Translation & Sermon by Nate Wilson for Christ The Redeemer Church of Manhattan, KS, 29 January 2023,
After David’s last words, the rest of chapter 23 is a list of David’s mighty men.
At one level, it could be seen as a boring list of weird names.
At another level, it is a tantalizing array of little bits of history which could be endlessly researched and reconstructed
But at a practical level for us, God’s word is telling us something about how to live in community with other believers as we see the example of how David and His mighty men lived and worked together and related to each other as loyal friends.
I’d like to start by just reading the list, then doing a little bit of historical reconstruction with just the first three mighty men, and finally following up with some applications, especially related to the story of David and the well-water from Bethlehem.
NAW Translation:8-17 These are the names of the mighty-men who belonged to David: Josheb-basshebeth, a Takhekmonite, chief among his threesome. He was the same as Edino. His spear was against eight hundred who were pierced one at a time. Next, after him was Eleazar, son of {Dodu}, the Akhokhite. {He} was among the three mighty men with David when they {were} insulted by the Philistines who had been gathered there for the battle, and the men of Israel had gone up. It was he who got up and initiated a strike among the Philistines until his hand was tired and his hand stuck to his sword. And Yahweh accomplished a great salvation on that day, and the people returned after him only to pilfer. Next after him was Shammah, son of Agee the Hararite. Now, the Philistines had been gathered at Lekhi, and there was a field-lot there full of lentils, but, as for his people, they had fled from the Philistines’ front. So he took his stand in the middle of the lot there and struck down the Philistines and recovered it, and Yahweh accomplished a great salvation! Now the three chief guys from The Thirty went down and came to the Cave of Adullam to David around harvest-time, while a troop of Philistines was camping in the Valley of Rephaim. Now at the time, David was in his stronghold, and there was a station of Philistines then at Bethlehem. Presently, David had a craving and said, “Who will get me a drink of water from the well of Bethlehem which is by the gate?” So three of the mighty-men broke into the army-camp of the Philistines and drew water from the well of Bethlehem which was by the gate, and they carried it and brought it to David. But he was unwilling to drink it, so he poured it out for Yahweh, and he said, “Disgrace belongs to me, Yahweh, after doing this! {That I should drink} the blood of the men who went at [the risk of] their lives!” So he was not willing to drink it. This is what the three mighty-men did...
JOSHIBASHEBETH
Means “sitting in the seat” in Hebrew, so that is the way the Latin Vulgate and the Geneva and the King James English versions rendered his name. The New King James translators, however, were convinced that it was a proper name, and that’s the way all the English versions since the late 1800’s have rendered it.
He is called “Jashobeam” in the parallel account in 1 Chronicles 11, a name which means in English “the people will return.” It’s normal for army-guys to have nicknames, so it is not surprising that this guy is called by two slightly different-sounding names.
Joshi is designated a “Takhekmonite” in 2 Samuel, and a “son of Khakmoni” in 1 Chronicles.
Either way it is spelled, the name is related to the Hebrew word for “wisdom.”
There is only one other man mentioned as being descended from Khakmoni, and that was “...Jehiel the son of Hachmoni, who was with King [David’s] sons” in 1 Chron. 27:32b.
The next phrase describing this mighty man is “Adiyno ha etsni” which means in Hebrew “His shaft the sharp,”
so some English versions (Geneva, RV, NKJV and NASB) interpret it as a name,
and some versions (like the NIV, ESV, NLT) interpret it as how he killed his enemies,
and some, (like the Septuagint, Syriac, and KJV), went both ways.
“Edino” and “Eznite” do not appear as names anywhere else in the Bible, but in the parallel account of 1 Chronicles 11, the spelling is different and clearly indicates how he killed his enemies by stabbing them with his spear.
He apparently earned his notoriety by wounding with his spear 800 enemies on one occasion. (The parallel account in 1 Chronicles 11 says he speared only 300, but if he speared 800, then he did spear 300; he just went on to spear 500 more after the first 300, so there is no contradiction in the Bible.)
ELEAZAR son of Dodu/Dodai the Akhokhite
is not mentioned anywhere else besides this passage, but his dad is mentioned as a government leader under David in 1 Chron. 27:4,
The Akhokhites were a family in the tribe of Benjamin, and there are two other guys called Akhokhites in the mighty-man lists here, Zalmon in verse 28, and Ilai in the parallel list in 1 Chron. 11:29.
There is some question as to when and where his famous battle occurred:
The Syriac and the Targums, some of the oldest versions of the Bible, read “when the Philistines insulted David,” rather than “when David insulted the Philistines,” and I am inclined in their direction because, apart from this, the Philistines are the only folks described in the books of Samuel as “insulting/defying/taunting” anybody else. (The two occasions they are recorded as doing that are 1) when Goliath “insulted” Israel in 1 Samuel 17:10ff before David nailed him with the slingshot, and 2) the one “insult” made by the 6-fingered man in the war at Gath in 2 Sam. 21:21, before David’s nephew struck him down. But neither of these occasions seem to fit the rest of the context of this story in chapter 23.
Another issue in the interpretation of this verse is that, at the end of the verse, your English Bible probably says that the Israelites “went away/retreated,” but the Hebrew word is not the word for “went away/back,” but rather the word for “they went up.” (It is the same word used in 1 Sam. 17, when Goliath “went up” to taunt the Israelites, and the same word in 1 Sam. 29:9-11 when the Israelites “went up to battle.”) And, throughout history all the ancient translations interpreted this verse “they went up.” So I think that this is describing a time when the Israelites were mounting an assault, not withdrawing from battle.
Now, if that’s the case, then 2 Samuel 5:17-19 might fit the circumstances: “...when the Philistines heard that they had anointed David to be king over Israel, all the Philistines went up to try to get David, but David heard, and he went down to the stronghold… Then David enquired with Yahweh, saying, "Shall I go up against the Philistines? Will you give them into my control?" And Yahweh said to David, "Go up, for I have utterly given the Philistines into your control." (NAW)
The parallel in 1 Chronicles 11:13 says that the location was Pes (a.k.a. Ephes) dammim, so the NIV editors imported that information into their translation of 2 Samuel. The word occurs in only one other place in the Bible, and that is 1 Sam. 17:1, where David and Goliath fought. But David didn’t have warriors who were attached to him at the time, so that time does not fit, but that location was the boundary between Judah and Philistia, so, naturally, there could have been other border skirmishes there over time.
Here’s another idea: What if Ephes-dammim were not a place-name but were a war-term which literally means “boundary of bloodshed”? In that case it could simply mean a “disputed boundary” in any war, and my 2 Samuel 5 hypothesis could still fit.
At any rate, Eleazar initiated a strike among the Philistines, and fought with his sword until his hand stuck/froze to his sword. And once he was done, there was nothing left but to pilfer the dead bodies of the Philistines he had killed and collect valuables (like coins out of their pockets).
But note who gets the credit for that victory: “Yahweh accomplished a great salvation on that day.” Most folks have never heard of Eleazar son of Dodai before, but that’s o.k. because God was the one who handed him that victory, so to God be the glory. And whenever you do something great, be sure you give God the glory too!
SHAMMAH son of Agee
(not to be confused with David’s brother Shammah), is not mentioned anywhere else in the Bible, nor is his father, although there are one or two other Shammah’s mentioned later on in this list of David’s mighty men.
The term Hararite comes from the Hebrew word for “mountain,” so perhaps his family lived in the mountains, and there are two other guys in the parallel mighty-man list in 1 Chronicles 11 who are also called Hararites.
Anyway, Shammah distinguished himself by standing his ground (with David, according to the 1 Chronicles parallel account), defending his nation and its food supply1 from an invading Philistine army, even after all his fellow-Israelites ran away and hid!
The ESV, NET, and NLT translations interpret the Hebrew to mean that it was at a place called “Lekhi,” a border town between Judah and Philistia (mentioned in Judges 15), while the older translations interpret “Lekhih” to mean that the Philistines were gathering “in troops.” Both translations make sense.
It seems to be a characteristic of mighty men to be willing to keep fighting even when there is hardly anybody but God supporting them. Doing that which nobody else is willing to do but which needs to be done, can feel very lonely, but there is blessing in it for those who are faithful to God. (Of course you also have to be fighting the right battles. Those guys wouldn’t have been mighty men if they had chosen instead to launch an assault against their fellow Israelites!)
And, once again, notice that God gets the glory. David’s mighty men teach us that mighty men don’t grab all the glory for themselves; mighty men give the glory to God, and leave it to God to handle their reputation. God knows how to honor those who honor Him.
Verses 13-17 relate a memorable war-story that involved three of the mighty-men, further showing the character of mighty men who love God and love God’s Anointed One.
The setting appears to be the same as the end of chapter 5, at the beginning of David’s reign over all Israel, around the time that he moved into Jerusalem, when the Philistines made an all-out effort to divide and conquer the nation of Israel by fanning out through the middle of the country and taking control of the land between Judah and Israel.
They marched their troops up from the Mediterranean coast into the hill country of Judea through the half-mile-wide valley of Rephaim (where some believe that an ancient race of giants once lived). At the end of that valley, Jerusalem is up on the North side, and Bethlehem is down on the South side, and the Philistines had already taken over Bethlehem.
Jerusalem was new to David, and he was not confident that he could defend Jerusalem, so he retreated to his old hideout cave on the South side of the valley, where he had kept safe from Saul some years before. He knew how survive attacks out there in that old stronghold in the wilderness.
But David’s mighty men were loyal. They came to be with him there in the Cave of Adullam, and when they heard David express a craving for some of the water from his hometown in Bethlehem, it got them thinking. As David’s loyal friends, they would do anything for David, and as young military men, they figured that a risky adventure would be fun, so they went out on a lark through enemy-controlled territory just to get David some water from that well.
I remember when I was a child, I could tell the difference in the aluminum-ish taste of the water that came out of our bathroom sink faucet, vs. the more-flavorless water that came out of the kitchen faucet, and I liked the taste of the kitchen water better.
But even better than that was the ice-cold irony-tasting water at the water fountain at the entrance to the chapel at Hargis Christian Retreat Center where our church camps were held.
But the best water I ever tasted was at a Christian camp up in the French Alps above Grenoble, France: Camp des Cimes. They had a system of conduits that channeled snowmelt from the tops of the mountains right into a little concrete box next to the dining hall, and that water was SO good! Nobody drank out of the water faucets there. If you wanted water, you dipped it out of that little concrete fountain outside the dining hall.
So it’s understandable that David could have had a craving for the water in his hometown well, but it is not o.k. that he expressed it in such a way as to motivate his followers to risk their lives getting it for him. A leader should be careful not to express frivolous, selfish desires, because it can distract a family or a business or a church from its God-given mission. David’s whimsical statement resulted in good soldiers jeopardizing their lives needlessly.
It must have been pretty shocking to David to wake up the next morning and find that Joshibashebeth, Eleazar, and Shammah had actually pulled the stunt off and actually had a container of Bethlehem well-water for him to drink!
It is then that David realizes his mistake and explains that it would be dishonorable for him to drink that water because his men really risked their lives to get it. That water was as valuable as their blood; it represented their lives.
David was not a despotic dictator who got some kind of thrill over endangering other people’s lives to benefit himself. He did not see himself as entitled to the lifeblood of his inferiors. He honored the value of their lives and the value of their service, and did not want to encourage them taking unreasonable risks.
And those of us in leadership of families (or businesses or church or community) also need to catch this from David’s example. Those whom God has placed under our authority are not ours to use as we wish. They are God’s souls entrusted to our care, to be used as God wills. Leaders are not entitled to use other human beings for their own selfish desires; leaders are responsible before God to see to it that those under their authority thrive in the life God has given them and fulfill God’s calling on their lives.
But now, what could David do with that precious water which had been bought potentially at the price of his best soldiers? He couldn’t drink it, or, next thing you know, other soldiers would be getting themselves killed doing reckless things to please their king. He had to do something with that water more special than drinking it himself.
He thought back to a special event in the history of Israel that could provide the perfect pattern of what to do: 1 Samuel 7:6 “So they assembled at Mizpah, and they drew and poured out water before the face of Yahweh, and they fasted during that day, and they said there, ‘We have sinned against Yahweh!’ And Samuel presided as judge with the children of Israel in Mizpah.” (NAW)
David drew on this precedent, and he ceremonially poured that precious water out (perhaps on an altar) as a sacrifice to God.
This water, symbolizing the life of his men, was not to be sacrificed to the King, it was to be offered to God as a living sacrifice, just as our lives as Christians are to be offered to God according to Romans 12.
Not only do we see David’s good example as a leaders, we also see among David’s mighty-men examples of Godly community:
the diversity of members from different families, different nations, and various places,
the fellowship of members who wanted to be together, who had respect for each other, who were fiercely loyal to one another, and who were willing to risk their lives for one another,
And the willingness to submit to David as God’s anointed, to be led by the three chiefs, and to fill needed roles of support, whether that be executing enemies or organizing food.
Can you see how all those principles of diversity, loving comaraderie, and submission to healthy order all apply to the community of the church?
Are you happy to see folks with different skin colors or different accents or different socioeconomic status walk into the door of the church?
Will you be faithful and loyal to them to the point of laying own your life (if that’s what God calls you to do)?
And will you fulfill a role that is consistent with your spiritual gifting and the church’s needs rather than being jealous and competitive?
I want to close with an application made by Dr. Ed Welch in a recent ezine published by the Christian Counseling and Educational Foundation, entitled...
...[When David said,] “Shall I drink the blood of the men who went at the risk of their lives?” (2 Samuel 23:16–17) David is not being ungrateful. He is honoring these men while educating us about how Jews thought about blood. In the Hebrew mind, life was in the blood. In this sense, “life” and “blood” share a common meaning. The basic idea is that to “drink the blood of the men” was to benefit from their life and sacrifice. They risked their lives for him, as only the closest of kin would do for another. David deemed himself unworthy of the sacrifice made by these men. Their act was heroic and holy, worthy as a drink offering to the Lord.
[This gives us context for a strange passage in the Gospel of John, chapter 6, where] Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. For my flesh is true food, and my blood is true drink.” (John 6:53–55, ESV)
Jesus is speaking to a diverse group of Jews—some believed, and some wanted to see if he would do a few more miracles like when he fed the five thousand. In such situations, Jesus could be more provocative and cryptic. Yet, at the same time, his purpose was that the people would believe in him, the Son of Man, sent from God. For those with ears to hear, what were they thinking about him at this point? Eat his flesh? Drink his blood?
Therefore, when Jesus invites us to drink His blood, he is saying that only in His endangered life can we find life. When he invites us to eat his flesh, he is saying the same thing. Only in Him and His coming sacrifice will we have life. Jesus is your mighty man. He binds himself to you by His love; He secures life for you, and you respond by faith, which is another way of saying, “Yes, I need your life.” Water from Bethlehem is not enough. Only His life – His blood, His living water – brings eternal, full, satisfying life. Don’t pour it out because you feel unworthy. Drink. Eat. You need what only He can give, and He delights to give it. Receive Him with thanks, and get accustomed to feeling unworthy and on the receiving end of blessings. Be willing to benefit from His life and sacrifice.
If you feel unworthy—and how could you not?—you are almost ready to receive Him. You have arrived at the necessary starting point. But, by nature, when you feel unworthy, you tend to refuse a generous gift until you have something to give in return. An extravagant gift, given to you when you are empty-handed, is awkward, even embarrassing. We prefer exchanges that have symmetry. In other words, your unworthiness must be accompanied by a keen awareness that there is nothing you can give. Your gratitude and delight in the gift are more than enough to touch the heart of this giver.
This brings [us] to the Lord’s Supper. When I take that teeny cup of grape juice, I will remember that there was nothing stingy in Jesus’ bloodshed. Instead, His blood is poured out, which means his life is poured out. Better to think of an immense pitcher that pours life all over me. Or, even better, as Paul writes, “God’s love has been poured into our hearts through the Holy Spirit” (Romans 5:5). The bread, too, though a mere wafer in my hands, is the feast that points to Jesus Himself. His life is given to us through His Spirit.
Then we speak to the Lord about drinking His blood. “Yes, I will drink. I did drink, and now I have your life in me. I had the blood of Adam in me. Now, by believing in you, I have your blood in me. I have been brought into your line. Your destiny is mine. Your sacrifice, for me. Your resurrected life, with me. Would it seem greedy for me to ask again, please, today, pour out your life all over me?” Greedy? No. Greed is limited to earthly desires. With heavenly desires? “Open your mouth wide,” says the Lord, “and I will fill it” (Psalm 81:10).
The Three/Thirty
In the Ancient Near-East, there appears to have been a cultural norm of groups of three being the standard grouping in the military. (This is kind-of like the way our word “squadron” reflects the standard grouping of 4 soldiers in the Roman military culture.) So the Hebrew word for “Three” in this chapter might be more focused on the idea of a military unit than on the number three.
Additionally, there seems to be more than one grouping of three in this chapter. Many commentators suggest that after the triumvirate of Joshi, Eleazar, and Shammah, a second group of three is described in vs. 18-23, but the name of the third member of that unit is not mentioned: only Abishai and Benaiah are.
Alternately, some English versions have interpreted the word for “Three” in vs. 18 & 19 as the number “30” instead (In Hebrew, the word for “thirty” is simply the plural form of the word for “three.”) but I don’t think that is called-for.
It is curious that the top three guys aren’t really mentioned anywhere else, whereas Abishai and Benaiah are mentioned many times, but perhaps the other things they did which made them more a part of David’s story meant they weren’t as fully-dedicated to being the best-of-the-best fighting men as Joshi and Aeleazar and Shammah were.
Now, there is clearly a group called “The Thirty,” and, depending on how you count, you might come up with 30 or 31 names in addition to the first five, but the total computed by the Biblical writer is 37. The only way I can get to that total is by counting “the sons of Jashen” in v.32 as two soldiers whose names are not mentioned2. It is generally believed that it was a group which started out with 30, and just kept being called “The Thirty” as soldiers were added to it.
The list in the parallel passage in 1 Chronicles 11 keeps going after the list of 2 Samuel with about 16 more names, so they may have formed yet another
Abishai, David’s nephew, was famous for spearing 300 men, perhaps on a southern campaign following the Syrio-Ammonite wars mentioned in 2 Samuel 10 & 12.
1 Chronicles 18:12-13 mentions that “Abishai son of Tseruiah also struck down 18,000 Edomites in the Valley of Salt. He also put garrisons in Edom. So it was that all Edom belonged to David as servants...”
v.19 has a Hebrew word in it which is hard to translate: Most English versions interpreted it as emphasizing the height of honor which was accorded to Abishai.
Some interpreted it as a question: “Was he not most honourable of three?” (KJV/NIV) - and indeed there appears to be an interrogative he there, but the word “not” is not there in Hebrew.
Others interpreted it as a statement: “He was most honored of the thirty” (NASB/ESV) – but the word in the Hebrew and Greek is the word for “three” not “thirty.”
Many of the ancient versions interpreted it instead with an emphasis on Abishai as considered separately from “the three,” so I went that direction with my translation: “He himself was honored apart from The Three.”
But in the parallel passage of 1 Chronicles 11:21, there is a different word with the meaning, “He was honored alongside two of the three.”
Abishai’s support for David later-on included taking army captain duty for a month out of every year (1 Chron. 27), a task which 11 others of “The 30” also took on.
Benaiah
His hometown of Qabtseel3 was way south in Judah near Edom, according to Joshua 15:21.
His father Jehoiada was a chief priest, according to 1 Chronicles 27:5.
He gained notoriety as a military man through three exploits in particular:
By winning combats against two “ariels” from Moab. The Hebrew word “arial” is close to the Hebrew word for “lion” (ariya), but not quite, so it is probably referring to warriors who were as bold and fierce as lions4 - the Targums call them “princes,” and the ancient Syriac and Arabic versions call them “giants of Moab.”
He also killed an actual lion in its own den on a remarkable day when there was snow – I’ve been told that Israelites seldom experiences snow, but snow could have helped with tracking the lion, or the scarcity of food in a cold winter might have been what brought the lion closer to civilization in its search for food. (Goldman)
Benaiah’s third military exploit was in combat against a giant from Egypt. The Hebrew word describing that opponent (מַרְאֶה) has to do with “looks,” so the Vulgate translated it that he was “spectaculo” (which the NKJV and I picked up in our translations), and the NASB translated it “impressive.” (The ESV translated it “handsome” because the word is usually paired in the Hebrew Bible with the word for “good” or “beautiful,” but it isn’t here.) The NIV translated it “huge” because, in the parallel passage in 1 Chron., it says the man was “five cubits tall”! The Egyptian’s spear is described in 1 Chron. with the same words describing Goliath’s spear, and the ancient Septuagint has an added note that this guy’s spear was “as big as the side of a ladder”). Benaiah was incredibly fearless in battle! He came at this giant with nothing but a staff/club, grabbed the spear right out of the Egyptian’s hands and then killed him with it!
The comment at the end of v.23 that “David put [Benaiah] over his guard/retinue” could be referring to
Benaiah’s leadership of the Kerethites and Pelathites mentioned in 2 Sam 8:18 & 20:23,
or it could be referring to Benaiah’s leadership of the entire army every third month of the year, which is mentioned in 1 Chron. 27:5,
or it could be related to a court role that involved a lot of listening, as the Hebrew meaning of the title implies5.
In the first two chapters of 1 Kings, Benaiah remains one of the few people in David’s government who remained loyal to David and who helped David crown Solomon king, and 1 Kings 2:46 indicates that Solomon was successful because of Benaiah.
v.24 We met Asahel back in chapter 2. He was the fleet-footed
brother of Joab and Abishai who, when Israel and Judah were engaged
in civil war, chased Abner until Abner killed him.
Elkhannan
may have been the same guy6
who killed Goliath’s brother in battle back in 21:19. He may
also have been the brother of Eleazar (the second of the top-three
mighty men); you can see the name of their father is the same (or
close to the same), and that they are from the same area in
Bethlehem. The dad was one of the 12 army captains (1 Chron. 27:4).
Shammah7 and Eliqa do not occur again in the Bible outside of v.25, although there was a fountain in Jezreel with a form of the name “Kharod” (1 Sam. 29:1/Judges 7:1).
v.26 Ira and Khelets were the army captains for the 6th and 7th months of the year in 1 Chron. 27:9-10. Ira’s dad was from Tekoa, near David and Joab’s families, where the prophet Amos was born later, and Khelez was from further north in Ephraim8.
v.27 Abiezer and Mebunnai (who is called Sibbechai in 1 Chron.) ran the army of Israel during the eighth and ninth months of every year (1 Chron. 27:11-12). Abiezer was from the tribe of Benjamin in the town of Anatoth, where the prophet Jeremiah was later born, and Mebunnai/Sibbechai was from the tribe of Judah (1 Chron. 4:4), and he was the one who killed a giant in 21:18.
v.28 We don’t know anything else about Tsalmon
except that he was from the tribe of Benjamin and he is called Illai
in the parallel passage in 1 Chronicles.
Maharai was in
charge of David’s army on the 10th month of every
year (1 Chron 27:13). He was descended from Judah’s son Zerah
and lived in Netopha near Jerusalem.
v.29 Khelev/Heleb/Heled (depending on how you pronounce it)
may have been the son of the same guy Baanah who assassinated Saul’s
son Ishbosheth back in chapter 4. I could imagine David taking his
son under his wing, but he is not mentioned anywhere else in the
Bible.
Ittai the Gibeonite from the tribe of Benjamin
where Saul was, is probably different from Ittai the Gittite (from
the Philistine city of Gath) who joined forces with David to fight
Absalom back in chapters 15 & 18. He and his father Ribai aren’t
mentioned anywhere else in the Bible (although his dad’s name
gives me a sudden craving for steak!).
v.30 Benaiah the Pirathonite (not to be confused with Benaiah
son of Jehoiada) may have been related to the judge Abdon (Judges
12:15) who was also a Pirathonite, which references a town in
Ephraim near modern-day Jaffa. This Benaiah was one of David’s
12 army overseers every eleventh month (1Chr. 27:14).
According
to Josh 24:30, Mt. Gaash was a border between Benjamin and Ephraim
in the central hill country of Israel, and that’s where the
next guy Huddai came from. He is called Hurai in the parallel
account in 1 Chronicles. “R’s” and “d’s”
look almost identical in Hebrew, and phonetically they also make
closely-related sounds. I would guess that the difference in
spellings between the two accounts has to do with differences in
regional dialects as to how “r’s” were pronounced.
v.31 Abialbon/Abi son of the Arabithite/Abiel (depending on
which version you read) may have ben from the southern wilderness of
Judea called the Arabah.
Asmaveth (not to be confused
with Saul’s great-great-great grandson in 1 Chron. 8:36) was
from Bahurim in the tribe of Benjamin down near Jericho, where
Paltiel had lived in an adulterous relationship with David’s
wife Michael before David demanded her back (2 Sam. 3:16). Azmaveth
was one of the mighty-men who had joined David while David was
living at Ziklag in Philistine territory (1 Chron. 12:3). He may
also be the guy that David put in charge of his treasury9.
v.32 Elyakhba was from the town of Shaalbim up north in the
tribe of Dan (Josh. 19:42). We don’t know anything else about
him from the Bible.
There is disjunctive punctuation after him
in the Hebrew text (and a verse break after his name in the 1
Chronicles list), indicating that the sons10
of Jashan (or the sons of Hashem the Gizonite as 1 Chron.
calls them) were next on the list, although their names are not
given. None of those guys are mentioned anywhere else in the
Bible.
It is strange that the name Jonathan should stand
all alone without any father or hometown. Could that be because he
was so obscure, or could it be that he was the well-known son of
Saul and best-friend of David? I don’t know that there’s
any way of knowing now.
v.33 Shammah (yes, this is the third mighty-man by that name)
is called Shage in the parallel list in 1 Chronicles.
Akhiam’s
dad, Sharar (or Sacar, as 1 Chron. spells it) might possibly be the
same as one of the Levites listed among David’s temple
gatekeepers in 1 Chron. 26:2. (The word “Hararite”
doesn’t seem to indicate a particular place11,
but rather that they were “hillbillys.”)
v.34 – 1 Chronicles shortens everybody’s name in this
verse, but it’s easy to see that “Eliphel” is a
shortened form of “Eliphelet.” The NIV and ESV
omit the words “son of” before “the Maakathite,”
but “son of” is there in the Hebrew, Greek, and Latin of
this verse, so I think it should be kept. The Maakhathites were a
tribe on the East side of the Jordan, but an interesting theory for
why Eliphelet has two “son of’s” is that 5:16
mentions a son of David’s named Eliphelet, and we know from
chapter 3:3 that David had a wife named Maacah, so the repetition
might be two names for Eliphelet’s mother, or that
may be just coincidence – 1 Chronicles 4:19 mentions a
Maacathite who lived near Hebron in Judah.
Eliam was
the son of the same Ahithophel who sided against David as
Absalom’s chief counsel and then killed himself when he
realized Absalom’s coup was going to fail (2 Sam. 15:12). 2
Sam. 11:3 mentions an Eliam who was the father of Bathsheba, so this
may be the same Eliam12.
v.35 Khetsro/Khetsrai (depending on what manuscripts you’re
reading) was from the same region of Carmel in Judah that David’s
wife Abigail was from.
Paarai was also from that general
area; his hometown of Arab is near Hebron. (1 Chronicles changes two
letters in his name to get Naarai son of Azbai, but I
think it’s the same person.) The Bible doesn’t say
anything else about them.
v.36 Igal son of Nathan was from Zobah – a Syrian
city-state mentioned in 2 Sam. 8:3 that David conquered (which rules
out his dad being Nathan the prophet). 1 Chronicles mentions that
his brother was also called Nathan13.
Bani
the Gadite is likewise obscure. 1 Chronicles calls him Mibhar the
Hagarite (there is only one letter different between “Gadarite”
and “Hagarite” in Hebrew). There is some relationship
geographically as well, since the Hagarites were a tribe that lived
on the East side of the Jordan that Saul had conquered, and the
Israelite tribe of Gad was settled in the same area. Perhaps Bani
was one of those Gadites mentioned in 1 Chronicles 12:8 who “joined
David at the stronghold in the wilderness, mighty men of valor, men
trained for battle, who could handle shield and spear, whose faces
were like the faces of lions, and were as swift as gazelles on the
mountains.” (NKJV)
v.37 Zelek was from the conquered nation of Ammon, whereas Naharai was from Beeroth, which 2 Sam. 4:2 says was in the tribe of Benjamin. 2 Sam. 18:15 told us that these armor-bearers of Joab were the ones who finished off Absalom’s life14.
v.38 – 1 Chron. 2:53 explains that the Ithrites were from Kiriath Jearim, which is where the Ark of the Covenant was lodged during Saul’s reign. So Ira and Gareb were from that border city between Judah and Benjamin. This Ira is different from Ira the Tekoaite in v.26, but is probably the same as Ira the Jairite who was a prime minister under David in 20:26.
v.39 Uriah was a foreign Hittite from modern-day Turkey, whom David ordered to be killed after David committed adultery with Uriah’s wife in chapter 11. Why is his name last on the list here? Could it be that Uriah was added to the list of mighty-men as an afterthought by David to make up for his shameful treatment of Uriah?
It is worth the effort to consider the names on this list because they were real people; this is real history, and God has taken the trouble to pass it along to us in His word.
Greek OT |
Brenton |
DRB |
KJV |
NAW |
MT2Sa23 |
NAW |
MT1Ch11 |
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10 Now, these are the heads of the mighty men who belonged to David, who made themselves mighty in his kingdom with all Israel to make him king over Israel, according to the word of Yahweh. |
(י) וְאֵלֶּה רָאשֵׁי הַגִּבּוֹרִים אֲשֶׁר לְדָוִיד הַמִּתְחַזְּקִים עִמּוֹ בְמַלְכוּתוֹ עִם כָּל יִשְׂרָאֵל לְהַמְלִיכוֹ כִּדְבַר יְהוָה עַל יִשְׂרָאֵל. |
8
Ταῦτα τὰ ὀνόματα
τῶν δυνατῶν
X X Δαυιδ·
Ιεβοσθε
X ὁ
|
8
These are the names of the mighty men X
of David: Jebosthe
X the
|
8
These are the names of the valiant
men X of
David: Jesbaham
sitting
in the chair |
8
These be
the names of the mighty men whom David had: The
Tachmonite that sat in the seat,
chief among the captains; the
same was
Adino the Eznite: he
lift up his spear
against eight hundred, whom he
|
8 These are the names of the mighty-men who belonged to David: Josheb-basshebeth, a Takhekmonite, chief among his threesome. He was the same as Edino. His spear was against eight hundred who were pierced one at a time. |
(ח) אֵלֶּה שְׁמוֹת הַגִּבֹּרִים אֲשֶׁר לְדָוִד יֹשֵׁב בַּשֶּׁבֶת תַּחְכְּמֹנִיC רֹאשׁ הַשָּׁלִשִׁיD הוּא עֲדִינוֹ הָעֶצְנוֹE עַל שְׁמֹנֶה מֵאוֹת חָלָל בְּפַעַם אֶחָדF. |
11 And this is the record of the mighty-men who belonged to David: Jeshebe’am, son of Khakmoni, chief of The Thirty. He is the one who raised his spear against three hundred who were pierced one at a time. |
(יא) וְאֵלֶּה מִסְפַּר הַגִּבֹּרִים אֲשֶׁר לְדָוִיד יָשָׁבְעָם בֶּן xחַכְמוֹנִי רֹאשׁ הַשְּׁלוֹשִׁיםG הוּא עוֹרֵר אֶת חֲנִיתוֹ עַל שְׁלֹשׁ מֵאוֹת חָלָל בְּפַעַם אֶחָת. |
9
καὶ μετ᾿ αὐτὸν
Ελεαζαρ υἱὸς
πατραδέλφου
αὐτοῦ
υἱὸς
|
9
And after him Eleanan the son of his uncle,
son of |
9
After him was Eleazar the son of Dodo
the Ahohite, one
of the three valiant men that were with David when they defied X
the Philistines, [and]
they were there gathered together to battle. 10
And when the men of Israel were gone |
9
And after him was
Eleazar the son of Dodo
the Ahohite, one
of the three mighty men with David, when they defied X
the Philistines that
were there gathered together to battle, and the men of Israel
were gone |
9 Next, after him was Eleazar, son of {Dodu}, the Akhokhite. {He} was among the three mighty men with David when they {were} insulted by the Philistines who had been gathered there for the battle, and the men of Israel had gone up. |
(ט) וְאַחֲרָוJ אֶלְעָזָר בֶּן דֹּדִיK בֶּן אֲחֹחִי בִּשְׁלֹשָׁה Lגִבֹּרִים עִם דָּוִד בְּחָרְפָם Mבַּפְּלִשְׁתִּים נֶאֶסְפוּN שָׁם לַמִּלְחָמָה וַיַּעֲלוּO אִישׁ יִשְׂרָאֵל. |
12 Next, after him was Eleazar, son of Dodu the Akhokhite. He was among the three mighty men. 13 It was he who was with David at Pas Dammim when the Philistines had been gathered there for the battle, |
(יב) וְאַחֲרָיו אֶלְעָזָר בֶּן דּוֹדוֹ הָאֲחוֹחִי הוּא בִּשְׁלוֹשָׁה הַגִּבֹּרִים. (יג) הוּא הָיָה עִם דָּוִיד בַּפַּס דַּמִּיםP וְהַפְּלִשְׁתִּים נֶאֱסְפוּ שָׁם לַמִּלְחָמָה |
10
αὐτὸς ἀνέστη
καὶ ἐπάταξεν
ἐν τοῖς ἀλλοφύλοις,
ἕως οὗ ἐκοπίασεν
ἡ χεὶρ αὐτοῦ
καὶ προσεκολλήθη
ἡ χεὶρ αὐτοῦ
πρὸς τὴν μάχαιραν,
καὶ ἐποίησεν
κύριος σωτηρίαν
μεγάλην ἐν τῇ
ἡμέρᾳ ἐκείνῃ·
καὶ ὁ λαὸς
|
10
He X arose
and smote X
the Philistines, until his hand was
weary, and his hand clave
to the sword: and the Lord wrought a great salvation in that day,
and the people |
he
X stood and smote X the Philistines till his hand was weary, and
X X grew
stiff with the sword: and the Lord wrought a great
victory that day: and the people |
10 He X arose, and smote X the Philistines until his hand was weary, and his hand clave unto the sword: and the LORD wrought a great victory that day; and the people returned after him only to spoil. |
10 It was he who got up and initiated a strike among the Philistines until his hand was tired and his hand stuck to his sword. And Yahweh accomplished a great salvation on that day, and the people returned after him only to pilfer. |
(י) Rהוּא קָם וַיַּךְS בַּפְּלִשְׁתִּים עַד כִּי יָגְעָה יָדוֹ וַתִּדְבַּק יָדוֹ אֶל הַחֶרֶב וַיַּעַשׂ יְהוָה תְּשׁוּעָה גְדוֹלָה בַּיּוֹם הַהוּא וְהָעָם יָשֻׁבוּ אַחֲרָיו אַךְ לְפַשֵּׁטT. |
|
|
11
καὶ μετ᾿ αὐτὸν
Σαμαια υἱὸς
Α |
11
And after him Samaia the son of A |
11
And after him was Semma
the son of Age of Arari. And the Philistines
were gathered together in |
11
And after him was
Shammah
the son of Agee the Hararite. And the Philistines
were gathered together
into |
11 Next after him was Shammah, son of Agee the mountain-man. Now, the Philistines had been gathered at Lekhi, and there was a field-lot there full of lentils, but, as for his people, they had fled from the Philistines’ front. |
(יא) וְאַחֲרָיו שַׁמָּא בֶן אָגֵא הָרָרִי וַיֵּאָסְפוּ פְלִשְׁתִּים לַחַיָּה וַתְּהִי שָׁם חֶלְקַת הַשָּׂדֶה מְלֵאָה עֲדָשִׁים וְהָעָם נָס מִפְּנֵי פְלִשְׁתִּים. |
|
|
12 καὶ ἐστηλώθη ἐν μέσῳ τῆς μερίδος καὶ ἐξείλατο αὐτὴν καὶ ἐπάταξεν τοὺς ἀλλοφύλους, καὶ ἐποίησεν κύριος σωτηρίαν μεγάλην. -- |
12 And he stood firm in the midst of the portion, and rescued it, and smote the Philistines; and the Lord wrought a great deliverance. |
12 He stood in the midst of the field, and defended it, and defeated the Philistines: and the Lord gave a great victory. |
12 But he stood in the midst of the ground, and defended it, and slew the Philistines: and the LORD wrought a great victory. |
12 So he took his stand in the middle of the lot there and struck down the Philistines and recovered it, and Yahweh accomplished a great salvation! |
(יב) וַיִּתְיַצֵּב בְּתוֹךְ הַחֶלְקָה וַיַּצִּילֶהָ וַיַּךְW אֶת פְּלִשְׁתִּים וַיַּעַשׂ יְהוָה תְּשׁוּעָה גְדוֹלָה. |
14 So they took their stand in the middle of the lot there and struck down the Philistines and recovered it, and Yahweh accomplished a great salvation! |
(יד) וַיִּתְיַצְּבוּ בְתוֹךְ הַחֶלְקָה וַיַּצִּילוּהָ וַיַּכּוּX אֶת פְּלִשְׁתִּים וַיּוֹשַׁע יְהוָה תְּשׁוּעָה גְדוֹלָה. |
13
καὶ κατέβησαν
τρεῖς ἀπὸ τῶν
τριάκοντα
X καὶ
ἦλθον εἰς
|
13
And three out of the thirty X went
down, and came to |
13
Moreover [also
before this]
the three who were prince[s]
|
13 And three of the thirty chief went down, and came to David in the harvest time unto the cave of Adullam: and the troop of the Philistines pitched in the valley of Rephaim. |
13 Now the three chief guys from The Thirty went down and came to the Cave of Adullam to David around harvest-time, while a troop of Philistines was camping in the Valley of Rephaim. |
(יג) וַיֵּרְדוּ שְׁלֹשִׁיםZ מֵהַשְּׁלֹשִׁים רֹאשׁ וַיָּבֹאוּ אֶל קָצִיר אֶל דָּוִד אֶל מְעָרַת עֲדֻלָּם וְחַיַּת פְּלִשְׁתִּים חֹנָה בְּעֵמֶק רְפָאִים. |
15 Now, three chief guys from The Thirty went down onto the landmark-rock to David – to the Cave of Adullam, while an army-camp of Philistines was camping in the Valley of Rephaim. |
(טו) וַיֵּרְדוּ שְׁלוֹשָׁה מִן הַשְּׁלוֹשִׁים רֹאשׁ עַל הַצֻּר אֶל דָּוִיד אֶל מְעָרַת עֲדֻלָּם וּמַחֲנֵה פְלִשְׁתִּים חֹנָה בְּעֵמֶק רְפָאִים. |
14 καὶ Δαυιδ τότε ἐν τῇ περιοχῇ, καὶ τὸ ὑπόστημα τῶν ἀλλοφύλων τότε [ἐν] Βαιθλεεμ. |
14 And David was then in the strong hold, and the garrison of the Philistines was then in Bethleem. |
14 And David was then in a hold: and there was a garrison of the Philistines then in Bethlehem. |
14 And David was then in an hold, and the garrison of the Philistines was then in Bethlehem. |
14 Now at the time, David was in his stronghold, and there was a station of Philistines then at Bethlehem. |
(יד) וְדָוִד אָז בַּמְּצוּדָה וּמַצַּב פְּלִשְׁתִּים אָז בֵּית לָחֶם. |
16 Now, at the time, David was in his stronghold, and a garrison of Philistines was then in Bethlehem. |
(טז) וְדָוִיד אָז בַּמְּצוּדָה וּנְצִיב פְּלִשְׁתִּים אָז בְּבֵית לָחֶם. |
15 καὶ ἐπεθύμησεν Δαυιδ καὶ εἶπεν Τίς ποτιεῖ με ὕδωρ ἐκ τοῦ λάκκου τοῦ ἐν Βαιθλεεμ τοῦ ἐν τῇ πύλῃ; τὸ [δὲ σύστημα τῶν ἀλλοφύλων τότε ἐν Βαιθλεεμ.AA] |
15 And David longed, and said, Who will give me water to drink out of the well that is in Bethleem by the gate? [now the band of the Philistines was then in Bethleem]. |
15 And David longed, and said: [O that] some man would get me a drink of the water out of the cistern, that is [in] Bethlehem, by the gate. |
15
And David longed, and said, [Oh
that] |
15 Presently, David had a craving and said, “Who will get me a drink of water from the well of Bethlehem which is by the gate?” |
(טו) וַיִּתְאַוֶּה דָוִד וַיֹּאמַר מִי יַשְׁקֵנִי מַיִם מִבֹּאר בֵּית לֶחֶם אֲשֶׁר בַּשָּׁעַר. |
17 Presently, David had a craving and said, “Who will get me a drink of water from the well of Bethlehem which is by the gate? |
(יז) וַיִּתְאָוAB דָּוִיד וַיֹּאמַר מִי יַשְׁקֵנִי מַיִם מִבּוֹר בֵּית לֶחֶם אֲשֶׁר בַּשָּׁעַר. |
16
καὶ διέρρηξαν
οἱ τρεῖς δυνατοὶ
ἐν τῇ παρεμβολῇ
τῶν ἀλλοφύλων
καὶ ὑδρεύσαντο
ὕδωρ ἐκ τοῦ
λάκκου τοῦ
ἐν Βαιθλεεμ
τοῦ ἐν τῇ πύλῃ
|
16
And the three mighty men broke through the |
16
And the three valiant men broke through the camp of the
Philistines, and drew water out of the cistern
of Bethlehem, that was by the gate, |
16
And the three mighty men brake through the |
16
So three of the mighty-men broke into the army-camp of the
Philistines and drew water from the well of Bethlehem which was
by the gate, |
(טז)
וַיִּבְקְעוּ
שְׁלֹשֶׁת
הַגִּבֹּרִים
בְּמַחֲנֵה
פְלִשְׁתִּים
וַיִּשְׁאֲבוּ
מַיִם
מִבֹּאר בֵּית
לֶחֶם אֲשֶׁר
בַּשַּׁעַר |
18
So the three broke into the army-camp of the Philistines, and
drew water from the well of Bethlehem which was by the gate, |
(יח)
וַיִּבְקְעוּ
הַשְּׁלֹשָׁהX
בְּמַחֲנֵה
פְלִשְׁתִּים
וַיִּשְׁאֲבוּ
מַיִם מִבּוֹר
בֵּית לֶחֶם
אֲשֶׁר בַּשַּׁעַר |
17 καὶ εἶπεν Ἵλεώς μοι, κύριε, τοῦ ποιῆσαι τοῦτο· εἰ αἷμα τῶν ἀνδρῶν τῶν πορευθέντων ἐν ταῖς ψυχαῖς αὐτῶν [πίομαι]; καὶ οὐκ ἠθέλησεν πιεῖν αὐτό. ταῦτα ἐποίησαν οἱ τρεῖς δυνατοί. |
17 And he said, O Lord, forbid that I should do this, [that I should drink] of the blood of the men who went at [the risk of] their lives: and he would not drink it. These things did these three mighty men. |
17
X Saying: The
Lord be |
17
And he said, Be it far |
17 and he said, “Disgrace belongs to me, Yahweh, after doing this! {That I should drink} the blood of the men who went at [the risk of] their lives!” So he was not willing to drink it. This is what the three mighty-men did. |
(יז) וַיֹּאמֶר חָלִילָה לִּי יְהוָהAE מֵעֲשֹׂתִי זֹאת הֲדַם הָאֲנָשִׁים הַהֹלְכִים בְּנַפְשׁוֹתָםAF וְלֹא אָבָה לִשְׁתּוֹתָם אֵלֶּה עָשׂוּ שְׁלֹשֶׁת הַגִּבֹּרִים. |
19 and he said, “Disgrace belongs to me from my God after doing this – that I should drink the blood of these men with their lives, for it was at [the risk of] their lives that they brought it!” So he was not willing to drink it. This is what the three mighty-men did. |
(יט) וַיֹּאמֶר חָלִילָה לִּי מֵאֱלֹהַי מֵעֲשׂוֹת זֹאת הֲדַם הָאֲנָשִׁים הָאֵלֶּה אֶשְׁתֶּה בְנַפְשׁוֹתָם כִּי בְנַפְשׁוֹתָם הֱבִיאוּם וְלֹא אָבָה לִשְׁתּוֹתָם אֵלֶּה עָשׂוּ שְׁלֹשֶׁת הַגִּבּוֹרִים. |
18 Καὶ Αβεσσα ἀδελφὸς Ιωαβ υἱὸς Σαρουιας, αὐτὸς ἄρχων ἐν τοῖς τρισίν. καὶ αὐτὸς ἐξήγειρεν τὸ δόρυ αὐτοῦ ἐπὶ τριακοσίους τραυματίας, καὶ αὐτῷ ὄνομα ἐν τοῖς τρισίν· |
18 And Abessa the brother of Joab the son of Saruia, he was chief among the three, and he lifted up his spear against three hundred [whom] he slew; and X he had a name among three. |
18
Abisai also the brother of Joab, the son of Sarvia, X
was chief among X
three: and he lifted
up
his spear against three hundred [whom]
he slew, and X he
was renown |
18
And Abishai, the brother of Joab, the son of Zeruiah, X
was chief |
18 Then there was Abishai, brother of Joab, son of Tseruiah. He was chief of his threesome, and he was the one who raised his spear against 300 men. He pierced them, and a reputation among the three became his. |
(יח) וַאֲבִישַׁי אֲחִי יוֹאָב בֶּן צְרוּיָה הוּא רֹאשׁ הַשְּׁלֹשִׁיAG וְהוּא עוֹרֵר אֶת חֲנִיתוֹ עַל שְׁלֹשׁ מֵאוֹת חָלָל וְלוֹ שֵׁם בַּשְּׁלֹשָׁה. |
20 Then there was Abishai, brother of Joab. He was chief of his threesome, and he was the one who raised his spear against 300 men. He pierced them, but he did not have a name among the three. |
(כ) וְאַבְשַׁי אֲחִי יוֹאָב x x הוּא הָיָה רֹאשׁ הַשְּׁלוֹשָׁה וְהוּא עוֹרֵרAH אֶת חֲנִיתוֹ עַל שְׁלֹשׁ מֵאוֹת חָלָל ולאAI שֵׁם בַּשְּׁלוֹשָׁה. |
19 ἐκ τῶν τριῶν ἐκείνων ἔνδοξος, καὶ ἐγένετο αὐτοῖς εἰς ἄρχοντα, καὶ ἕως τῶν τριῶν οὐκ ἦλθεν. -- |
19 Of those three he was most honourable, and he became a chief over them, but he reached not to the [firstAJ] three. |
19
|
19
Was
he [not]
most honourable
of three? therefore he |
19 He himself was honored apart from The Three. He even became their officer, but he didn’t get to be as high as The Three. |
(יט) מִן הַשְּׁלֹשָׁה הֲכִיAK נִכְבָּד וַיְהִי לָהֶם לְשָׂר וְעַד הַשְּׁלֹשָׁה לֹא בָא. |
21 He was honored alongside two of the three, and he became their officer, but he didn’t get to be as high as The Three. |
(כא) מִן הַשְּׁלוֹשָׁה בַשְּׁנַיִם נִכְבָּד וַיְהִי לָהֶם לְשָׂר וְעַד הַשְּׁלוֹשָׁה לֹא בָא. |
20
καὶ Βαναιας
υἱὸς Ιωδαε,
X
ἀνὴρ |
20
And Banaeas the son of Jodae, X
X |
20
And Banaias the son of Joiada X
a most |
20
And Benaiah the son of Jehoiada, the
son of a |
20 Next was Benaiah, son of Jehoiada, {}was a man of many {mighty} deeds, from Qabtseel. He is the one who struck down two lion-like-men of Moab. He also is the one who went down and struck down the lion inside its hole on a day when there was snow! |
(כ) וּבְנָיָהוּ בֶן יְהוֹיָדָע בֶּןAL אִישׁ חיAM רַב פְּעָלִים מִקַּבְצְאֵל הוּא הִכָּה אֵת שְׁנֵי אֲרִאֵלAN מוֹאָב וְהוּא יָרַד וְהִכָּה אֶת הָאַרְיֵהAO בְּתוֹךְ הַבֹּארAP בְּיוֹם הַשָּׁלֶג. |
22 Benaiah, son of Jehoiada, {}was a man of many mighty deeds, from Qabtseel. He is the one who struck down two lion-like-men of Moab. He also is the one who went down and struck down the lion inside its hole on a day when there was snow! |
(כב) xבְּנָיָה בֶן יְהוֹיָדָע בֶּן אִישׁ חַיִל רַב פְּעָלִים מִן קַבְצְאֵל הוּא הִכָּה אֵת שְׁנֵי אֲרִיאֵל מוֹאָב וְהוּא יָרַד וְהִכָּה אֶת הָאֲרִי בְּתוֹךְ הַבּוֹר בְּיוֹם הַשָּׁלֶג. |
21 X αὐτὸς ἐπάταξεν τὸν ἄνδρα τὸν Αἰγύπτιον, ἄνδρα ὁρατόν, ἐν δὲ τῇ χειρὶ τοῦ Αἰγυπτίου δόρυ [ὡς ξύλον διαβάθρας], καὶ κατέβη πρὸς αὐτὸν ἐν X ῥάβδῳ καὶ ἥρπασεν τὸ δόρυ ἐκ τῆς χειρὸς τοῦ Αἰγυπτίου καὶ ἀπέκτεινεν αὐτὸν ἐν τῷ δόρατι αὐτοῦ. |
21
X He X
smote an Egyptian X,
a wonderful
man,
and in the hand of the Egyptian was a spear [as
the side of a ladder];
and he went down to him with |
21
He X also
slew an Egyptian X,
a man
[worthy
to be]
a sight, X
X having a spear in his hand: but he
went down to him with |
21
And he X slew
an Egyptian X,
a goodly
man:
and the Egyptian had a spear in his hand; but he went down to him
with |
21 And he is the one who struck down the Egyptian man – a spectacular {man}. Now in the Egyptian’s hand was a spear, but he went down to him with his staff and he snatched the spear from the hand of the Egyptian and slaughtered him with his spear. |
(כא)
וְהוּאAQ
הִכָּה אֶת
ARאִישׁ
מִצְרִי אֲשֶׁרAS
מַרְאֶה
|
23 And he is the one who struck down the Egyptian man – a man five cubits tall! Now in the Egyptian’s hand was a spear, furrowed like weavings, but he went down to him with his staff and he snatched the spear from the hand of the Egyptian and slaughtered him with his spear. |
(כג) וְהוּא הִכָּה אֶת הָאִישׁ הַמִּצְרִי אִישׁ מִדָּה חָמֵשׁ בָּאַמָּה וּבְיַד הַמִּצְרִי חֲנִית כִּמְנוֹר אֹרְגִיםAT וַיֵּרֶד אֵלָיו בַּשָּׁבֶט וַיִּגְזֹל אֶת הַחֲנִית מִיַּד הַמִּצְרִי וַיַּהַרְגֵהוּ בַּחֲנִיתוֹ. |
22 ταῦτα ἐποίησεν Βαναιας υἱὸς Ιωδαε, καὶ αὐτῷ ὄνομα ἐν τοῖς τρισὶν τοῖς δυνατοῖς· |
22 These things did Banaeas the son of Jodae, and he had a name among the three mighty men. |
22 These things did Banaias the son of Joiada.
23
And X he was
renown |
22 These things did Benaiah the son of Jehoiada, and had X X the name among X three mighty men. |
22 These things are what Benaiah son of Jehoiada did, and a reputation alongside the three mighty men became his. |
(כב) אֵלֶּה עָשָׂה בְּנָיָהוּ בֶּן יְהוֹיָדָע וְלוֹ שֵׁם בִּשְׁלֹשָׁהAU הַגִּבֹּרִים. |
24 These things are what Benaiah son of Jehoiada did, and a reputation alongside the three mighty men became his. |
(כד) אֵלֶּה עָשָׂה בְּנָיָהוּ בֶּן יְהוֹיָדָע וְלוֹ שֵׁם בִּשְׁלוֹשָׁה הַגִּבֹּרִים. |
23 ἐκ τῶν τριῶν ἔνδοξος, καὶ πρὸς τοὺς τρεῖς οὐκ ἦλθεν· καὶ ἔταξεν αὐτὸν Δαυιδ εἰς τὰς ἀκοὰς αὐτοῦ. 24 [Καὶ ταῦτα τὰ ὀνόματα τῶν δυνατῶν Δαυιδ βασιλέως] |
23
He was honourable
|
who
were the most honourable
among the thirty: but he attained not to the [firstAW]
three: and David |
23
He was more honourable
than the thirty, but he attained not to the first
three. And David set
him |
23 He was honored more than The Thirty, but he didn’t get to be [one of] The Three. Nevertheless, David put him {over} his retinue. |
(כג)
מִן
הַשְּׁלֹשִׁיםAX
נִכְבָּד וְאֶל
הַשְּׁלֹשָׁה |
25 There he was: himself honored more than The Thirty, yet he didn’t get to be one of The Three. Nevertheless, David put him over his retinue. |
(כה) מִן הַשְּׁלוֹשִׁיםBA הִנּוֹ נִכְבָּד הוּא וְאֶל הַשְּׁלוֹשָׁה לֹא בָא וַיְשִׂימֵהוּ דָוִיד עַל מִשְׁמַעְתּוֹ. |
Ασαηλ ἀδελφὸς Ιωαβ (οὗτος ἐν τοῖς τριάκοντα), Ελεαναν υἱὸς Δουδι [πατραδέλφου αὐτοῦ ἐν] Βαιθλεεμ, |
24 Asael Joab's brother; he was among the thirty. Eleanan son of Dudi [BBhis uncle in] Bethleem. |
24
Asael the brother of Joab was |
24
Asahel the brother of Joab was
|
24 Among The Thirty was: Asahel brother of Joab, Elkhanan son of Dodo of Bethlehem, |
(כד) עֲשָׂה אֵל אֲחִי יוֹאָב בַּשְּׁלֹשִׁיםBC אֶלְחָנָן בֶּן דֹּדוֹ BDבֵּית לָחֶם. |
26 Then the mighty men of valor: Asahel, brother of Joab, Elkhanan son of Dodo from Bethlehem, |
(כו) וְגִבּוֹרֵי הַחֲיָלִים עֲשָׂה אֵל אֲחִי יוֹאָב אֶלְחָנָן בֶּן דּוֹדוֹ מִבֵּית לָחֶם. |
25 Σαμαι ὁ Αρουδαῖος, Ελικα ὁ Αρωδαῖος, |
25 Saema the Rudaean. X XBE |
25 Semma of HarodiBF, Elica of Harodi, |
25 Shammah the Harodite, Elika the Harodite, |
25 Shammah the Kharodite, Eliqa the Kharodite, |
(כה) שַׁמָּה הַחֲרֹדִי אֱלִיקָא הַחֲרֹדִי. |
27 Shammot the Harorite, |
(כז)
שַׁמּוֹת
הַהֲרוֹרִי
|
26 Ελλης ὁ Φελωθι, Ιρας υἱὸς Εκκας ὁ Θεκωίτης, |
26 Selles the Kelothite: Iras the son of Isca the Thecoite. |
26 Heles of Phalti, Hira the son of Acces of Thecua, |
26 Helez the Paltite, Ira the son of Ikkesh the Tekoite, |
26 Khelets the Paltite, Ira son of Iqqesh the Teqoaite, |
(כו) חֶלֶץ הַפַּלְטִי עִירָא בֶן עִקֵּשׁ הַתְּקוֹעִי. |
Khelets the Pelonite, 28 Ira son of Iqqesh the Teqoaite, |
חֶלֶץ הַפְּלוֹנִי.(כח) עִירָא בֶן עִקֵּשׁ הַתְּקוֹעִי |
27 Αβιεζερ ὁ Αναθωθίτης ἐκ τῶν υἱῶν τοῦ XΑσωθίτου, |
27 Abiezer of Anathoth, Mobonnai of Husati, |
27 Abiezer the Anethothite, Mebunnai the Hushathite, |
27 Abiezer the Annatothite, Mebunnai the Khushatite, |
(כז) אֲבִיעֶזֶר הָעַנְּתֹתִי מְבֻנַּי הַחֻשָׁתִי. |
Abiezer the Annatothite, 29 Sibbecai the Khushatite, |
אֲבִיעֶזֶר הָעַנְּתוֹתִי.(כט) סִבְּכַי הַחֻשָׁתִי |
|
28 Σελμων ὁ Αωίτης, Μοορε ὁ Νετωφαθίτης, |
28 Selmon the Ahohite, Maharai the Netophathite, |
28 Zalmon the Ahohite, Maharai the Netophathite, |
28 Tsalmon the Akhokhite, Maharai the Netophathite, |
(כח) צַלְמוֹן הָאֲחֹחִי מַהְרַי הַנְּטֹפָתִי. |
Ilai the Akhokhite, 30 Maharai the Netophathite, |
עִילַי הָאֲחוֹחִי. (ל) מַהְרַי הַנְּטֹפָתִי |
|
29
XΕλαX
υἱὸς Βαανα ὁ
Νετωφαθίτης,
Εθθι υἱὸς
Ριβα ἐκ Γαβαεθ
υἱὸ |
29
|
29
Hele |
29
Heleb the son of Baanah, |
29 Khelev son of Baanah the Netophathite, Ittai son of Ribai from Gibeah – of the sons of Benjamin, |
(כט)
חֵלֶבBM
בֶּן בַּעֲנָה
הַנְּטֹפָתִי
|
Kheled son of Baanah the Netophathite, 31 Itai son of Ribai from Gibeah, of the sons of Benjamin, |
חֵלֶד בֶּן בַּעֲנָה הַנְּטוֹפָתִי. (לא) אִיתַי בֶּן רִיבַי מִגִּבְעַת בְּנֵי בִנְיָמִן |
30
Βαναιας ὁ
Φαραθωνίτης,
|
X
the
Xephrathite...;
30 Ad |
30 Banaia the Pharathonite, Heddai of the torrentX X Gaas, |
30 Benaiah the Pirathonite, Hiddai of the brooks of Gaash, |
30 Benaiah the Pirathonite, Hiddai from the streams of Gaash, |
Benaiah the Pirathonite, 32 Hurai from the streams of Gaash, |
בְּנָיָהx הַפִּרְעָתֹנִי.(לב) חוּרַי מִנַּחֲלֵי גָעַשׁ |
|
31 ΑβιηλX [υἱὸς τοῦ] Αραβωθίτου, Αζμωθ ὁ Βαρσαμίτης, |
31
|
31 Abialbon the Arbathite, Azmaveth of Beromi, |
31 Abialbon the Arbathite, Azmaveth the Barhumite, |
31 Abi-albon the Arbathite, Asmaveth the Barkhumite, |
Abiel the Arbathite, 33 Azmaveth the Bakherumite, |
אֲבִיאֵלxx הָעַרְבָתִי.(לג) עַזְמָוֶת הַבַּחֲרוּמִי. |
|
32
Ελια |
E 32 the sons of Asan, Jonathan; |
32 Eliaba of Salaboni. The sons of Jassen, Jonathan, |
32 Eliahba the Shaalbonite, of the sons of Jashen, Jonathan, |
32 Elyakhba the Shaalbonite, the sons of Jashen, Jonathan, |
(לב) אֶלְיַחְבָּא הַשַּׁעַלְבֹנִי בְּנֵי יָשֵׁן יְהוֹנָתָן. |
Elyakhba the Shaalbonite, 34 the sons of Hashem the Gizonite, Jonathan, |
אֶלְיַחְבָּא הַשַּׁעַלְבֹנִי (לד) בְּנֵי הָשֵׁם הַגִּזוֹנִי יוֹנָתָן |
33
Σαμμα ὁ Αρω |
33
Sam |
33 Semma of Orori, Aliam the son of Sarar the Arorite, |
33 Shammah the Hararite, Ahiam the son of Sharar the Hararite, |
33 Shammah the mountain-man, Akhiam son of Sharar the mountain-man, |
Ben-Shagah the mountain-man, 35 Akhiam son of Sakar the mountain-man, |
בֶּן שָׁגֵה הַהֲרָרִי. (לה) אֲחִיאָם בֶּן שָׂכָר הַהֲרָרִי |
|
34
Αλιφαλεθ υἱὸς
τοῦ Ασβίτου
υἱὸς τοῦ Μααχατι,
Ελια |
34
Aliphaleth the son of Asbites, the son of the Macha |
34 Eliphelet the son of Aasbai the son of Machati, Eliam the son of Achitophel the Gelonite, |
34 Eliphelet the son of Ahasbai, the son of the Maachathite, Eliam the son of Ahithophel the Gilonite, |
34 Eliphelet son of Akhasbai son of the Maakathite, Eliam son of Ahithophel the Gilonite, |
(לד) אֱלִיפֶלֶט בֶּן אֲחַסְבַּי בֶּןBW הַמַּעֲכָתִי אֱלִיעָם בֶּן אֲחִיתֹפֶל הַגִּלֹנִי. |
Eliphal son of Our, 36 Khepher the Makerathite, X X Akhiyyah the Pelonite, |
אֱלִיפַלx בֶּן אוּר. (לו)x חֵפֶר הַמְּכֵרָתִי X X אֲחִיָּה הַפְּלֹנִי. |
35
Ασαραι
ὁ Καρμήλιος,
Φαραϊ ὁ Ερ |
35
Hesr |
35
Hezr |
35 {Khetsrai} the Carmelite, Paarai the Arbite, |
37 Khetsro the Carmelite, Naarai son of Ezbai |
(לז) חֶצְרוֹ הַכַּרְמְלִי נַעֲרַי בֶּן אֶזְבָּי. |
||
36 Ιγααλ υἱὸς Ναθαν ἀπὸ δυνάμεως, υἱὸς Γαδδι, |
36
XGaal the son
of Nathana. [The
sonCA]
of |
36 Igaal the son of Nathan of Soba, Bonni of Gadi, |
36 Igal the son of Nathan of Zobah, Bani the Gadite, |
36 Igal son of Nathan from Tsobah, Bani the Gadite, |
(לו) יִגְאָל בֶּן נָתָן מִצֹּבָה בָּנִי הַגָּדִי. |
38 Joel brother of Nathan from Bakhur, Ben the Gerite, |
|
37
XΕλιεX ὁ Αμμανίτης,
|
XElieX
the Ammanite. |
37 Selec of Ammoni, Naharai the Berothite, armourbearer of Joab the son of Sarvia, |
37 Zelek the Ammonite, Naharai the Beerothite, armourbearer to Joab the son of Zeruiah, |
37 Tseleq the Ammonite, Nakhrai the Beerothite who carried the gear for Joab son of Tseruiah, |
(לז) צֶלֶק הָעַמֹּנִי נַחְרַי הַבְּאֵרֹתִי נֹשְׂאֵיCE כְּלֵי יוֹאָב בֶּן צְרֻיָה. |
39 Tseleq the Ammonite, Nakhrai the Berothite who carried the gear for Joab son of Tseruiah, |
(לט)
צֶלֶק
הָעַמּוֹנִי
נַחְרַי הַבֵּרֹתִי
|
38 Ιρας ὁ Ιεθιραῖος, Γαρηβ ὁ Ιεθιραῖος, |
38
Iras the Ethirite. Gerab the Ethe |
38
Ira the Jethrite, Gareb [also] |
38
Ira |
38 Ira the Ithrite, Gareb the Ithrite, |
(לח) עִירָא הַיִּתְרִי גָּרֵב הַיִּתְרִי. |
40 Ira the Ithrite, Gareb the Ithrite, |
(מ)
עִירָא
הַיִּתְרִי
|
39 Ουριας ὁ Χετταῖος, πάντες τριάκοντα καὶ ἑπτά. |
39 Urias the Chettite: thirty-seven [in] all. |
39 Urias the Hethite, thirty and seven [in] all. |
39 Uriah the Hittite: thirty and seven [in] all. |
39 Uriah the Hittite, a total of 37. |
(לו) אוּרִיָּה הַחִתִּי כֹּל שְׁלֹשִׁים וְשִׁבְעָה׃ |
41 Uriah the Hittite, Zebed son of Akhlai... |
12 Sam. 23:11 calls it a field full of lentils, whereas the parallel passage in 1 Chron. 11 says it was full of barley, but it could have been both.
2A number of commentators have instead suggested that Joab and Asahel’s names were assumed in the 37. Alternately, K&D suggested breaking out Ben-Maacatha as a third name in v. 34.
3Standardly spelled “Kabzeel,” but I am trying to follow the Hebrew pronunciation more closely. The beginning letter is not coph (which is pronounced like an English ‘k’) but rather qoph (which corresponds more to the English ‘q’), and the middle letter is not zayin (which is pronounced like the English ‘z’) but rather tsade (which is pronounced ‘ts’).
4Goldman noted that “Arabs and Persians apply the term ‘lion of God’ (which would be what ari-el would mean in Hebrew) to celebrated warriors.” But he also noted that the term could mean “altar-hearth” (which is how the AJV interpreted it) and that “The altar-hearth [was] an object of special sanctity, and Mesha, king of Moab, boasted of the capture of the altar-hearth from the city of Ataroth (Moabite Stone, line 12.)”
5The Hebrew word is a rare one based on the root ShM’. K&D suggested translating “privy council.”
6K&D commented that that was a “different man,” but Tsumura commented that it was the same man.
7The same goes for the slightly-different spellings for these guys in the 1 Chron. 11 parallel account.
8K&D, however, asserted that he was from Beth-pelet in the south of Judah (Josh. 15:27).
9and whose father’s name was Adiel (1 Chron. 27:25), possibly from the tribe of Simeon (1 Chron. 4:36).
10K&D suggested transliterating “Bney” as part of a proper name instead of translating it “son of.” (I did this in my 1 Chron. translation in the next verse.) Tsumura suggested instead that this verse was an “AXB pattern… meaning Eliahba the Shaalbonite and Jonathan, the sons of Jashen.”
11The Arabic and Syriac versions, to the contrary, indicate that he was from the Mount of Olives.
12The 1 Chronicles list omits “son of,” making it look like Ahithophel the Gilonite is the next name on the list, but Chronicles changes about three letters which turns “Ahithophel the Gilonite” into “Ahijah the Pelonite,” and none of the translators – ancient or modern – attempt to reconcile the two.
131 Chron. also changes one letter of his name in Hebrew to make “Igal” into “Joel” (not to be confused with other Biblical Joels who were born to the prophet Samuel, or commissioned by David to carry the ark to Jerusalem, or who wrote the book in the minor prophets.)
14The MT of 2 Sam. indicates that both of these guys were Joab’s armor-bearers, whereas the ancient versions of 2 Sam. as well as the MT of 1 Chron. 11 tags only Naharai as such.
AMy
original chart includes the NASB, NIV, and ESV, but their copyright
restrictions have forced me to remove them from the
publicly-available edition of this chart. NAW is my translation.
When a translation adds words not in the Hebrew text, but does not
indicate it has done so by the use of italics or greyed-out text, I
put the added words in [square brackets]. When one version chooses a
wording which is different from all the other translations, I
underline it. When a version chooses a translation which, in
my opinion, either departs too far from the root meaning of the
Hebrew word or departs too far from the grammar form of the original
text, I use strikeout. And when a version omits a
word which is in the original text, I insert an X. I also place an X
at the end of a word if the original word is plural but the English
translation is singular. I occasionally use colors to help the
reader see correlations between the various editions and versions
when there are more than two different translations of a given word.
There are three known Dead Sea Scrolls containing 2 Samuel 23: 4Q51
Samuela (containing parts of verses 1-6, 14-16, 21-22,
38-39 and dated between 50-25 BC), 1Q7 (containing vs. 9-12 and
dated c. 150BC), and 11Q5 Psalms (containing part of v.7 and dated
30-50 AD). Where the DSS is legible and in agreement with the MT,
the MT is colored purple. Where the DSS
supports the LXX or Vulgate with omissions or text not in the MT, I
have highlighted with
yellow the LXX and its translation into English, and where I
have accepted that into my NAW translation, I have marked it with
{pointed brackets}.
In the parallel Hebrew readings from 1
Chronicles 11, I have colored orange
the words which are spelled differently and colored grey
the words which are not in the 2 Sam. text. In most cases, the
orange words are synonyms for the words in the 2 Sam. 22 text
BVaticanus reads “soldier,” but the LXX and MT read “wounded.”
CLXX omits the first Josheb (Lucian Rescription does only a little better by rendering it Iesbaal) and renders Tachmonite as “Canaanite” (which is a different Hebrew word), Syriac instead renders it as “rank.”
DThere has historically been some question as to how to translate this: LXX = “third,” Syriac = תליתיא (“third rank”), Lucian Rescription = των τριων (“of the threes”), Old Latin = de tribus (“of the tribes”), Vulgate = inter tres (“among three”).
EQere reads with a yod instead of a vav at the end (הָעֶצְנִי). There are two Hebrew manuscripts which add the text which is in the LXX and in the parallel passage of 1 Chron 11 “he lifted his spear.” The LXX reading, however can be accounted for by its tradition of rendering ambiguous words with both possible meanings. Both “Edino” and “Ezno” mean “his spear/sharp instrument.” The Syriac supports the name “Edno” but translates “Eznite” as “he went down.”
FQere changes to the feminine spelling אֶחָת.
GQere changes the yod to vav to make the masculine gender more obvious, but that is just a spelling update.
HIn the previous phrase, the LXX & Vaticanus translated the Hebrew word in the Qere accurately as “his uncle,” then in this second phrase, MT reads “Akhokhiy,” LXX strangely changes it to “Sousitou,” Vaticanus repeats the MT Ketib reading of “Dodai.” Meanwhile Syriac omits “son of Dodai” and moves on to “son of Akhohi his cousin” (?).
IVaticanus, like the MT, omits “who were… in Serran,” but it’s in the LXX.
JQere suggests adding a yod [וְאַחֲרָיו] to make the suffix (“him”) more obvious, but it does not change the meaning.
KThere are other Hebrew manuscripts which match the Qere [דֹּדוֹ], and the ancient Greek and Latin versions are of that tradition which also matches the spelling of 1 Chron. 11. However, Yod – Vav substitutions are common and probably not thought of as making a change in the ancient Hebrew mind. DSS and Syriac omit the word, however.
LQere suggests adding a definite article (“the”) before this word, but DSS doesn’t have enough space for that extra Hebrew letter between the legible part of this word and the legible part of the previous word.
MSyriac and Targums read “when the Philistines insulted.” The only times in the books of Samuel that this verb appears are the five times Goliath is described in 1 Samuel 17:10ff as “insulting” (this verb) Israel, and the “insult” made by the 6-fingered man in the war at Gath whom David’s nephew struck down in 2 Sam. 21:21. In 1 Sam. 17, it was also Goliath who “went up,” not the Israelites. “Going up” is going to battle in 1 Sam. 29 9 & 11, not withdrawing from battle. A possible fit is 2 Samuel 5:17-19 at the beginning of David’s kingship, but the parallel in 1 Chron 11:13 says the location was [E]P[h]es dammim, which was only mentioned in 1 Sam. 17:1.
NLXX, Syriac, Targums, and Vulgate all insert an “and” here, but I don’t think it’s necessary.
OThis Hebrew word, validated by the DSS, LXX, and Vulgate as “went up,” is a term generally used of mounting an assault, not of retreating. Although the verb in the parallel account of 1 Chron. 11:13 is “fled,” the 1 Chron. account skips a couple of the verses of 2 Sam. and jumps from the beginning of the account of Eleazar to the end of the account of Shammah, so the verb “fled” in 1 Chr. 11:13 is not actually parallel to the the verb “went up” in 2 Sam. 2:9.
Pcf. Ephes-dammim in 1 Sam. 17:1. David wasn’t a warlord with soldiers in 1 Sam. 17, so this can’t be speaking of the same time, but it may be speaking of a later occasion where a border-skirmish occurred in the same place, or perhaps it could be translated figuratively as a “blood-border” and interpreted as the battlefront of any war, rather than a place name, but that is only a tentative hypothesis I have come up with.
QThe ancient unpointed form of this Hebrew word could be interpreted as either “sat” or “returned,” due to the fact that the י in ישב (“sat”) is weak and often disappears, and the ו in שוב (“returned”) is weak and often disappears, leaving only שב, and once the י is added to the front to form the imperfect (vav consecutive) tense, it becomes ישב, which could be what remains of either “sat” or “returned.” The Targums, Vulgate, Syriac, and MT all interpreted it as “returned.”
RDSS and Syriac (and thus the NIV) add “but” (-ו), but it is not in the LXX, Vulgate, Targums, or MT.
SDSS adds a locative he ה- (“struck there”) to the end of this verb and, later in this verse, to the end of “Yahweh wrought there,” but this does not substantially change the meaning.
Tcf. same verb in 1 Sam. 31:8&9 “Then it happened on the next day, when the Philistines came to strip down their victims, that they found Saul and three of his sons fallen on Mount Gilboa.” (NAW) Syriac, Targums, and Vulgate add “the slain.” The DSS and LXX do not support this insertion, but it doesn’t change the meaning.
ULucian Rescription instead strangely reads epi siagona (“upon the cheeks”).
Vcf. 2 Sam. 14 30, where Absalom burned Joab’s “barley lot.”
WDSS spells with ה at the end of the word, but this doesn’t change the meaning.
XThe 1 Chron. account has plural verbs, whereas the 2 Sam. account has singular verbs. The NLT reasonably interprets the plural to be, not “the [Israelite] people” (singular) who had “fled,” but rather “David and Shammah,” since Shammah was “with David.” The 1 Chron. account skips the end of the 2 Sam. account on Eleazar and the beginning of the 2 Sam. account of Shammah, so there is some uncertainty whether it is speaking of Eleazar or Shammah’s exploits here.
YLXX appears to be a transliteration of the Hebrew word in the MT of 2 Sam. here, but the Lucian Rescription follows the 1 Chronicles wording with petran (“rock”).
ZThe Qere suggests the reading from the parallel passage in 1 Chron. 11 שְׁלֹשָׁה (“three”) - singular instead of plural. Normally the plural form would mean “thirty,” but the LXX, Vulgate, Syriac, and Targums (as well as the parallel passage in 1 Chron. 11) all interpreted it as “three.” Possibly the plural form here in 2 Sam. indicates three men (a plurality) or that the thirty split into multiple groups of three. Syriac and Targums interpret “the thirty” as “the mighty-men.”
AANo other manuscripts I know of have this extra phrase. Since it merely repeats the previous verse, it doesn’t change or contradict anything.
ABThe final ה in 2 Sam. is part of the verb, but is a weak letter which can disappear without changing the meaning. Qere suggests inserting a penultimate yod (וַיִּתְאָיו), but this is just a spelling variation which doesn’t change the form or meaning.
ACVulgate follows the MT with “carried and brought,” but Douay omitted the first verb for his English translation.
ADThis is a Hiphil spelling of נסך. The 1 Chron. spelling is Piel, but there is no difference in meaning.
AESyriac, Targums, and Lucian Rescription insert “from” (which is in the 1 Chron. edition), but it doesn’t really make a difference in meaning.
AFLXX & Vulgate insert “that I should drink,” which is in the 1 Chron account, but not in the Syriac or Targums of the 2 Sam. account. Unfortunately, there is no known DSS manuscript where any part of this verse is legible.
AGAs in v.8, there is a variety of interpretation of this number. The MT text here is in construct form “third of,” but Qere suggests changing it to an absolute form “third” (הַשְּׁלֹשָׁה), which would match the 1 Chron. 11 spelling. The LXX and Vulgate render as a numeral (“three”) instead of an ordinal (“third”), a couple of Hebrew manuscripts render it שלשים (“thirty”), as do the Syriac רישׁא דתלתין גברין (“chief of 30 mighty-men”) and Targums רישׁ גִבָרַיָא (“chief of the mighty-men”).
AHcf. v.11
AIThe 2 Sam. reading “to him was a reputation” would have sounded exactly the same in Hebrew as the 1 Chron. “there was no reputation.” Qere suggests changing the last letter here to match the 2 Sam. reading (וְלוֹ).
AJ“first” is not in the Vaticanus or LXX, it was just added by Brenton for interpretation. Jerome appears to have done the same thing Brenton did, for “first” does appear in the Vulgate.
AKVulgate reads as though it were ו (“and”), Syriac & Targums read as though it were הוא (“He”), LXX as though it were אל (“those”). Aquila uses the literal translation of the MT oti (“such that”), and the 1 Chron. parallel is “beside the two.” K&D asserted in their commentary, “הֲכִי has the force of an energetic assurance: “Is it so that,” i.e., it is certainly so (as in 2Sam. 9:1; Gen. 27:36 & 29:15).”
AL Vulgate, Syriac, LXX, and Targums omit the word “son” which is in the MT, probably because it meant “of the class of” rather than “the son of.”
AMQere suggests adding an “L” to the end of this word (חַיִל), changing the meaning from “living” to “strength/means/wealth” and matching the 1 Chron. 11 spelling. This is also what the Vulgate and Syriac and Targums do. LXX, instead reads it as the pronoun “he,” but that would require a different spelling in Hebrew (הוא = “he”).
ANLXX inserts “sons of,” Syriac and Targums substitute “mighty men,” but the Vulgate translated it literally as “lions” (although, as we see later in the verse, the Hebrew word for “lion” does not end with ל, so this is a somewhat different word in Hebrew), and ESV plays it safe by simply transliterating the word as “ariels.”
AOQere suggests omitting the “H” at the end of the word (הָאֲרִי), which would match the spelling in 1 Chron. 11, but it makes no difference in meaning.
APSyriac reads “forest” (יאר) instead of באר (“pit”).
AQThe subject “he” is emphatic in the Hebrew, Greek, Aramaic, and Latin, but most English translators have not brought this over into English.
ARSince “Egypt” is a definite noun, the translation of the phrase without definite articles in 2 Samuel is exactly the same as it is with the definite articles in the parallel passage in 1 Chron. For what it’s worth, the word “man” is repeated in the MT, LXX, Vulgate, and Syriac, but most English versions have not carried the first “man” through into English.
ASQere
suggests אִישׁ
(“man”) instead of אשר
(“who”), which would change the 2 Sam.
text to match the 1 Chron. text. Several Hebrew manuscripts support
this, as do the ancient Septuagint, Vulgate, Syriac, and Targums.
Note that two of the three consonants in the word are the same, so
this could be an error in the MT copy of 2 Sam.
Concerning the
next word, the other three times it appears in the books of Samuel
(as well as most of the rest of the Bible), it follows the word for
“good” or “beautiful” (1 Sam. 17:42; 2 Sam.
11:2; 14:27), but here “looking” stands alone, as it
does in Isa. 53:2.
ATcf. Philistine spears described the same way in 1 Sam. 17:7; 2 Sam. 21:19; and 1 Chr. 20:5. Also note the insertion in the LXX earlier on in this verse which may be a match.
AUSyriac adds “...and he excelled the thirty...”
AVThe Greek is literally “of the threes… and to the three;” “Second” and “first” are not in the Greek; they were added by Brenton to explain. Lucian Rescription adds a pronoun to the first instance: “his three.”
AW“First” is not in the Vulgate; it was inserted by Douay to explain.
AXTargums and LXX read “three” instead of “thirty” (actually LXX reads “threes”), but Syriac and Vulgate support the MT “thirty.”
AYStrangely, the Syriac instead reads, “he did deeds.”
AZGreek Lucian Rescription reads julakhn (“guard”) – which is also Lamsa’s translation of the Syriac. It is a unique word with the root meaning of “hearer” (which is how the LXX translated it) found outside this passage only in 1 Sam. 22:14 (describing David’s role in Saul’s court) and Isa. 11:14 (describing a subservient nation).
BAThe next word only occurs in Numbers 23:17 and Job 2:6 – literally “behold him.”
BBThe LXX translators thought it was debatable whether the Hebrew word dodo should be transliterated as a proper name (“Dodo”) or whether it should be translated “his uncle,” so they put it both ways.
BCThe rest of this verse is missing in the Syriac.
BDVulgate and Targums write in the explicit preposition (“from”) found in the parallel passage of 1 Chron., but it’s not necessary due to the construct grammar of Hebrew by which “of” or “from” would be assumed. It doesn’t change the meaning even when the LXX invents a new preposition “in.”
BEThe Vaticanus edition of the LXX leaves out Elika (like the 1 Chron. account does), but he is there in the majority of LXX editions.
BFDouay slipped here; the Vaticanus actually reads Arari, which is the Hebrew spelling in the MT of 1 Chron. based on the Hebrew word for “mountain,” not that of 2 Sam. which is based on the Hebrew word for “tremble.” The Syriac also supports the 1 Chron. spelling, but with proper names, it doesn’t make a real difference, and it is not reasonable to expect them to retain the exact same spellings across millennia and multiple translations.
BG“Mebunnai” can mean “of the sons of,” so this is a translation rather than a transliteration of the Hebrew.
BHVaticanus reads as though the second radical in the Hebrew name is a nun, but it is actually a shin, and the majority of Greek manuscripts (as well as the Syriac, Targums, and Vulgate) follow the MT with an “s” sound instead of an “n.”
BIThe Vaticanus reads “Illon,” like the 1 Chron. 11 passage does, whereas the majority of Greek manuscripts (as well as the Syriac, Targums, and Vulgate) read Z/Salmon, like the MT of this verse in 2 Sam.
BJThe Greeks seemed to tend to drop out the hard palatal fricative phoneme ח (“kh/ch”) from these Hebrew words. Both of them are missing from the Greek transcription of this Hebrew name, but that is not an intentional corruption, it has mostly to do with the differences between the way different languages handle different alphabet sounds. Both of these characters are in the Vulgate and Targums, but the Syriac has a reading out in left field: טור ביתא (“mount house”).
BKRalphs’ edition of the LXX starts this name with an “m” sound like the MT does, but the Vaticanus started it with an “n” sound. These two liquid phonemes are closely-related sounds, however.
BLThis is the Vaticanus reading, which has nothing to do with the name in Hebrew. Most Greek Septuagint manuscripts (as well as the Syriac, Targums, and Vulgate) instead read like the Hebrew name, except in the LXX, where the first and last letters are missing, the first due to the Greek avoidance of the aspirant character (noted above). The LXX (Rahlfs’ edition) follows the MT exactly in this verse, but the Vaticanus skips Khelev’s heritage as well as Ittai’s name, then adds a bunch of names at the end of the verse.
BMThe parallel passage in 1 Chron. spells this name with a “d” instead of a “b/v” at the end, and the Vaticanus and NIV follow that spelling. The LXX, Targums, and Syriac all support the MT spelling. The phonemes for “d” and “b” are very similar, however, and do not necessarily mean a different name.
BNThe LXX here is a transliteration of the MT Hebrew for “streams of Gaash.”
BOSyriac, Targums, and Vulgate support the MT spelling here, but the LXX supports the spelling found in the MT of the parallel passage in 1 Chron. Curiously, the Vaticanus conflates both spellings, using both a “d” and an “r” in the name!
BPThe following names were printed at the end of v.29 in the Vaticanus instead of here.
BQLXX matches the 1 Chron. spelling “Abiel.” LXX and Syriac add “son of,” and the Syriac changes “Arbathite” to “Gileadite” – which was a different place.
BRLucian Rescription changes it to iassai o gounei (“to heal the knees”?)
BSThe standard LXX edition Eliasou is closer to the Hebrew. The Syriac adapts it to Hannah’s husband’s name Elkhana.
BTThe “r” and the “d” in Hebrew look very similar, to the LXX translators must have misread the 2nd one in this word. The Vulgate reads like the MT, the Targums of 2 Sam. 23 go both ways “harar” and “harad,” and the Syriac goes with “har,” translating it “Mount of Olives”!
BUAgain the Vulgate spelling is further off from the MT spelling than Ralfs’ edition of the LXX is.
BVTargums and Vulgate agree with the MT שָׁרָר, but the Rahlfs-LXX reads as though the Hebrew were שרד , Vaticanus-LXX as though it were ערא, Alexandrinus-LXX as though it were ערדת , and Lucian Rescription LXX as though it were סחרו (which is close to the 1 Chron. spelling), Syriac has אשׁדד (“Ashdod”).
BW “son of” is omitted in the 1 Chron. account and here in the Syriac, so NIV & ESV omit. But it is in the MT, Vulgate, LXX, and Targums of this verse.
BXThe Vaticanus omits the name “Paarai” which is in the Hebrew and the majority of Greek manuscripts. The next phrase, “son of,” is not in the LXX or Vaticanus, but is an interpretation Brenton made in his translation to English.
BYBHS cited some Hebrew manuscripts which read arkhi (instead of arbi), which the Greek versions might have been following.
BZQere reads חֶצְרַי, which is the reading of all the ancient versions (Targums, Syriac, LXX, Vulgate).
CA“The son” is not here in the Vaticanus or LXX. Vaticanus translated mitsobah as poly-dyna-mews. LXX correctly interpreted the mem as meaning “from,” but instead of transliterating Tsobah, translated “valor.”
CBLXX spells the proper names more closely to the MT than the Vaticanus does here.
CCBrenton alone among the English versions attempted to reconcile the 2 Sam. “son of” with the 1 Chron. “brother of,” but this was despite the LXX (and Targums, Syriac, and Vulgate), which supports the MT in both passages. This isn’t necessarily a textual error; it is very common to have a brother and a father with the same name.
CDVaticanus got the middle letters switched, but the standard LXX has them in the same order as the MT.
CEQere removes the final yod, making “bearers” singular, and matching 1 Chron. נֹשֵׂא. It is also singular in the LXX, Syriac, Targums, and Vulgate of 2 Sam.
CFThe Vaticanus inserted a ν (“n”) where there should have been a ρ (“r”), but the standard LXX reads with the ρ. The Syriac, strangely, substitutes “Lachish” for “Ithrite.”
CG“Iunius’ coniecture is, that all those there rehearsed after Vriah, sauing Zabad, v. 41. whom he thinketh to come in place of Elika here mentioned, v. 25. (who might be slaine) were the captaines that kept the confines and borders of Israel.” ~Willett