliance with his will, as shown us by his word, Spirit, and providence? But David poured out the water as a drink-offering to the Lord. Thus he would cross his own foolish fancy, and punish himself for indulging it, and show that he had sober thoughts to correct his rash ones, and knew how to deny himself. Did David look upon that water as very precious which was got at the hazard of these men's blood, and shall not we much more value those benefits for purchasing which our blessed Saviour shed his blood? Let all beware of neglecting so great salvation.

Matthew Henry: 2Sa 23:8-39

I. The catalogue which the historian has here left upon record of the great soldiers that were in David's time is intended, 1. For the honour of David, who trained them up in the arts of exercises of war, and set them an example of conduct and courage. It is the reputation as well as the advantage of a prince to be attended and served by such brave men as are here described. 2. For the honour of those worthies themselves, who were instrumental to bring David to the crown, settle and protect him in the throne, and enlarge his conquests. Note, Those that in public stations venture themselves, and lay out themselves, to serve the interests of their country, are worthy of double honour, both to be respected by those of their own age and to be remembered by posterity. 3. To excite those that come after to a generous emulation. 4. To show how much religion contributes to the inspiring of men with true courage. David, both by his psalms and by his offerings for the service of the temple, greatly promoted piety among the grandees of the kingdom (1Ch 29:6), and, when they became famous for piety, they became famous for bravery.

II. Now these mighty men are here divided into three ranks: -

1. The first three, who had done the greatest exploits and thereby gained the greatest reputation - Adino (2Sa 23:8), Eleazar (2Sa 23:9, 2Sa 23:10), and Shammah, 2Sa 23:11, 2Sa 23:12. I do not remember that we read of any of these, or of their actions, any where in all the story of David but here and in the parallel place, 1 Chr. 11. Many great and remarkable events are passed by in the annals, which relate rather the blemishes than the glories of David's reign, especially after his sin in the matter Uriah; so that we may conclude his reign to have been really more illustrious than it has appeared to us while reading the records of it. The exploits of this brave triumvirate are here recorded. They signalized themselves in the wars of Israel against their enemies, especially the Philistines. (1.) Adino slew 800 at once with his spear. (2.) Eleazar defied the Philistines, as they by Goliath, had defied Israel, but with better success and greater bravery; for when the men of Israel had gone away, he not only kept his ground, but arose, and smote the Philistines, on whom God struck a terror equal to the courage with which this great hero was inspired. His hand was weary, and yet it clave to his sword; as long as he had any strength remaining he held his weapon and followed his blow. Thus, in the service of God, we should keep up the willingness and resolution of the spirit, notwithstanding the weakness and weariness of the flesh - faint, yet pursuing (Jdg 8:4), the hand weary, yet not quitting the sword. Now that Eleazar had beaten the enemy, the men of Israel, who had gone away from the battle (2Sa 23:9), returned to spoil, 2Sa 23:10. It is common for those who quit the field, when any thing is to be done to hasten to it when any thing is to be gotten. (3.) Shammah met with a party of the enemy, that were foraging, and routed them, 2Sa 23:11, 2Sa 23:12. But observe, both concerning this exploit and the former, it is here said, The Lord wrought a great victory. Note, How great soever the bravery of the instruments is, the praise of the achievement must be given to God. These fought the battles, but God wrought the victory. Let not the strong man then glory in his strength, nor in any of his military operations, but let him that glories glory in the Lord.

2. The next three were distinguished from, and dignified above, the thirty, but attained not to the first three, 2Sa 23:23. All great men are not of the same size. Many a bright and benign star there is which is not of the first magnitude, and many a good ship not of the first rate. Of this second triumvirate two only are named, Abishai and Benaiah, whom we have often met with in the story of David, and who seem to have been not inferior in serviceableness, though they were in dignity, to the first three. Here is,

(1.) A brave action of these three in conjunction. They attended David in his troubles, when he absconded, in the cave of Adullam (2Sa 23:13), suffered with him, and therefore were afterwards preferred by him. When David and his brave men who attended him, who had acted so vigorously against the Philistines, were, by the iniquity of the times, in Saul's reign, driven to shelter themselves from his rage in caves and strong holds, no marvel that the Philistines pitched in the valley of Rephaim, and put a garrison even in Bethlehem itself, 2Sa 23:13, 2Sa 23:14. If the church's guides are so misled as to persecute some of her best friends and champions, the common enemy will, no doubt, get advantage by it. If David had had his liberty, Bethlehem would not have been now in the Philistines' hands. But, being so, we are here told, [1.] How earnestly David longed for the water of the well of Bethlehem. Some make it a public-spirited wish, and that he meant, "O that we could drive the garrison of the Philistines out of Bethlehem, and make that beloved city of mine our own again!"the well being put for the city, as the river often signifies the country it passes through. But if he meant so, those about him did not understand him; therefore it seems rather to be an instance of his weakness. It was harvest-time; the weather was hot; he was thirsty; perhaps good water was scarce, and therefore he earnestly wished, "O that I could but have one draught of the water of the well of Bethlehem!"With the water of that well he had often refreshed himself when he was a youth, and nothing now will serve him but that, though it is almost impossible to come at it. He strangely indulged a humour which he could give no reason for. Other water might quench his thirst as well, but he had a fancy for that above any. It is folly to entertain such fancies and greater folly to insist upon the gratification of them. We ought to check our appetites when they go out inordinately towards those things that really are more pleasant and grateful than other things ( Be not desirous of dainties ), much more when they are thus set upon such things as only please a humour. [2.] How bravely his three mighty men, Abishai, Benaiah, and another not named, ventured through the camp of the Philistines, upon the very mouth of danger, and fetched water from the well of Bethlehem, without David's knowledge, 2Sa 23:16. When he wished for it he was far from desiring that any of his men should venture their lives for it; but those three did, to show, First, How much they valued their prince, and with what pleasure they could run the greatest hardships in his service. David, though anointed king, was as yet an exile, a poor prince that had no external advantages to recommend him to the affection and esteem of his attendants, nor was he in any capacity to prefer or reward them; yet those three were thus zealous for his satisfaction, firmly believing the time of recompence would come. Let us be willing to venture in the cause of Christ, even when it is a suffering cause, as those who are assured that it will prevail and that we shall not lose by it at last. Were they so forward to expose themselves upon the least hint of their prince's mind and so ambitious to please him? And shall not we covet to approve ourselves to our Lord Jesus by a ready compliance with every intimation of his will given us by his word, Spirit and providence? Secondly, How little they feared the Philistines. They were glad of an occasion to defy them. Whether they broke through the host clandestinely, and with such art that the Philistines did not discover them, or openly, and with such terror in their looks that the Philistines durst not oppose them, is not certain; it should seem, they forced their way, sword in hand. But see, [3.] How self-denyingly David, when he had this far-fetched dear-bought water, poured it out before the Lord, 2Sa 23:17. First, Thus he would show the tender regard he had to the lives of his soldiers, and how far he was from being prodigal of their blood, Psa 72:14. In God's sight the death of his saints is precious. Secondly, Thus he would testify his sorrow for speaking that foolish word which occasioned those men to put their lives in their hands. Great men should take heed what they say, lest any bad use be made of it by those about them. Thirdly, Thus he would prevent the like rashness in any of his men for the future. Fourthly, Thus he would cross his own foolish fancy, and punish himself for entertaining and indulging it, and show that he had sober thoughts to correct his rash ones, and knew how to deny himself even in that which he was most fond of. Such generous mortifications become the wise, the great, and the good. Fifthly, Thus he would honour God and give glory to him. The water purchased at this rate he thought too precious for his own drinking and fit only to be poured out to God as a drink-offering. If it was the blood of these men, it was God's due, for the blood was always his. Sixthly, Bishop Patrick speaks of some who think that David hereby showed that it was not material water he longed for, but the Messiah, who had the water of life, who, he knew, should be born at Bethlehem, which the Philistines therefore should not be able to destroy. Seventhly, Did David look upon that water as very precious which was got at the hazard of these men's blood, and shall not we much more value those benefits for the purchasing of which our blessed Saviour shed his blood? Let us not undervalue the blood of the covenant, as those do that undervalue the blessings of the covenant.

(2.) The brave actions of two of them on other occasions. Abishai slew 300 men at once, 2Sa 23:18, 2Sa 23:19. Benaiah did many great things. [1.] He slew two Moabites that were lion-like men, so bold and strong, so fierce and furious. [2.] He slew an Egyptian, on what occasion it is not said; he was well armed but Benaiah attacked him with no other weapon than a walking staff, dexterously wrested his spear out of his hand, and slew him with it, 2Sa 23:21. For these and similar exploits David preferred him to be captain of the life-guard or standing forces, 2Sa 23:23.

3. Inferior to the second three, but of great note, were the thirty-one here mentioned by name, 2Sa 23:24, etc. Asahel is the first, who was slain by Abner in the beginning of David's reign, but lost not his place in this catalogue. Elhanan is the next, brother to Eleazar, one of the first three, 2Sa 23:9. The surnames here given them are taken, as it should seem, from the places of their birth or habitation, as many surnames with us originally were. From all parts of the nation, the most wise and valiant were picked up to serve the king. Several of those who are named we find captains of the twelve courses which David appointed, one for each month in the year, 1 Chr. 27. Those that did worthily were preferred according to their merits. One of them was the son of Ahithophel (2Sa 23:34), the son famous in the camp as the father at the council-board. But to find Uriah the Hittite bringing up the rear of these worthies, as it revives the remembrance of David's sin, so it aggravates it, that a man who deserved so well of his king and country should be so ill treated. Joab is not mentioned among all these, either, (1.) to be mentioned; the first, of the first three sat chief among the captains, but Joab was over them as general. Or, (2.) Because he was so bad that he did not deserve to be mentioned; for though he was confessedly a great soldier, and one that had so much religion in him as to dedicate of his spoils to the house of God (1Ch 26:28), yet he lost as much honour by slaying two of David's friends as ever he got by slaying his enemies.

Christ, the Son of David, has his worthies too, who like David's, are influenced by his example, fight his battles against the spiritual enemies of his kingdom, and in his strength are more than conquerors. Christ's apostles were his immediate attendants, did and suffered great things for him, and at length came to reign with him. They are mentioned with honour in the New Testament, as these in the Old, especially, Rev 21:14. Nay, all the good soldiers of Jesus Christ have their names better preserved than even these worthies have; for they are written in heaven. This honour have all his saints.

Keil-Delitzsch: 2Sa 23:8-39

The following list of David's heroes we also find in 1 Chron 11:10-47, and expanded at the end by sixteen names (1Ch 11:41-47), and attached in 1Ch 11:10 to the account of the conquest of the fortress of Zion by the introduction of a special heading. According to this heading, the heroes named assisted David greatly in his kingdom, along with all Israel, to make him king, from which it is evident that the chronicler intended by this heading to justify his appending the list to the account of the election of David as king over all the tribes of Israel (1Ch 11:1), and of the conquest of Zion, which followed immediately afterwards. In every other respect the two lists agree with one another, except that there are a considerable number of errors of the text, more especially in the names, which are frequently corrupt in both texts, to that the true reading cannot be determined with certainty. The heroes enumerated are divided into three classes. The first class consists of three, viz., Jashobeam , Eleazar , and Shammah , of whom certain brave deeds are related, by which they reached the first rank among David's heroes (2Sa 23:8-12). They were followed by Abishai and Benaiah , who were in the second class, and who had also distinguished themselves above the rest by their brave deeds, though they did not come up to the first three (2Sa 23:18-23). The others all belonged to the third class, which consisted of thirty-two men, of whom no particular heroic deeds are mentioned (vv. 24-39). Twelve of these, viz., the five belonging to the first two classes and seven of the third, were appointed by David commanders of the twelve detachments into which he divided the army, each detachment to serve for one month in the year (1 Chron 27). These heroes, among whom we do not find Joab the commander-in-chief of the whole of the forces, were the king's aides-de-camp, and are called in this respect השּׁלשׁי (2Sa 23:8), though the term השּׁלשׁים (the thirty , 2Sa 23:13, 2Sa 23:23, 2Sa 23:24) was also a very customary one, as their number amounted to thirty in a round sum. It is possible that at first they may have numbered exactly thirty; for, from the very nature of the case, we may be sure than in the many wars in which David was engaged, other heroes must have arisen at different times, who would be received into the corps already formed. This will explain the addition of sixteen names in the Chronicles, whether the chronicler made us of a different list from that employed by the author of the books before us, and one belonging to a later age, or whether the author of our books merely restricted himself to a description of the corps in its earlier condition.

2Sa 23:8-12

Heroes of the first class . - The short heading to our text, with which the list in the Chronicles also beings (1Ch 11:11), simply gives the name of these heroes. But instead of "the names of the mighty men,"we have in the Chronicles "the number of the mighty men."This variation is all the more striking, from the fact that in the Chronicles the total number is not given at the close of the list as it is in our text. At the same time, it can hardly be a copyist's error for מבחר ( selection ), as Bertheau supposes, but must be attributable to the fact that, according to 2Sa 23:13, 2Sa 23:23, and 2Sa 23:24, these heroes constituted a corps which was named from the number of which it originally consisted. The first, Jashobeam , is called "the chief of the thirty"in the Chronicles. Instead of ישׁבעם ( Jashobeam ), the reading in the Chronicles, we have here בּשּׁבת ישׁב ( Josheb-basshebeth ), unquestionably a spurious reading, which probably arose, according to Kennicott's conjecture, from the circumstance that the last two letters of ישׁבעם were written in one MS under בּשּׁבת in the line above (2Sa 23:7), and a copyist took בשׁבת from that line by mistake for עם . The correctness of the reading Jashobeam is established by 1Ch 27:2. The word תּחכּמני is also faulty, and should be corrected, according to the Chronicles, into בּן־חכמוני ( Ben-hachmoni ); for the statement that Jashobeam was a son (or descendant) of the family of Hachmon (1Ch 27:32) can easily be reconciled with that in 1Ch 27:2, to the effect that he was a son of Zabdiel. Instead of השּׁלשׁים ראשׁ ( head of the thirty ), the reading in the Chronicles, we have here השּׁלשׁי ראשׁ ( head of the three ). Bertheau would alter our text in accordance with the Chronicles, whilst Thenius proposes to bring the text of the Chronicles into accordance with ours. But although the many unquestionable corruptions in the verse before us may appear to favour Bertheau's assumption, we cannot regard either of the emendations as necessary, or even warrantable. The proposed alteration of השּׁלשׁי is decidedly precluded by the recurrence of השּׁלשׁי ראשׁ in 2Sa 23:18, and the alteration of השּׁלשׁים in the Chronicles by the repeated allusion to the שׁלשׁים , not only in 2Sa 23:15, 42; 2Sa 12:4, and 1Ch 27:6 of the Chronicles, but also in 2Sa 23:13, 2Sa 23:23, and 2Sa 23:24 of the chapter before us. The explanation given of שׁלשׁי and שׁלשׁים , as signifying chariot-warriors, is decidedly erroneous;

(Note: This explanation, which we find in Gesenius ( Thes . and Lex .) and Bertheau, rests upon no other authority than the testimony of Origen, to the effect that an obscure writer gives this interpretation of τριστάτης , the rendering of שׁלישׁ , an authority which is completely overthrown by the writer of the gloss in Octateuch. (Schleussner, Lex. in lxx t. v. p. 338), who gives this explanation of τριστάτας : τοὺς παρὰ χεῖρα τοῦ βασιλέως ἀριστερὰν τρίτης μοίρας ἄρχοντας . Suidas and Hesychius give the same explanation ( s. v. τριστάται ). Jerome also observes (ad Ezek 23): "It is the name of the second rank next to the king.")

for the singular השּׁלישׁ is used in all the passages in which the word occurs to signify the royal aide-de-camp (2Ki 7:2, 2Ki 7:17, 2Ki 7:19; 2Ki 9:25; 2Ki 15:25), and the plural שׁלישׁים the royal body-guard, not only in 2Ki 15:25, but even in 1Ki 9:22, and Exo 14:7; Exo 15:4, from which the meaning chariot-warriors has been derived. Consequently השּׁלשׁי ראשׁ is the head of the king's aides-de-camp, and the interchange of השּׁלשׁי with the השּׁלשׁים of the Chronicles may be explained on the simple ground that David's thirty heroes formed his whole body of adjutants. The singular שׁלשׁי is to be explained in the same manner as הכּרתי (see at 2Sa 8:18). Luther expresses the following opinion in his marginal gloss with regard to the words which follow ( העצנו עדינו הוּא עדינו ): "We believe the text to have been corrupted by a writer, probably from some book in an unknown character and bad writing, so that orer should be substituted for adino , and ha -eznib for eth hanitho : "that is to say, the reading in the Chronicles, "he swung his spear,"should be adopted (cf. 2Sa 23:18). This supposition is certainly to be preferred to the attempt made by Gesenius ( Lex .) and v. Dietrich ( s. v. עדין ) to find some sense in the words by assuming the existence of a verb עדּן and a noun עצן , a spear, since these words do not occur anywhere else in Hebrew; and in order to obtain any appropriate sense, it is still necessary to resort to alterations of the text. "He swung his spear over eight hundred slain at once." This is not to be understood as signifying that he killed eight hundred men at one blow, but that in a battle he threw his spear again and again at the foe, until eight hundred men had been slain. The Chronicles give three hundred instead of eight hundred; and as that number occurs again in 2Sa 23:18, in the case of Abishai, it probably found its way from that verse into this in the book of Chronicles.

2Sa 23:9-10

" After him (i.e., next to him in rank) was Eleazar the son of Dodai the Ahohite, among the three heroes with David when they defied the Philistines, who had assembled there, and the Israelites drew near."The Chethib דדי is to be read דּודי , Dodai , according to 1Ch 27:4, and the form דּודו ( Dodo ) in the parallel text (1Ch 11:12) is only a variation in the form of the name. Instead of בּן־אחחי ( the son of Ahohi ) we find העחחי ( the Ahohite ) in the Chronicles; but the בּן must not be struck out on that account as spurious, for "the son of an Ahohite"is the same as "the Ahohite."For גּבּרים בּשׁלשׁה we must read הגּבּרים בּשׁלשׁה , according to the Keri and the Chronicles. שׁלשׁה is not to be altered, since the numerals are sometimes attached to substantives in the absolute state (see Ges. §120, 1). " The three heroes "are Jashobeam, Eleazar, and Shammah (2Sa 23:11), who reached the first rank, according to 2Sa 23:19, among the heroes of David. Instead of בּפּלשׁתּים בּחרפם ( when they defied the Philistines ), we find in the Chronicles והפּלשׁתּים דּמּים בּפּס , "at Pas-dammim," i.e., most probably Ephes-dammim (1Sa 17:1), where the Philistines were encamped when Goliath defied the Israelites. Thenius, Bertheau, and Böttcher therefore propose to alter our text so as to make it correspond to that of the Chronicles, and adduce as the reason the fact that in other passages חרף is construed with the accusative, and that שׁם , which follows, presupposes the previous mention of the place referred to. But the reasons are neither of them decisive. חרף .evisiced is not construed with the accusative alone, but also with ל (2Ch 32:17), so that the construction with ב is quite a possible one, and is not at variance with the idea of the word. שׁם again may also be understood as referring to the place, not named, where the Philistines fought with the Israelites. The omission of אשׁר before נעספוּ is more difficult to explain; and והפּלשׁתּים , which we find in the Chronicles, has probably dropped out after בּפּלשׁתּים . The reading in the Chronicles דּמּים בּפּס ( בּאפס ) is probably only a more exact description of the locality, which is but obscurely indicated in our text by בּפּלשׁתּים בּחרפם ; for these words affirm that the battle took place where the Israelites had once been defied by the Philistines (1Sa 17:10), and where they repaid them for this defiance in a subsequent conflict. The Philistines are at any rate to be regarded as the subject to נעספוּ , and these words are a circumstantial clause: the Philistines had assembled together there to battle, and the Israelites had advanced to the attack. The heroic act of Eleazar is introduced with "he arose."He arose and smote the Philistines till his hand was weary and clave to his sword, i.e., was so cramped as to be stiffened to the sword. Through this Jehovah wrought a great salvation for Israel on that day, "and the people (the soldiers) turned after him only to plunder,"sc., because he had put the enemy to flight by himself. אחריו שׁוּב does not mean to turn back from flight after him, but is the opposite of מאחרי שׁוּב , to turn away from a person (1Sa 15:11, etc.), so that it signifies "to turn to a person and follow behind him."Three lines have dropped out from the parallel text of the Chronicles, in consequence of the eye of a copyist having wandered from נעספוּ פלשׁתּים in 2Sa 23:9 to פלשׁתּים ויּעספוּ in 2Sa 23:11.

2Sa 23:11-12

The third leading hero was Shammah , the son of Age the Hararite ( הררי is probably contracted from ההררי , 2Sa 23:33). He also made himself renowned by a great victory over the Philistines. The enemy had gathered together לחיּה , "as a troop," or in a crowd. This meaning of היּה (here and 2Sa 23:13, and possibly also in Psa 68:11) is thoroughly established by the Arabic (see Ges . Thes . p. 470). But it seems to have fallen into disuse afterwards, and in the Chronicles it is explained in 2Sa 23:13 by מלחמה , and in 2Sa 23:15 by מחנה . "On a portion of a field of lentils there,"sc., where the Philistines had gathered together, the people (of Israel) were smitten. Then Shammah stationed himself in the midst of the field, and יצּילה , "wrested it," from the foe, and smote the Philistines. Instead of עדשׁים , lentils , we find in the Chronicles שׁלעורים , barley, a very inconsiderable difference.

2Sa 23:13-15

To this deed there is appended a similar heroic feat performed by three of the thirty heroes whose names are not given. The Chethib שׁלשׁים is evidently a slip of the pen for שׁלשׁה ( Keri and Chronicles). The thirty chiefs are the heroes named afterwards. As שׁלשׁה has no article either in our text or the Chronicles, the three intended are not the three already mentioned (Jashobeam, Eleazar, and Shammah), but three others out of the number mentioned in 2Sa 23:24. These three came to David in the harvest time unto the cave of Adullam (see at 1Sa 22:1), when a troop of the Philistines was encamped in the valley of Rephaim, and David was on the mountain fortress, and a Philistian post was then in Bethlehem. And David longed for water, and said, "Oh that one would bring me water to drink out of the well of Bethlehem at the gate!"The encampment of the Philistines in the valley of Rephaim, and the position of David on the mountain fortress ( בּמּצוּדה ), render it probable that the feat mentioned here took place in the war with the Philistines described in 2Sa 5:17. Robinson could not discover any well in Bethlehem, "especially none 'by the gate,' except one connected with the aqueduct on the south"( Palestine , vol. ii. p. 158). בּשּׁער need not be understood, however, as signifying that the well was in or under the gate; but the well referred to may have been at the gate outside the city. The well to which tradition has given the name of "David's well"( cisterna David ), is about a quarter of an hour's walk to the north-east of Bethlehem, and, according to Robinson 's description, is "merely a deep and wide cistern or cavern now dry, with three or four narrow openings cut in the rock."But Ritter ( Erdk . xvi. p. 286) describes it as "deep with clear cool water, into which there are three openings from above, which Tobler speaks of as bored;"and again as a cistern "built with peculiar beauty, from seventeen to twenty-one feet deep, whilst a house close by is pointed out to pilgrims as Jesse's house."

2Sa 23:16-17

The three heroes then broke through the camp of the Philistines at Bethlehem, i.e., the outpost that occupied the space before the gate, fetched water out of the well, and brought it to David. He would not drink it, however, but poured it out upon the ground to the Lord, as a drink-offering for Jehovah. "He poured it out upon the earth, rendering Him thanks for the return of the three brave men"(Clericus). And he said, "Far be it from me, O Jehovah, to do this! The blood of the men who went with their lives (i.e., at the risk of their lives),"sc., should I drink it? The verb אשׁתּה is wanting in our text, but is not to be inserted according to the Chronicles as though it had fallen out; the sentence is rather to be regarded as an aposiopesis . יהוה after לי חלילה is a vocative, and is not to be altered into מיהוה according to the מאלחי of the Chronicles. The fact that the vocative does not occur in other passages after לי חלילה proves nothing. It is equivalent to the oath יהוה חי (1Sa 14:45). The chronicler has endeavoured to simplify David's exclamation by completing the sentence. בּנפשׁותם , "for the price of their souls," i.e., at the risk of their lives. The water drawn and fetched at the risk of their lives is compared to the soul itself, and the soul is in the blood (Lev 17:11). Drinking this water, therefore, would be nothing else than drinking their blood.

2Sa 23:18-19

Heroes of the second class . - 2Sa 23:18, 2Sa 23:19. Abishai , Joab's brother (see 1Sa 26:6), was also chief of the body-guard, like Jashobeam (2Sa 23:8 : the Chethib השּׁלשׁי is correct; see at 2Sa 23:8). He swung his spear over three hundred slain. "He had a name among the three,"i.e., the three principal heroes, Jashobeam, Eleazar, and Shammah. The following words, מן־השּׁלשׁה , make no sense. השּׁלשׁה is an error in writing for השּׁלשׁים , as 2Sa 23:23 shows in both the texts (2Sa 23:25 of the Chronicles): an error the origin of which may easily be explained from the word שׁלשׁה , which stands immediately before. "He was certainly honoured before the thirty (heroes of David), and became their chief, but he did not come to the three,"i.e., he was not equal to Jashobeam, Eleazar, and Shammah. הכי has the force of an energetic assurance: "Is it so that," i.e., it is certainly so (as in 2Sa 9:1; Gen 27:36; Gen 29:15).

2Sa 23:20-23

Benaiah , the son of Jehoiada, "Jehoiada the priest"according to 1Ch 27:5, possibly the one who was "prince for Aaron,"i.e., of the family of Aaron, according to 1Ch 12:27, was captain of the Crethi and Plethi according to 2Sa 8:18 and 2Sa 20:23. He was the son of a brave man, rich in deeds ( חי is evidently an error for חיל in the Chronicles), of Kabzeel in the south of Judah (Jos 15:21). "He smote the two Ariels of Moab." The Arabs and Persians call every remarkably brave man Ariel, or lion of God (vid., Bochart, Hieroz . ii. pp. 7, 63). They were therefore two celebrated Moabitish heroes. The supposition that they were sons of the king of the Moabites is merely founded upon the conjecture of Thenius and Bertheau, that the word בּני (sons of) has dropped out before Ariel. "He also slew the lion in the well on the day of the snow,"i.e., a lion which had been driven into the neighbourhood of human habitations by a heavy fall of snow, and had taken refuge in a cistern. The Chethib האריה and בּאר are the earlier forms for the Keris substituted by the Masoretes הארי and הבּור , and consequently are not to be altered. He also slew an Egyptian of distinguished size. According to the Keri we should read מראה אישׁ (instead of מראה fo daetsni( א אשׁר ), "a man of appearance," i.e., a distinguished man, or a man of great size, ἄνδρα ὀρατόν (lxx); in the Chronicles it is simplified as מדּה אישׁ , a man of measure, i.e., of great height. This man was armed with a spear or javelin, whereas Benaiah was only armed with a stick; nevertheless the latter smote him, took away his spear, and slew him with his own weapon. According to the Chronicles the Egyptian was five cubits high, and his spear like a weaver's beam. Through these feats Benaiah acquired a name among the three, though he did not equal them (2Sa 23:22, 2Sa 23:23, as in 2Sa 23:18, 2Sa 23:19); and David made him a member of his privy council (see at 1Sa 22:14).

2Sa 23:24-25

Heroes of the third class . - 2Sa 23:24. " Asahel , the brother of Joab, among the thirty,"i.e., belonging to them. This definition also applies to the following names; we therefore find at the head of the list in the Chronicles, החילים וגבּורי , "and brave heroes (were)."The names which follow are for the most part not further known. Elhanan , the son of Dodo of Bethlehem, is a different man from the Bethlehemite of that name mentioned in 2Sa 21:19. Shammah the Harodite also must not be confounded with the Shammahs mentioned in 2Sa 23:11 and 2Sa 23:33. In the Chronicles we find Shammoth , a different form of the name; whilst ההרורי is an error in writing for החרדי , i.e., sprung from Harod (Jdg 7:1). This man is called Shamhut in 1Ch 27:8; he was the leader of the fifth division of David's army. Elika or Harod is omitted in the Chronicles; it was probably dropped out in consequence of the homoioteleuton החרדי .

2Sa 23:26

Helez the Paltite; i.e., sprung from Beth-pelet in the south of Judah (Jos 15:27). He was chief of the seventh division of the army (compare 1Ch 27:10 with 1Ch 11:27, though in both passages הפּלטי is misspelt הפּלני ). Ira the son of Ikkesh of Tekoah in the desert of Judah (2Sa 14:2), chief of the sixth division of the army (1Ch 27:9).

2Sa 23:27

Abiezer of Anathoth (Anata) in Benjamin (see at Jos 18:24), chief of the ninth division of the army (1Ch 27:12). Mebunnai is a mistake in spelling for Sibbechai the Hushathite (compare 2Sa 21:18 and 1Ch 11:29). According to 1Ch 27:11, he was chief of the eighth division of the army.

2Sa 23:28

Zalmon the Ahohite, i.e., sprung from the Benjaminite family of Ahoah, is not further known. Instead of Zalmon we find Ilai in the Chronicles (2Sa 23:29); but which of the two names is the correct one it is impossible to decide. Maharai of Netophah: according to Ezr 2:22 and Neh 7:26, Netophah was a place in the neighbourhood of Bethlehem, but it has not yet been discovered, as Beit Nattif , which might be thought of, is too far from Bethlehem (vid., Rob. Pal. ii. p. 344, and Tobler, Dritte Wanderung , pp. 117-8). According to 1Ch 27:13, Maharai belonged to the Judahite family of Serah, and was chief of the tenth division of the army.

2Sa 23:29

Cheleb , more correctly Cheled (1Ch 11:30; or Cheldai , 1Ch 27:15), also of Netophah, was chief of the twelfth division of the army. Ittai ( Ithai in the Chronicles), the son of Ribai of Gibeah of Benjamin, must be distinguished from Ittai the Gathite (2Sa 15:19). Like all that follow, with the exception of Uriah, he is not further known.

2Sa 23:30

Benaiah of Phir'aton in the tribe of Ephraim, a place which has been preserved in the village of Fer'ata , to the south-west of Nablus (see at Jdg 12:13). Hiddai (wrongly spelt Hudai in the Chronicles), out of the valleys of Gaash, in the tribe of Ephraim by the mountain of Gaash , the situation of which has not yet been discovered (see at Jos 24:30).

2Sa 23:31

Abi-Albon (written incorrectly Abiel in the Chronicles) the Arbathite, i.e., from the place called Beth-haarabah or Arabah (Jos 15:61 and Jos 18:18, Jos 18:22) in the desert of Judah, on the site of the present Kasr Hajla (see at Jos 15:6). Azmaveth of Bahurim: see at 2Sa 16:5.

2Sa 23:32-33

Eliahba of Shaalbon or Shaalbin , which may possibly have been preserved in the present Selbit (see at Jos 19:42). The next two names, יהונתן ישׁן בּני and ההררי שׁמּה ( Bneyashen Jehonathan and Shammah the Hararite ), are written thus in the Chronicles (2Sa 23:34), ההררי בּן־שׁגא יונתן הגּזוני השׁם בּני : " Bnehashem the Gizonite, Jonathan the son of Sage the Hararite, "The text of the Chronicles is evidently the more correct of the two, as Bne Jashen Jehonathan does not make any sense. The only question is whether the form השׁם בּני is correct, or whether בּני has not arisen merely through a misspelling. As the name does not occur again, all that can be said is that Bne hashem must at any rate be written as one word, and therefore should be pointed differently. The place mentioned, Gizon , is unknown. שׁמּה for בּן־שׁגא probably arose from 2Sa 23:11. Ahiam the son of Sharar or Sacar (Chron.) the Ararite (in the Chronicles the Hararite).

2Sa 23:34

The names in 2Sa 23:34 , Eliphelet ben-Ahasbai ben-Hammaacathi , read thus in the Chronicles (2Sa 23:35, 2Sa 23:36): Eliphal ben-Ur; Hepher hammecerathi . We see from this that in ben-Ahasbai ben two names have been fused together; for the text as it lies before us is rendered suspicious partly by the fact that the names of both father and grandfather are given, which does not occur in connection with any other name in the whole list, and partly by the circumstance that בּן cannot properly be written with המּעכתי , which is a Gentile noun . Consequently the following is probably the correct way of restoring the text, המּעכתי חפר בּן־אוּר אליפלט , Eliphelet (a name which frequently occurs) the son of Ur; Hepher the Maachathite, i.e., of Maacah in the north-east of Gilead (see at 2Sa 10:6 and Deu 3:14). Eliam the son of Ahithophel the Gilonite, the clever but treacherous counsellor of David (see at 2Sa 15:12). This name is quite corrupt in the Chronicles.

2Sa 23:35

Hezro the Carmelite, i.e., of Carmel in the mountains of Judah (1Sa 25:2). Paarai the Arbite, i.e., of Arab, also in the mountains of Judah (Jos 15:52). In the Chronicles we find Naarai ben-Ezbi: the latter is evidently an error in writing for ha-Arbi; but it is impossible to decide which of the two forms, Paarai and Naarai , is the correct one.

2Sa 23:36

Jigal the son of Nathan of Zoba (see at 2Sa 8:3): in the Chronicles, Joel the brother of Nathan. Bani the Gadite: in the Chronicles we have Mibhar the son of Hagri. In all probability the names inf the Chronicles are corrupt in this instance also.

2Sa 23:37

Zelek the Ammonite, Nacharai the Beerothite (of Beeroth: see at 2Sa 4:2), the armour-bearer of Joab. Instead of נשׂאי , the Keri and the Chronicles have נשׂא : the latter reading is favoured by the circumstance, that if more than one of the persons named had been Joab's armour-bearers, their names would most probably have been linked together by a copulative vav .

2Sa 23:38

Ira and Gareb , both of them Jithrites, i.e., sprung from a family in Kirjath-jearim (1Ch 2:53). Ira is of course a different man from the cohen of that name (2Sa 20:26).

2Sa 23:39

Uriah the Hittite is well known from 2Sa 11:3. "Thirty and seven in all." 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 (vv. 24-39), since 2Sa 23:34 contains three names according to the amended text.

Constable: 2Sa 21:1--24:25

VII. SUMMARY ILLUSTRATIONS chs. 21--24

The last major section of the Book of Samuel (2 Sam. 21-24) consists of six separate pericopes that together constitute a conclusion to the whole book (cf. Judg. 17-21). Each pericope emphasizes the theological message of the book.²⁹¹

". . . the final four chapters, far from being a clumsy appendix, offer a highly reflective, theological interpretation of David's whole career adumbrating the messianic hope."²⁹²

The structure of this section too is chiastic.

"A. The Lord's Wrath Against Israel (21:1-14)

B. David's Heroes (21:15-22)

C. David's Song of Praise (22:1-51)

C'. David's Last Words (23:1-7)

B'. David's Mighty Men (23:8-39)

A'. The Lord's Wrath Against Israel (24:1-25)"²⁹³

Constable: 2Sa 23:8-39

E. Thirty-seven Mighty Men 23:8-39

One might conclude from 1 Samuel 22:2 that David's army, made up as it was of malcontents and distressed debtors, would not have been able to accomplish anything. This list testifies to God's blessing David and Israel militarily by enabling his warriors to accomplish supernatural feats and to become mighty men in war. Again, God's supernatural blessing is what this section illustrates.

Constable: 2Sa 23:8-23

1. Selected adventures of outstanding warriors 23:8-23

There were three warriors who received higher honor than all the rest (vv. 8-12): Josheb-basshebeth, Eleazar, and Shammah. What their relationship to The Thirty was is hard to determine.³¹³ Three men from The Thirty received special mention (vv. 13-17). Two others also received great esteem (vv. 18-23): Abisai, and Benaiah. This was evidently the same Benaiah who became the head of David's bodyguard (20:23), a position similar to the one that David had occupied in Saul's army (1 Sam. 22:14).

Josheb-basshebeth is an example of a spiritual warrior with exceptional strength (cf. Eph. 6:10). Eleazar demonstrated unusual stamina, persistence (cf. Isa. 40:31). Shammah's greatness lay in his supernatural steadfastness (cf. Eph. 6:14). The three warriors who took David's wish for water as their command and took a calculated risk (not wild recklessness) show remarkable sacrifice, dedication, and loyalty (cf. Matt. 6:33). These are all qualities necessary in and available to spiritual warriors of all ages by God's grace.

Perhaps the writer also mentioned the feats of Abishai and Benaiah because they feature in the preceding narrative. As Jesus had his circles of intimates (Peter, James, and John, the Twelve, and the Seventy), so did David.

Constable: 2Sa 23:24-39

2. A list of notable warriors among The Thirty 23:24-39

Thirty-two more soldiers obtained special distinction (vv. 24-39), including Uriah the Hittite (v. 39). The writer referred to them as "The Thirty." This designation seems to have been a title for their exclusive group (cf. v. 18). Since more than 30 names appear in this list of The Thirty it may be that when one died, someone else took his place. Asahel, the first name listed, and Uriah, the last, had, of course, already died by the end of David's reign.

The Thirty may have been "a kind of supreme army council which was largely responsible for framing the internal army regulations, deciding on promotions and appointments, and handling other military matters."³¹⁴

Compared with the list in 1 Chronicles 11 there are several variations in spelling, which occurs occasionally in the Hebrew Bible. Also some of the differences may be because some soldiers had replaced others. Perhaps in some cases the same man had two different names.³¹⁵

Note that each of these spiritual warriors received individual honor by God (cf. 1 Sam. 2:30). Each had a different background reflected in his identification in this list; his background did not determine his success. Each was a special blessing to David because David chose to follow the Lord faithfully.

The whole pericope (vv. 8-39) illustrates the fact that God enables those who follow His anointed faithfully and wholeheartedly to do great works of spiritual significance for Him.

Guzik: 2Sa 23:1-39

2 Samuel 23 - David's Last Psalm

A. David's last psalm.

1. (1-4) The character of God's perfect king.

Now these are the last words of David.

Thus says David the son of Jesse;

Thus says the man raised up on high,

The anointed of the God of Jacob,

And the sweet psalmist of Israel:

"The Spirit of the LORD spoke by me,

And His word was on my tongue.

The God of Israel said,

The Rock of Israel spoke to me:

'He who rules over men must be just,

Ruling in the fear of God.

And he shall be like the light of the morning when the sun rises,

A morning without clouds,

Like the tender grass springing out of the earth,

By clear shining after rain.'

a. These are the last words of David: It isn't that these were the words David spoke from his deathbed, but they to express his heart and longing at the end of his life.

i. "I suppose the last poetical composition is here intended. He might have spoken many words after these in prose, but none in verse." (Clarke)

ii. This short psalm is a beautiful song of wisdom from David at the end of his life. "Wherein he doth, in few words but full of matter, acknowledge God's benefits, confess his sins, profess his faith, comfort himself in the covenant, and denounce destruction to unbelievers . . . How much in a little!" (Trapp)

iii. What a life his was - we have a capsule of David's life in the titles and descriptions of 2 Samuel 23:1:

· The son of Jesse: Jesse was a humble farmer and this title reminds us of David's humble beginning

· The man raised up on high: David allowed God to raise him up, so he could confidently rest in this title

· The anointed of the God of Jacob: David was anointed by God, not by himself or merely by man. He had a unique empowering and enabling from God

· The sweet psalmist of Israel: David had a beautiful gift of eloquence and expression before God. This title reminds of David's deep inner life with God

b. The Spirit of the LORD spoke by me: This indicates that at least at times, David was aware of the work of divine inspiration through him and expressed in his words.

c. He who rules over men must be just: As David looks back over his life and reign, he is struck by the great need for rulers to exercise justice. He knew this by seeing the goodness of justice provided and the curse of justice denied.

d. Ruling in the fear of God: This is the key to justice in the work of a leader. When leaders rule in the fear of God they recognize that a God of justice reviews their work and will require an accounting of how the ruler has led.

e. He shall be like the light of the morning: David reflects on how a wise ruler is blessed when he rules with justice. Though David's reign was not perfect it was blessed - and his reign is the most identified with the reign of the Messiah.

i. From one perspective David's reign was a disaster. He suffered from a dark scandal during his reign, he suffered under repeated family crisis, under an attempted insurrection from his own son, under another civil war, and from three years of famine.

ii. In contrast to David, his son Solomon's reign seemed perfect. Solomon enjoyed a reign of peace, great prosperity, prominence, and glory.

iii. Yet the Bible has nothing but praise for David and his reign, reflected in passages like Psalm 89:20; Isaiah 55:3-4; Romans 1:3; Revelation 22:16. In contrast, Solomon is barely mentioned in the rest of the Scriptures and when he is, it is almost in a backhanded way (Matthew 5:28-29 and Matthew 12:42).

iv. The difference between David and Solomon was found in their different relationships with God. David's passion in life was simply to be with God (Psalm 84:10), while Solomon's passion was personal improvement (1 Kings 3:4-15). We can also say that David endured to the end, loving and serving God in the final chapters of his life (2 Samuel 23:1-7), while Solomon forsook God in his later years (1 Kings 11:4-8).

2. (5-7) David's trust in God's covenant.

"Although my house is not so with God,

Yet He has made with me an everlasting covenant,

Ordered in all things and secure.

For this is all my salvation and all my desire;

Will He not make it increase?

But the sons of rebellion shall all be as thorns thrust away,

Because they cannot be taken with hands.

But the man who touches them

Must be armed with iron and the shaft of a spear,

And they shall be utterly burned with fire in their place."

a. Although my house is not so with God: David looks at the complete blessedness of a just ruler's reign and he knows that his reign fell short of both perfect justice and complete blessedness.

b. Yet He has made with me an everlasting covenant: David knew that the everlasting covenant from God was not based on David's perfection as a ruler. It was based on God's gracious commitment to His everlasting covenant.

c. This is all my salvation and all my desire: David can only say this because the covenant was based on God's faithfulness and not David's. David knew that his own obedience was not enough to be a foundation for all his salvation and all his desire.

i. We can say that because of his sin and its consequences, David's light dimmed towards the end of his life, but it was by no means extinguished. He shined until the end. "In the Divine dealing with us, there is no mistake, no lapse. Nothing has been permitted which has not been made to serve the highest purpose. This is so even of our failures, if, like David, in true penitence we have forsaken them and confessed them. It is certainly so of all our sorrows and trials." (Morgan)

d. The sons of rebellion shall all be as thorns thrust away: The covenant was based on God's faithfulness, but David knew that obedience still mattered. God would still oppose the sons of rebellion and they would end in ruin. David knew he could trust the LORD to take care of his enemies and wicked men.

i. "This was the whole theme of David. The Lord is in control. Rest in Him. Don't fret yourself because of the evildoers that bring evil devices to pass. Rest in the Lord, trust also in Him. Delight thyself in the Lord! And all of the help, and the strength, the ministry of God's Spirit to our hearts, through the Psalms, the sweet psalmist of Israel. What a legacy he has left." (Smith)

ii. This remarkable relationship with God is the reason why David was Israel's greatest king, and the most prominent ancestor of Jesus Christ. The New Testament begins with these words: The book of the genealogy of Jesus Christ, the Son of David (Matthew 1:1).

B. David's mighty men.

1. (8-12) The names and exploits of David's top three soldiers.

These are the names of the mighty men whom David had: Josheb-Basshebeth the Tachmonite, chief among the captains. He was called Adino the Eznite, because he had killed eight hundred men at one time. And after him was Eleazar the son of Dodo, the Ahohite, one of the three mighty men with David when they defied the Philistines who were gathered there for battle, and the men of Israel had retreated. He arose and attacked the Philistines until his hand was weary, and his hand stuck to the sword. The LORD brought about a great victory that day; and the people returned after him only to plunder. And after him was Shammah the son of Agee the Hararite. The Philistines had gathered together into a troop where there was a piece of ground full of lentils. Then the people fled from the Philistines. But he stationed himself in the middle of the field, defended it, and killed the Philistines. And the LORD brought about a great victory.

a. These are the names of the mighty men: David was nothing without his mighty men, and they were nothing without him. He was their leader, but a leader is nothing without followers - and David had the mighty men to follow him. These men didn't necessarily start as mighty men; many were some of the distressed, indebted, and discontent people who followed David at Adullam Cave (1 Samuel 22:1-2).

i. "These men came to David when his fortunes were at the lowest ebb, and he himself was regarded as a rebel and an outlaw, and they remained faithful to him throughout their lives. Happy are they who can follow a good cause in its worst estate, for theirs is true glory." (Spurgeon)

ii. The day for mighty men and women - heroic men and women for God - has not ended. "The triumph of the church as a whole depends upon the personal victory of every Christian. In other words, your victory, your life, your personal testimony, are important to the cause of God today. What happens out in New Guinea, down in the Amazon jungle, over in disturbed Congo, is not unrelated to what happens in your own personal relationship with God and your personal battle against the forces of darkness. Victory for the church on the whole world-front depends upon victory in your life and in mine; 'home' and 'foreign' situations cannot be detached." (Redpath)

b. Adino the Eznite: This leader among David's mighty men was noted for having killed eight hundred men at one time.

i. "THREE hundred is the reading in Chronicles, and seems to be the true one." (Clarke)

c. Eleazar the son of Dodo: This leader of David's mighty men was famous for hanging with David in a famous battle and when his hand was weary, and his hand stuck to the sword. Through his tenacity the LORD brought about a great victory that day.

i. Spurgeon saw that Eleazar, in his solitary stand until victory, was a tremendous example for believers today. "Solitary prowess is expected of believers. I hope we may breed in this place a race of men and women who know the truth, and know also what the Lord claims at their hands, and are resolved, by the help of the Holy Spirit, to war a good warfare for their Lord whether others will stand at their side or no."

ii. "Remember Mr. Sankey's hymn, - 'Dare to be a Daniel! Dare to stand alone! Dare to have a purpose firm! Dare to make it known!' Dare to be an Eleazar, and go forth and smite the Philistines alone; you will soon find that there are others in the house who have concealed their sentiments, but when they see, you coming forward, they will be openly on the Lord's side. Many cowards are skulking about, try to shame them. Many are undecided, let them see a brave man, and he will be the standard-bearer around whom they will rally." (Spurgeon)

d. Shammah the son of Agee the Hararite: This leader among David's mighty men stationed himself in the middle of field when others fled and he held the ground single-handedly until the LORD brought about a great victory.

2. (13-17) A daring exploit from David's days at Adullam.

Then three of the thirty chief men went down at harvest time and came to David at the cave of Adullam. And the troop of Philistines encamped in the Valley of Rephaim. David was then in the stronghold, and the garrison of the Philistines was then in Bethlehem. And David said with longing, "Oh, that someone would give me a drink of the water from the well of Bethlehem, which is by the gate!" So the three mighty men broke through the camp of the Philistines, drew water from the well of Bethlehem that was by the gate, and took it and brought it to David. Nevertheless he would not drink it, but poured it out to the LORD. And he said, "Far be it from me, O LORD, that I should do this! Is this not the blood of the men who went in jeopardy of their lives?" Therefore he would not drink it. These things were done by the three mighty men.

a. Came to David at the cave of Adullam: David spent time in this cave when those who would become his mighty men first came to him in 1 Samuel 22:1-2. This passage describes something that happened either during that time or a later time of battle against the Philistines when David went back to the cave of Adullam.

b. David said with longing, "Oh, that someone would give me a drink of the water from the well of Bethlehem": During this time David had a nostalgic longing for the taste of water from a well near his boyhood home.

c. The three mighty men broke through the camp of the Philistines, drew water from the well of Bethlehem: In response to David's longing - which wasn't a command or even a request, just a vocalized longing - these three mighty men immediately went to fulfill David's desire at great personal risk.

d. He would not drink it, but poured it out to the LORD: David was so honored by the self-sacrifice of these three mighty men he felt that the water was too good for him - and worthy to be poured out in sacrifice to the LORD. He believed that the great sacrifice of these men could only be honored by giving the water to the LORD.

i. "Accounting it too dear a draught for himself, he poured it out unto the Lord, out of a religious respect." (Trapp)

3. (18-23) Two more notable men among the mighty men.

Now Abishai the brother of Joab, the son of Zeruiah, was chief of another three. He lifted his spear against three hundred men, killed them, and won a name among these three. Was he not the most honored of three? Therefore he became their captain. However, he did not attain to the first three. Benaiah was the son of Jehoiada, the son of a valiant man from Kabzeel, who had done many deeds. He had killed two lion-like heroes of Moab. He also had gone down and killed a lion in the midst of a pit on a snowy day. And he killed an Egyptian, a spectacular man. The Egyptian had a spear in his hand; so he went down to him with a staff, wrested the spear out of the Egyptian's hand, and killed him with his own spear. These things Benaiah the son of Jehoiada did, and won a name among three mighty men. He was more honored than the thirty, but he did not attain to the first three. And David appointed him over his guard.

a. Abishai the brother of Joab: This leader among David's mighty men was famous for his battle against three hundred men. His leadership is also recorded in passages like 1 Samuel 26:6-9, 2 Samuel 3:30 and 2 Samuel 10:10-14.

b. Benaiah the son of Jehoiada: This leader among David's mighty men was famous for his battles against both men (two lion-like heroes of Moab . . . an Egyptian, a spectacular man) and beasts (a lion in the midst of a pit on a snowy day).

4. (24-39) A list of David's mighty men.

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 from Gibeah of the children of Benjamin, Benaiah a Pirathonite, Hiddai from the brooks of Gaash, Abi-Albon the Arbathite, Azmaveth the Barhumite, Eliahba the Shaalbonite (of the sons of Jashen), Jonathan, Shammah the Hararite, Ahiam the son of Sharar the Hararite, Eliphelet the son of Ahasbai, the son of the Maachathite, Eliam the son of Ahithophel the Gilonite, Hezrai the Carmelite, Paarai the Arbite, Igal the son of Nathan of Zobah, Bani the Gadite, Zelek the Ammonite, Naharai the Beerothite (armorbearer of Joab the son of Zeruiah), Ira the Ithrite, Gareb the Ithrite, and Uriah the Hittite: thirty-seven in all.

a. Eliam the son of Ahithophel: This man is notable among the mighty men because he was the father of Bathsheba (2 Samuel 3:11) and shows that Ahithophel was Bathsheba's grandfather.

b. Uriah the Hittite: He is notable among the mighty men because he was the husband of Bathsheba. When David heard of Bathsheba's relation to Uriah and Eliam and Ahithophel (2 Samuel 3:11) he should have put away every idea of adultery.

c. Thirty-seven in all: These remarkable men were the foundation of the greatness of David's reign. They did not come to David as great men but God used his leadership to transform them from men who were in distress, in debt and discontented, who met David back at Adullam Cave (1 Samuel 22:1-2).

i. "More than all his victories against outside foes, the influence of his life and character on the men nearest to him testify to his essential greatness." (Morgan)

© 2002 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 2 Samuel (Outline)

• AN AMALEKITE BRINGS TIDINGS OF SAUL'S DEATH. (2Sa. 1:1-16)
• DAVID LAMENTS SAUL AND JONATHAN. (2Sa 1:17-27)
• DAVID, BY GOD'S DIRECTION, GOES UP TO HEBRON, AND IS MADE KING OVER JUDAH. (2Sa 2:1-7)
• SIX SONS BORN TO DAVID. (2Sa 3:1-5)
• ABNER REVOLTS TO DAVID. (2Sa 3:6-12)
• JOAB KILLS ABNER. (2Sa 3:22-30)
• BAANAH AND RECHAB SLAY ISH-BOSHETH, AND BRING HIS HEAD TO HEBRON. (2Sa 4:1-2)
• DAVID CAUSES THEM TO BE PUT TO DEATH. (2Sa 4:10-12)
• THE TRIBES ANOINT DAVID KING OVER ISRAEL. (2Sa 5:1-5)
• HE TAKES ZION FROM THE JEBUSITES. (2Sa 5:6-12)
• ELEVEN SONS BORN TO HIM. (2Sa 5:13-16)
• HE SMITES THE PHILISTINES. (2Sa 5:17-25)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM ON A NEW CART. (2Sa 6:1-5)
• UZZAH SMITTEN. (2Sa 6:6-11)
• DAVID AFTERWARDS BRINGS THE ARK TO ZION. (2Sa 6:12-19)
• MICHAL'S BARRENNESS. (2Sa 6:20-23)
• NATHAN APPROVES THE PURPOSE OF DAVID TO BUILD GOD A HOUSE. (2Sa 7:1-3)
• DAVID'S PRAYER AND THANKSGIVING. (2Sa 7:18-29)
• DAVID SUBDUES THE PHILISTINES, AND MAKES THE MOABITES TRIBUTARY. (2Sa 8:1-2)
• HE SMITES HADADEZER AND THE SYRIANS. (2Sa 8:3-14)
• HIS REIGN. (2Sa 8:15-18)
• DAVID SENDS FOR MEPHIBOSHETH. (2Sa 9:1-12)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (2Sa 10:1-5)
• THE AMMONITES OVERCOME. (2Sa 10:6-14)
• THE SYRIANS DEFEATED. (2Sa 10:15-19)
• JOAB BESIEGES RABBAH. (2Sa 11:1)
• DAVID COMMITS ADULTERY WITH BATH-SHEBA. (2Sa 11:2-12)
• URIAH SLAIN. (2Sa 11:14-27)
• NATHAN'S PARABLE. (2Sa 12:1-6)
• HE APPLIES IT TO DAVID, WHO CONFESSES HIS SIN, AND IS PARDONED. (2Sa 12:7-23)
• SOLOMON IS BORN. (2Sa 12:24-25)
• RABBAH IS TAKEN. (2Sa 12:26-31)
• AMNON LOVES TAMAR. (2Sa 13:1-5)
• HE DEFILES HER. (2Sa. 13:6-27)
• AMNON IS SLAIN. (2Sa 13:28-36)
• ABSALOM FLEES TO TALMAI. (2Sa 13:37-39)
• JOAB BRINGS ABSALOM TO JERUSALEM. (2Sa 14:22-33)
• ABSALOM STEALS THE HEARTS OF ISRAEL. (2Sa 15:1-9)
• HE FORMS A CONSPIRACY. (2Sa 15:10-12)
• DAVID FLEES FROM JERUSALEM. (2Sa. 15:13-37)
• ZIBA, BY FALSE SUGGESTIONS, CLAIMS HIS MASTER'S INHERITANCE. (2Sa 16:1-4)
• SHIMEI CURSES DAVID. (2Sa 16:5-19)
• AHITHOPHEL'S COUNSEL. (2Sa 16:20-23)
• SECRET INTELLIGENCE SENT TO DAVID. (2Sa 17:15-22)
• AHITHOPHEL HANGS HIMSELF. (2Sa 17:23-29)
• DAVID REVIEWING THE ARMIES. (2Sa 18:1-4)
• GIVES THEM CHARGE OF ABSALOM. (2Sa 18:5-13)
• HE IS SLAIN BY JOAB. (2Sa. 18:14-32)
• JOAB CAUSES THE KING TO CEASE MOURNING. (2Sa 19:1-8)
• THE ISRAELITES BRING THE KING BACK. (2Sa. 19:9-43)
• SHEBA MAKES A PARTY IN ISRAEL. (2Sa 20:1-9)
• AMASA IS SLAIN. (2Sa 20:10-13)
• JOAB PURSUES SHEBA UNTO ABEL. (2Sa 20:14-15)
• A WISE WOMAN SAVES THE CITY BY SHEBA'S HEAD. (2Sa 20:16-22)
• DAVID'S GREAT OFFICERS. (2Sa 20:23-26)
• THE THREE YEARS' FAMINE FOR THE GIBEONITES CEASE BY HANGING SEVEN OF SAUL'S SONS. (2Sa 21:1-9)
• RIZPAH'S KINDNESS UNTO THE DEAD. (2Sa 21:10-11)
• DAVID BURIES THE BONES OF SAUL AND JONATHAN IN THEIR FATHER'S SEPULCHER. (2Sa 21:12-22)
• DAVID PROFESSES HIS FAITH IN GOD'S PROMISES. (2Sa 23:1-7)
• A CATALOGUE OF HIS MIGHTY MEN. (2Sa. 23:8-39)
• DAVID NUMBERS THE PEOPLE. (2Sa 24:1-9)
• HE, HAVING THREE PLAGUES PROPOUNDED BY GAD, REPENTS, AND CHOOSES THREE DAYS' PESTILENCE. (2Sa 24:10-14)
• HIS INTERCESSION TO GOD; THE PLAGUE CEASES. (2Sa 24:15-25)

TSK: 2 Samuel 23 (Chapter Introduction)

Overview

2Sa 23:1, David, in his last words, professes his faith in God’s promises to be beyond sense or experience; 2Sa 23:6, The different state of the wicked; 2Sa 23:8, A catalogue of David’s mighty men.

Poole: 2 Samuel 23 (Chapter Introduction)

SAMUEL CHAPTER 23

David’ s last words: a character of himself; of a good ruler, and his usefulness, 2Sa 23:1 . His faith on God’ s covenant with him, 2Sa 23:5 . Destruction to the wicked, 2Sa 23:6,7 . David’ s worthies and their valiant acts, 2Sa 23:8-39 .

MHCC: 2 Samuel (Book Introduction)

This book is the history of the reign of king David. It relates his victories, the growth of the prosperity of Israel, and his reformation of the state of religion. With these events are recorded the grievous sins he committed, and the family as well as public troubles with which he was punished. We here meet with many things worthy of imitation, and many that are written for our warning. The history of king David is given in Scripture with much faithfulness, and from it he appears, to those who fairly balance his many virtues and excellent qualities against his faults, to have been a great and good man.

MHCC: 2 Samuel 23 (Chapter Introduction)

(2Sa 23:1-7) David's last words.

(v. 8-39) David's mighty men.

Matthew Henry: 2 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Samuel

This book is the history of the reign of king David. We had in the foregoing book an account of his designation to the government, and his struggles with Saul, which ended at length in the death of his persecutor. This book begins with his accession to the throne, and is entirely taken up with the affairs of the government during the forty years he reigned, and therefore is entitled by the Septuagint. The Third Book of the Kings. It gives us an account of David's triumphs and his troubles. I. His triumphs over the house of Saul (ch. 1-4), over the Jebusites and Philistines (ch. 5), at the bringing up of the ark (ch. 6 and 7), over the neighbouring nations that opposed him (ch. 8-10); and so far the history is agreeable to what we might expect from David's character and the choice made of him. But his cloud has a dark side. II. We have his troubles, the causes of them, his sin in the matter of Uriah (ch. 11 and 12), the troubles themselves from the sin of Amnon (ch. 13), the rebellion of Absalom (ch. 14-19) and of Sheba (ch. 20), and the plague in Israel for his numbering the people (ch. 24), besides the famine of the Gibeonites (ch. 21). His son we have (ch. 22), and his words and worthies (ch. 23). Many things in his history are very instructive; but for the hero who is the subject of it, though in many instances he appears here very great, and very good, and very much the favourite of heaven, yet it must be confessed that his honour shines brighter in his Psalms than in his Annals.

Matthew Henry: 2 Samuel 23 (Chapter Introduction)

The historian is now drawing towards a conclusion of David's reign, and therefore gives us an account here, I. Of some of his last words, which he spoke by inspiration, and which seem to have reference to his seed that was to be for evermore, spoken of in the close of the foregoing chapter (2Sa 23:1-7). II. Of the great men, especially the military men, that were employed under him, the first three (2Sa 23:8-17), two of the next three (2Sa 23:18-23), and then the thirty (v. 24-39).

Constable: 2 Samuel (Book Introduction)

Introduction

Second Samuel continues the history begun in 1 Samuel. Please see my comments regarding 2 Samuel's title, date, authorship, and scope in the introductory section of the 1 Samuel notes.

Message¹

First Samuel records David's preparation. Second Samuel records his service namely his reign. In our study of 1 Samuel I mentioned three aspects of his preparation: as shepherd, as courtier, and as "outlaw." In 2 Samuel we see those aspects of his preparation put to work. He became the shepherd of his people, the center of his court, and the strong ruler of his nation. He fulfilled the office of king successfully under God's leadership.

The message of 2 Samuel is that man's attitude toward God creates an opportunity for God, and God's attitude toward man creates an opportunity for man.

First, man's attitude toward God creates an opportunity for God.

We find this principle stated in 22:26-28. Compare Hannah's prayer of praise in 1 Sam. 2:1-10. God is to each person what that person is to God.

We find the principle illustrated in David's attitudes toward God. David had four convictions about God. We see these in his thanksgiving psalm in chapter 22, which is also Psalm 18. David evidently wrote it early in his life.

1. He believed God was Israel's supreme Ruler. He never doubted this or presumed to elevate himself to God's place as Head of the nation. This is clear in 22:2-16. Contrast David's view with Saul's. Some local church leaders follow Saul's example rather than David's.

2. He believed God was consistently and completely righteous (right) in His dealings. David confessed his sin when charged with it rather than trying to deny it. In 22:17-27 this comes through clearly. Contrast Saul.

3. He believed God was always merciful. He was willing to let God determine His punishment because he believed God would be merciful (cf. 22:28-46). Contrast Saul.

4. He believed God's will was always best. His greatest desire was for God's will in his own life and in Israel (cf. 22:47-51). Contrast Saul.

David's convictions created opportunities for God.

1. Because David really believed in God's sovereignty God could and did set David over the throne of Israel and direct him to govern God's people (cf. 22:2-3). Even today loyal employees are the ones that employers promote to positions of greater responsibility.

2. Because David acknowledged God's righteousness God was able to bless David for his righteousness (cf. 22:21-28).

3. Because David appreciated God's mercy God was able to be merciful with him (cf. 22:35-36).

4. Because David viewed God's will as superior God was able to bring His will for David and Israel to pass (cf. 22:51).

With these attitudes David became God's instrument through whom God accomplished His larger plans and purposes. Even though David sinned greatly, his deepest convictions lay in these truths. God based His dealings with David on David's deepest convictions. He was the man after God's own heart. God did not base His dealings with David primarily on David's momentary failings. This is a great encouragement. Your deep underlying attitude toward God provides a foundation on which God can build and use you in some way. Your presence here at DTS is encouraging to me. The direction you are heading is more important than how far you have advanced in Christian growth.

The other side of this coin is that God's attitude toward a person creates an opportunity for that person. John wrote, "We love Him because He first loved us" (1 John 4:19).

We find this principle stated in 23:1-5. David evidently wrote this chapter later in his life.

We find the principle illustrated in God's attitudes toward David. What were these?

1. God purposed for David to be king (cf. 23:1). This knowledge affected David's attitude toward God. He just needed to consent to God's purpose for him. God has purposed to bless you. This is the revelation of the whole Bible.

2. God's power would be adequate for David's needs (cf. 23:2). The power for all of David's life, including the inspiration for his words, came from God. David could simply cooperate with it. We too have the Spirit. We too need just to cooperate with God.

3. God's pattern for David's kingship was God's own rule (cf. 23:3-4). David could conform to God's example as Sovereign to fulfill his destiny. We have Jesus Christ's example as well as God's pattern.

4. God's persistence would result in the fulfillment of all His promises to David (cf. 23:5). This gave David confidence in God in the present. God has promised never to leave us (Matt. 28:20). He has proved Himself faithful.

In 1 Samuel we learned that God's ultimate victory does not depend on people's attitudes toward Him. His people can be loyal or rebellious, and this will not affect His ultimate victory.

In 2 Samuel we learn that our ultimate victory in life depends on our attitude toward God. Conformity to the will of God creates fitness for service. Conformity to the will of God depends wholly on our attitude toward God. It does not depend on our ability, or on our ability to persuade God to do something. It depends on our abandonment to Him, and on our willingness to let God persuade us to do something. It depends on our commitment to Him and our faithfulness to Him.

God does not measure us as other people do. We measure each other by external actions. God measures us by internal attitudes. What is your attitude toward God? Do you really want to please God, or do you obey God simply because of your background and environment? Would you live a filthy life if you could get away with it? What is your real attitude toward God? Do you really want to do right? David was a man after God's own heart because he really wanted what God wanted. What do you really want?

Be careful, because God will give you what you really want. Do you want to run your own life? God will let you do it, but He may let you run your life into a brick wall.

Constable: 2 Samuel (Outline)

Outline

(Continued from notes on 1 Samuel)

V. David's triumphs chs. 1-8

A. The beginning of David's kingdom 1:1-3:5

1. David's discovery of Saul and Jonathan's deaths ch. 1

2. David's move to Hebron 2:1-4a

3. David's overtures to Jabesh-gilead 2:4b-7

4. Ish-bosheth's coronation over Israel 2:8-11

5. The conflict between Abner and Joab 2:12-32

6. The strengthening of David's position 3:1-5

B. The unification of the kingdom 3:6-5:16

1. David's acceptance of Abner 3:6-39

2. David's punishment of Ish-bosheth's murderers ch. 4

3. David's acceptance by all Israel 5:1-12

4. David's additional children 5:13-16

C. The establishment of the kingdom 5:17-8:18

1. David's victories over the Philistines 5:17-25

2. David's moving of the ark to Jerusalem ch. 6

3. The giving of the Davidic Covenant ch. 7

4. The security of David's kingdom ch. 8

VI. David's troubles chs. 9-20

A. David's faithfulness ch. 9

B. God's faithfulness despite David's unfaithfulness chs. 10-12

1. The Ammonite rebellion ch. 10

2. David's unfaithfulness to God chs. 11-12

C. David's rejection and return chs. 13-20

1. Events leading up to Absalom's rebellion chs. 13-14

2. Absalom's attempt to usurp David's throne chs. 15-20

VII. Summary illustrations chs. 21-24

A. Famine from Saul's sin 21:1-14

1. Saul's broken treaty with the Gibeonites 21:1-6

2. David's justice and mercy 21:7-9

3. David's honoring of Saul and Jonathan 21:10-14

B. Four giant killers 21:15-22

C. David's praise of Yahweh ch. 22

D. David's last testament 23:1-7

E. Thirty-seven mighty men 23:8-39

1. Selected adventures of outstanding warriors 23:8-23

2. A list of notable warriors among The Thirty 23:24-39

F. Pestilence from David's sin ch. 24

1. David's sin of numbering the people 24:1-9

2. David's confession of his guilt 24:10-14

3. David's punishment 24:15-17

4. David's repentance 24:18-25

Constable: 2 Samuel

2 Samuel

Bibliography

Achtemeier, Paul J., and Elizabeth Achtemeier. The Old Testament Roots of Our Faith. Philadelphia: Fortress Press, 1979.

Ackerman, James S. "Knowing Good and Evil: A Literary Ananysis of the Court History in 2 Samuel 9-20 and 1 Kings 1-2." Journal of Biblical Literature 109:1 (Spring 1990):41-60.

Ackroyd, Peter R. "The Succession Narrative (so-called)." Interpretation 35:4 (1980):383-96.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

Alter, Robert. The Art of Biblical Narrative. New York: Basic, 1981.

Anderson, A. A. 2 Samuel. Word Biblical Commentary series. Dallas: Word Books, 1989.

Archer, Gleason L., Jr. Encyclopedia of Bible Difficulties. Regency Reference Library series. Grand Rapids: Zondervan Publishing House, 1982.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Armerding, Carl Edwin. "Were David's Sons Really Priests?" In Current Issues in Biblical and Patristic Interpretation: Studies in Honor of Merrill C. Tenney Presented by His Former Students, pp. 75-86. Ed. Gerald F. Hawthorne. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1975.

Arnold, Bill T. "The Amalekite's Report of Saul's Death: Political Intrigue or Incompatible Sources?" Journal of the Evangelical Theological Society 32:3 (1989):289-98.

Bailey, Randall C. David in Love and War: The Pursuit of Power in 2 Samuel 10-12. Journal for the Study of the Old Testament Supplement 75. Sheffield, Eng.: JSOT, 1990.

Baldwin, Joyce G. 1 & 2 Samuel. Tyndale Old Testament Commentaries series. Leicester, Eng., and Downers Grove, Ill.: InterVarsity Press, 1988.

Battenhouse, Roy. "The Tragedy of Absalom: A Literary Analysis." Christianity and Literature 31:3 (Spring 1982):53-57.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Beal, Richard H. "The Hittites After the Empire's Fall." Biblical Illustrator 10:1 (Fall 1983):72-81.

Bellefontaine, Elizabeth. "Customary Law and Chieftanship: Judicial Aspects of 2 Samuel 14:4-21." Journal for the Study of the Old Testament 38 (1987):47-72.

Bendavid, Abba. Parallels in the Bible. Jerusalem: Carta, 1972.

Bentzen, Aage. "The Cultic Use of the Story of the Ark in Samuel." Journal of Biblical Literature 67 (1948):37-53.

Berlin, Adele. "Characterization in Biblical Narrative: David's Wives." Journal for the Study of the Old Testament 23 (July 1982):69-85.

Blaikie, William G. The Second Book of Samuel. 1893; reprint ed. Minneapolis: Klock and Klock, 1978.

Blenkinsopp, Joseph. "Did Saul Make Gibeon His Capital?" Vetus Testamentum 24:1 (January 1974):1-7.

_____. "Kiriath-jearim and the Ark." Journal of Biblical Literature 88 (1969):143-56.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brueggemann, Walter. "2 Samuel 21-24: An Appendix of Deconstruction?" Catholic Biblical Quarterly 50:3 (July 1988):383-97.

_____. First and Second Samuel. Interpretation: A Bible Commentary for Teaching and Preaching series. Louisville: John Knox Press, 1990.

_____. "Of the Same Flesh and Bone (Gn 2, 23a)." Catholic Biblical Quarterly 32:4 (September 1970):532-42.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Calderone, Philip J. Dynastic Oracle and Suzerainty Treaty. Manila: Ateneo University, 1966.

Camp, Claudia V. "The Wise Women of 2 Samuel: A Role Model for Women in Early Israel." Catholic Biblical Quarterly 43:1 (January 1981):14-29.

Campbell, Anthony F. Of Prophets and Kings: A Late Ninth-Century Document (1 Samuel 1-2Kings 10). Catholic Biblical Quarterly Monograph 17. Washington: Catholic Biblical Association of America, 1986.

Carlson, R. A. David the Chosen King. Translated by Eric J. Sharpe and Stanley Rudman (notes). Stockholm: Almquist and Wiksell, 1964.

Carter, Leslie. Warring Faith. London: Victory Press, 1961.

Chafin, Kenneth L. 1, 2 Samuel. The Communicator's Commentary series. Dallas: Word Books, 1989.

Childs, Brevard S. Introduction to the Old Testament as Scripture. Philadelphia: Fortress Press, 1979.

Chisholm, Robert B., Jr. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

Coleridge, Samuel Taylor. "Youth and Age." In Poems That Live Forever. Selected by Hazel Fellman. New York: Doubleday, 1965.

Conroy, Charles. Absalom Absalom! Narrative and Language in 2 Sam 13-20. Rome: Pontifical Biblical Institute, 1978.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

Cooke, Gerald. "The Israelite King as Son of God." Zeitschrift für die Alttestamentliche Wissenschaft 73:2 (June 1961):202-25.

Coxon, Peter W. "A Note on Bathsheba' in 2 Samuel 12, 1-6." Biblica 62:2 (1981):247-50.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Cross, Frank M., Jr. Canaanite Myth and the Hebrew Bible. Cambridge and London: Harvard University Press, 1973.

_____. "An Interpretation of the Nora Stone." Bulletin of the American Schools of Oriental Research 208 (December 1972):13-19.

Cross, Frank Moore, Jr. and David Noel Freedman. "A Royal Song of Thanksgiving--II Samuel 22 = Psalm 18." Journal of Biblical Literature 72:1 (1953):15-34.

Curtis, John Briggs. "East is East . . ..'" Journal of Biblical Literature 80:4 (1961):356-63.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Day, Peggy L. "Abishai and satan in 2 Samuel 19:17-22." Catholic Biblical Quarterly 49:4 (October 1987):543-47.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

DeVries, LaMoine. "The Forest of Ephraim." Biblical Illustrator 10:1 (1983):82-85.

Damrosch, David. The Narrative Covenant: Transformations of Genre in the Growth of Biblical Literature. San Francisco: Harper, 1987.

Dillard, Raymond B. "David's Census: Perspectives on II Samuel 24 and I Chronicles 21." In Through Christ's Word: A Festschrift for Dr. Philip E. Hughes, pp. 94-107. Edited by Robert W. Godfrey and Jesse L. Boyd III. Phillipsburg, N.J.: Presbyterian and Reformed Publishing Co., 1985.

Driver, S. R. Notes on the Hebrew Text and the Topography of the Books of Samuel. 1913; 2nd ed. revised, Oxford: Clarendon Press, 1966.

Dumbrell, William J. Covenants and Creation. Nashville: Thomas Nelson Publishers, 1984.

Eskhult, Mats. Studies in Verbal Aspect and Narrative Technique in Biblical Hebrew Prose. Uppsala, Sweden: Uppsala University, 1990.

Fensham, F. Charles. "The Battle Between the Men of Joab and Abner as a Possible Ordeal by Battle?" Vetus Testamentum 20:3 (July 1970):356-57.

_____. "Clauses of Protection in Hittite Vassal-Treaties and the Old Testament." Vetus Testamentum 13 (1963):133-43.

_____. "The Treaty between Israel and the Gibeonites." Biblical Archaeologist 27:3 (1964):96-100.

Flanagan, James W. "Court History or Succession Document? A Study of 2 Samuel 9-20; 1 Kings 1-2." Journal of Biblical Literature 91:2 (1972):172-81.

Fokkelman, J. P. Narrative Art and Poetry in the Books of Samuel. Vol. 1: King David. Assen: Von Gorcum & Co., 1981.

Freedman, David Noel. "The Refrain in David's Lament Over Saul and Jonathan." In Ex Orbe Religionum: Studia Geo Widengren Oblata. pp. 115-26. Leiden, Netherlands: Brill, 1972.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Garnet, Paul. "Atonement Constructions in the Old Testament and the Qumran Scrolls." Evangelical Quarterly 46:3 (July-September 1974):131-63.

Garsiel, Moshe. The First Book of Samuel: A Literary Study of Comparative Structures, Analogies, and Parallels. Ramat-Gan: Revivim, 1985.

Gehrke, R. O. I and II Samuel. St. Louis: Concordia Publishing House, 1968.

Gevirtz, Stanley. "David's Lament Over Saul and Jonathan." In Patterns in the Early Poetry of Israel, pp. 72-96. Studies in Ancient Oriental Civilization series, number 32. Chicago: University of Chicago Press, 1963.

Gileadi, Avraham. "The Davidic Covenant: A Theological Basis for Corporate Protection." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 157-63. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Goldingay, John. Theological Diversity and the Authority of the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1987.

Goldman, S. Samuel. London: Soncino Press, 1951.

Gordon, Robert P. I & II Samuel: A Commentary. Library of Biblical Interpretation series. Grand Rapids: Zondervan Publishing House, Regency Reference Library, 1986.

Gunn, David M. "David and the Gift of the Kingdom (2 Samuel 2-4, 9-20, 1 Kings 1-2)." Semeia 3 (1975):14-45.

_____. "From Jerusalem to the Jordan and Back: Symmetry in 2 Samuel XV-XX." Vetus Testamentum 30:1 (January 1980):109-13.

_____. The Story of King David: Genre and Interpretation. Journal for the Study of the Old Testament Supplement 6. Sheffield, Eng.: JSOT, 1978.

_____. "Traditional Composition in the Succession Narrative'." Vetus Testamentum 26:2 (April 1976):214-29.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." ThD dissertation, Dallas Theological Seminary, 1981.

Hays, J. Daniel. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Hertzberg, Hans Wilhelm. I and II Samuel. Philadelphia: Westminster Press, 1976.

Hill, Andrew E. "A Jonadab Connection in the Absalom Conspiracy." Journal of Biblical Literature 30:4 (December 1987):387-90.

Hillers, Delbert R. "A Note on Some Treaty Terminology in the Old Testament." Bulletin of the American Schools of Oriental Research 176 (1964):46-47.

Hodges, Zane C. "Conflicts in the Biblical Account of the Ammonite-Syrian War." Bibliotheca Sacra 119:475 (July-September 1962):238-43.

Hoftijzer, J. "David and the Tekoite Woman." Vetus Testamentum 20:4 (October 1970):419-44.

Holladay, William L. "Form and Word-Play in David's Lament over Saul and Jonathan." Vetus Testamentum 20:2 (April 1970):153-89.

Holloway, Steven W. "Distaff, Crutch or Chain Gang: The Curse of the House of Joab in 2 Samuel III 29." Vetus Testamentum 37:3 (July 1987):370-75.

Horn, Siegfried H. "The Crown of the King of the Ammonites." Andrews University Seminary Bulletin 11:2 (1973):170-80.

Jackson, Jared J. "David's Throne: Patterns in the Succession Story." Canadian Journal of Theology 11:3 (July 1965):183-95.

Jones, Gwilym H. The Nathan Narratives. Journal for the Study of the Old Testament Supplement 80. Sheffield, Eng.: JSOT, 1990.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kallai, Zechariah. "Judah and Israel--A Study in Israelite Historiography." Israel Exploration Journal 28:4 (1978):251-61.

Keil, C. F. and Franz Delitzsch. Biblical Commentary on the Books of Samuel. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Kennedy, James. "David's Lament over Saul and Jonathan: II Sam. 1:19-27." American Journal of Semitic Languages 32 (1916):118-25.

Kirkpatrick, A. F. The Second Book of Samuel. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1886.

Kitchen, K. A. The Bible In Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

Laney, J. Carl. First and Second Samuel. Everyman's Bible Commentary series. Chicago: Moody Press, 1982.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

Lasine, Stuart. "Melodrama as Parable: The Story of the Poor Man's Ewe-Lamb and the Unmasking of David's Topsy-Turvy Emotions." Hebrew Annual Review 8 (1984):101-24.

LaSor, William Sanford. "The Prophets during the Monarchy: Turning Points in Israel's Decline." In Israel's Apostasy and Restoration, pp. 59-70. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Lawlor, John I. "Theology and Art in the Narrative of the Ammonite War (2 Samuel 10-12)." Grace Theological Journal 3:2 (1982):193-205.

Lawrence, John W. Life's Choices. Portland: Multnomah Press, 1975.

Lemche, Niels Peter. "David's Rise." Journal for the Study of the Old Testament 10 (November 1978):2-25.

Levenson, Jon D. "The Davidic Covenant and Its Modern Interpreters." Catholic Biblical Quarterly 41:2 (1979):205-19.

Levenson, Jon D., and Baruch Halpern. "The Political Import of David's Marriages." Journal of Biblical Literature 99:4 (1980):507-18.

Mabee, Charles. "David's Judicial Exoneration." Zeitschrift für die Alttestamentliche Wissenschaft 92:1 (1980):92-107.

Malamat, Abraham. "Aspects of the Foreign Policies of David and Solomon." Journal of Near Eastern Studies 22:1 (January 1963):1-17.

_____. "The Kingdom of David & Solomon in Its Contact With Egypt and Aram Naharaim." Biblical Archaeologist 21:4 (1958):96-102.

Mare, W. Harold. The Archaeology of the Jerusalem Area. Grand Rapids: Baker Book House, 1987.

Martin, John A. "Studies in 1 and 2 Samuel." Bibliotheca Sacra 141:561 (January-March 1984):28-42; 562 (April-June 1984):131-45; 563 (July-September):209-22; 564 (October-December):303-14.

Mazar, B. "The Military Elite of King David." Vetus Testamentum 13 (1963):310-20.

McCarter, P. Kyle, Jr. II Samuel. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1984.

_____. "The Apology of David." Journal of Biblical Literature 99:4 (1980):489-504.

_____. "Plots, True or False': The Succession Narrative as Court Apologetic." Interpretation 35:4 ( October 1981):355-67.

_____. "The Ritual Dedication of the City of David in 2 Samuel 6." In The Word of the Lord Shall Go Forth: Essays in Honor of David Noel Freedman in Celebration of His Sixtieth Birthday, pp. 273-78. Edited by Carol L. Meyers and M. O'Connor. Winona Lake, Ind.: Eisenbrauns, 1983.

McCarthy, Dennis J. "II Samuel 7 and the Structure of the Deuteronomic History." Journal of Biblical Literature 84 (1965):136.

McKane, William. I and II Samuel. London: SCM Press, 1963.

Merrill, Eugene H. "2 Samuel." In The Bible Knowledge Commentary: Old Testament, pp. 457-82. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Royal Priesthood: An Old Testament Messianic Motif." Bibliotheca Sacra 150:597 (January-March 1993):50-61.

Meyer, F. B. David: Shepherd and King. Condensed Christian Books series. Westchester, Ill.: Good News Publishers, 1960.

_____. Samuel the Prophet. Chicago: Fleming H. Revell, n.d.

Millard, A. R. "Saul's Shield Not Anointed With Oil." Bulletin of the American Schools of Oriental Research 230 (April 1978):70.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Murray, Donald. "Once Again t hd Sbty Ysr'l in II Samuel 7:7." Revue Biblique 94:3 (July 1987):389-96.

Na'aman, Nadav. "The List of David's Officers (Salisim)." Vetus Testamentum 38:1 (1988):71-79.

Neiderhiser, Edward A. "2 Samuel 20:8-10: A Note for a Commentary." Journal of the Evangelical Theological Society 24:3 (September 1981):209-10.

New Bible Dictionary, 1962 ed. S. v. "Cherethites," by T. C. Mitchell.

New International Dictionary of New Testament Theology. Edited by C. Brown. 1975, 1976 and 1978 ed. S. v. "Shepherd," by E. Beyreuther.

Newsome, James D., Jr. ed. A Synoptic Harmony of Samuel, Kings and Chronicles. Grand Rapids: Baker Book House, 1986.

Nicol, George G. "The Wisdom of Joab and the Wise Woman of Tekoa." Studia Theologica 36 (1982):97-104.

North, Robert. "Social Dynamics From Saul to Jehu." Biblical Theology Bulletin 12:4 (1982):109-19.

O'Ceallaigh, G. C. "And So David Did to All the Cities of Ammon.'" Vetus Testamentum 12 (1962):179-89.

Ockinga, Boyu G. "A Note on 2 Samuel 18.18." Biblische Notizen 31 (1986):31-34.

Oppenheim, A. Leo. Ancient Mesopotamia. Chicago: University of Chicago Press, 1964.

Ota, Michiko. "A Note on 2 Sam 7." In A Light Unto My Path: Old Testament Studies in Honor of Jacob M. Myers, pp. 403-7. Edited by Howard N. Bream, Ralph D. Heim, and Carey A. Moore. Philadelphia: Temple University Press, 1974.

Patrick, Symon. A Commentary Upon the Two Books of Samuel. London: Chiswell, 1703.

Payne, David F. I & II Samuel. Philadelphia: Westminster Press, 1982.

Payne, J. Barton. "1, 2 Chronicles." In I Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard D. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Pentecost, J. Dwight. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958.

_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Perdue, Leo G. "Is There Anyone Left of the House of Saul . . . ?' Ambiguity and the Characterization of David in the Succession Narrative." Journal for the Study of the Old Testament 30 (October 1984):67-84.

Peters, F. E. Jerusalem. Princeton: Princeton University Press, 1985.

Pfeiffer, Charles F., and Howard F Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Pfeiffer, Robert H. Introduction to the Old Testament. Revised ed. New York: Harper, 1948.

Phillips, Anthony. "David's Linen Ephod." Vetus Testamentum 19:4 (October 1967):485-87.

_____. "The Interpretation of 2 Samuel xii 5-6." Vetus Testamentum 16 (1966):242-44.

_____. "NEBALAH--a term for serious disorderly and unruly conduct." Vetus Testamentum 25:2 (April 1975):237-41.

Porter, J. R. "The Interpretation of 2 Samuel VI and Psalm CXXXII." Journal of Theological Studies N.S. 5 (1954):161-73.

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 3rd ed. Princeton: Princeton University Press, 1969.

Rasmussen, Carl G. Zondervan NIV Atlas of the Bible. Grand Rapids: Zondervan Publishing House, 1989.

Reid, Patrick V. "Sbty in 2 Samuel 7:7." Catholic Biblical Quarterly 37:1 (January 1975):17-20.

Richardson, H. Neil. "The Last Words of David: Some Notes on II Samuel 23:1-7." Journal of Biblical Literature 90:3 (1971):257-66.

Ridout, George P. Prose Compositional Techniques in the Succession Narrative [2 Samuel 7, 9-20; 1 Kings 1-2]. Ann Arbor: University Microfilms, 1985.

Rogers, Cleon L., Jr. "The Davidic Covenant in the New Testament." Bibliotheca Sacra 150:600 (October-December 1993):458-78; and 150:601 (January-March 1994):71-84.

_____. "The Promises to David in Early Judaism." Bibliotheca Sacra 150:599 (July-September 1993:285-302.

Rosenberg, Joel. King and Kin: Political Allegory in the Hebrew Bible. Bloomington: Indiana University Press, 1986.

Rost, Leonhard. The Succession to the Throne of David. Sheffield. Eng.: Journal for the Study of the Old Testament Press, 1982.

Roth, Wolfgang. "The Deuteronomic Rest Theology: A Redaction-Critical Study." Biblical Research 21 (1976):5-14.

____. "You Are the Man! Structural Interaction in 2 Samuel 10-12." Semeia 8 (1977):1-13.

Sanders, J. Oswald. Spiritual Leadership. Chicago: Moody Press, 1969.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

Segal, M. H. "The Composition of the Books of Samuel." Jewish Quarterly Review 55 (1964-65):318-39; 56 (1965-66):32-50.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Shea, William H. "Chiasmus and the Structure of David's Lament." Journal of Biblical Literature 105:1 (1986):13-25.

_____. "David's Lament." Bulletin of the American Schools of Oriental Research 221 (February 1976):141-44.

Simon, Uriel. "The Poor Man's Ewe-Lamb." Biblica 48 (1967):207-42.

Skehan, Patrick W. "Joab's Census: How Far North (2 Sm 24, 6)?" Catholic Biblical Quarterly 31:1 (January 1969):42-49.

Smith, George Adam. The Historical Geography of the Holy Land. 22nd ed. London: Hodder and Stoughton, n.d.

Smith, H. P. A Critical and Exegetical Commentary on the Books of Samuel. International Critical Commentary series. Edinburgh: T. & T. Clark, 1904.

Smith, J. M. P. "The Character of King David." Journal of Biblical Literature 52 (1933):1-11.

Smith, Morton. "The So-Called Biography of David' in the Books of Samuel and Kings." Harvard Theological Review 44 (1951):167-69.

Smith, Sidney. "The Practice of Kingship in Early Semitic Kingdoms." In Myth, Ritual, and Kingship, pp. 22-73. Edited by Samuel H. Hooke. Oxford: Clarendon Press, 1958.

Sternberg, Meir. The Poetics of Biblical Narrative: Ideological Literature and the Drama of Reading. Bloomington: Indiana University Press, 1987.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Swindoll, Charles R. David: A Man of Passion and Destiny. Great Lives from God's Word series. Dallas: Word Publishing, 1997.

Tadmor, Hayim. "Traditional Institutions and the Monarchy: Social and Political Tensions in the Time of David and Solomon." In Studies in the Period of David and Solomon and Other Essays, pp. 237-57. Edited by Tomoo Ishida. Winona Lake, Ind.: Eisenbrauns, 1982.

Talmon, Shemaryahu. King, Cult, and Calendar in Ancient Israel: Collected Studies. Jerusalem: Magnes Press, 1986.

Thiele, Edwin R. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Thompson, J. A. 1, 2 Chronicles. New American Commentary series. N.c.: Broadman & Holman Publishers, 1994.

Tidwell, N. L. "The Linen Ephod: 1 Sam. II 18 and 2 Sam. VI 14." Vetus Testamentum 24:4 (October l974):505-7.

Tsevat, Matitiahu. "The House of David in Nathan's Prophecy." Biblica 46 (1965):353-56.

_____. "Studies in the Book of Samuel," Hebrew Union College Annual 34 (1963):71-82; 36 (1965):49-58.

Tucker, Stanley D. "The Theology of the Book of Samuel: A Study of God's Humiliation or Exaltation of Leaders." Biblical Viewpoint 12:2 (1978):152-59.

Vanderkam, James C. "Davidic Complicity in the Deaths of Abner and Eshbaal: A Historical and Redactional Study." Journal of Biblical Literature 99:4 (1980):521-39.

Vogels, Walter. "David's Greatness in His Sin and Repentance." The Way 15:4 (1975):243-54.

Waltke, Bruce K. "The Phenomenon of Conditionality Within Unconditional Covenants." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 123-39. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Walvoord, John F. "The New Covenant." In Integrity of Heart, Skillfulness of Hands, pp. 186-200. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Weinfeld, Moshe. "The Covenant of Grant in the Old Testament and in the Ancient Near East." Journal of the American Oriental Society 90:2 (1970):184-203.

Wenham, G. J. "Were David's Sons Priests?" Zeitschrift für die Alttestamentliche Wissenschaft 87:1 (1975):79-82.

Wharton, James A. "A Plausible Tale: Story and Theology in II Samuel 9-20, I Kings 1-2." Interpretation 35:4 (October 1981):341-54.

Whitelam, Keith W. "The Defence of David." Journal for the Study of the Old Testament 29 (June 1984):61-87.

Whyte, Alexander. Bible Characters. Grand Rapids: Zondervan Publishing House, 1952.

Wood, Leon. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Yadin, Yigael. The Art of Warfare in Biblical Lands in the Light of Archaeological Discovery. London: Weidenfeld and Nicolson, 1963.

Yee, Gale A. "The Anatomy of Biblical Parody: The Dirge Form in 2 Samuel 1 and Isaiah 14." Catholic Biblical Quarterly 50:4 (October 1988):565-86.

_____. "Fraught With Background': Literary Ambiguity in II Samuel 11." Interpretation 42:3 (July 1988):240-53.

Young, Fred E. "First and Second Samuel." In The Wycliffe Bible Commentary, pp. 273-305. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Youngblood, Ronald F. "1, 2 Samuel." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

Zapf, David L. "How Are the Mighty Fallen! A Study of 2 Samuel 1:17-27." Grace Theological Journal 5:1 (1984):95-126.

Copyright 2003 by Thomas L. Constable

Haydock: 2 Samuel (Book Introduction)

THE SECOND BOOK OF SAMUEL;

otherwise called,

THE SECOND BOOK OF KINGS.

INTRODUCTION.

This Book contains the transactions of David till the end of the pestilence, occasioned by his numbering the people, chap. xxiv. The last six chapters of the preceding book were probably written by Gad, who delivered God's orders to David, after he was deprived of the company of Samuel. Gad, Nathan, and other prophets, continued the sacred history, 1 Paralipomenon xxix. 29. After the unfortunate death of Saul, his general, Abner, instead of submitting quietly to the dominion of David, (Haydock) set the son of the deceased monarch upon the throne, at Mahanaim; and two years elapsed before the rival kings came to open war, chap. ii. 10. (Salien) --- David was 30 years old when he was anointed at Hebron, (chap. v. 4,) where he reigned seven years and a half over Juda. On the death of Isoboseth, he was anointed a third time, as king of all Israel, and reigned in that character 37 years. (Haydock) --- The partisans of Isoboseth might be excused in their adherence to him, as he was the son of the late king, and the election of David was not sufficiently notified to them. (Salien) --- We here behold the many virtues of David, and his repentance for some faults into which he had fallen. His predictions, and the names and exploits of many of his valiant men, are likewise recorded. (Worthington)

Gill: 2 Samuel (Book Introduction)

INTRODUCTION TO 2 SAMUEL

This book, in many copies of the Hebrew Bible, is carried on without any new title put unto it; the reason of it is, because, by some, this, with the preceding, has been reckoned but one book: hence the Jews say ^a, Samuel wrote his book, not his books; in others it is called Samuel Second; and by the Vulgate Latin the Second Book of Samuel, which we call the Second of Kings; though why his name should be put to it at all I see not, since it neither concerns him, nor could it be written by him, being an history of events after his death. The Greek version calls it the Second of Kings; and the Syriac version, the Second Book of the Kings of Israel; whereas there is but one king of Israel it makes mention of, and of whose actions only it is an history; and therefore with greater propriety it is called, as the Arabic version, the Book of David the Prophet, of whose reign, from the beginning to the end of it, it gives an account: wherefore Isidore ^b thinks it was written by David; and if so, it has this mark of simplicity and integrity, that the writer does not spare himself, nor conceal his own faults, and particularly that very capital one, the affair of Bathsheba, and also his numbering of the people; but it is most probable that it was written by Nathan and Gad ^c, see 1Ch 29:29; but whoever was the penman of it, there is no doubt to be made of its being written by inspiration, or that it is canonical; which has never been questioned, since there stands in it a famous prophecy concerning the building of the temple by a son of David, which had an exact accomplishment, 2Sa 7:12; as well as of the family of David, for a great while to come, which also was fulfilled, 2Sa 7:19; and an eminent passage concerning the Messiah, the son of David, and of his divine sonship, 2Sa 7:14; quoted by the Apostle Paul in proof of it, Heb 1:5. It contains an history of about forty years, for so long David reigned, seven years and six months in Hebron, over Judah, and thirty three years in Jerusalem, over all Israel and Judah; and this book relates his last words.

Gill: 2 Samuel 23 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 23

In this chapter are recorded the last words of David under a divine inspiration, 2Sa 23:1; and an account is given of his great men, famous for warlike exploits, particularly of three mighty men who did very marvellous things, 2Sa 23:8; and of two others next unto them, which belonged to another class of three, 2Sa 23:18; and then of thirty one more, 2Sa 23:24; who are all mentioned by name.