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Joelah, and Zebadiah, the sons of Jeroham of Gedor.

6. the Korahites] Probably not the Levitic but the Calebite sons of Korah (ii. 43), who belonged to Judah, are meant.

8‒15.

Gadite Adherents of David.

⁸And of the Gadites there separated themselves unto David to the hold in the wilderness, mighty men of valour, men trained for war, that could handle shield and spear; whose faces were like the faces of lions, and they were as swift as the roes upon the mountains; ⁹Ezer the chief, Obadiah the second, Eliab the third; 8. And of the Gadites] The Gadites had the name of marauders (Genesis xlix. 19), and David’s mode of life would attract them.

Chronologically verse 8 should precede verse 1; David was first “in the hold” and afterwards in Ziklag. On the reference to Gad and Manasseh (verse 19) see 2 Chronicles xv. 9. separated themselves] i.e. left their brethren east of Jordan and came west. to the hold in the wilderness] It is uncertain whether this hold be or be not the cave of Adullam. On the latter see xi. 15, note. shield and spear] The reference is to the manner of fighting in David’s day. At the threat of an attack an army was drawn up in close array, shield touching shield and spears carried at the charge. Only in a high state of discipline could men quickly and effectively handle shield and spear thus (1 Samuel xvii. 2, 8, 21). (The Authorized

Version, “shield and buckler,” follows a mistake of several early editions of the printed Hebrew text.) as the roes] In David’s lament (2 Samuel i.) Jonathan is compared to a lion (verse 23) and to a gazelle (verse 19 margin, the same Hebrew word as for roe here).

¹⁰Mishmannah the fourth, Jeremiah the fifth; ¹¹Attai the sixth, Eliel the seventh; ¹²Johanan the eighth, Elzabad the ninth; ¹³Jeremiah the tenth, Machbannai the eleventh.

10. Jeremiah, the fifth] Compare verse 13, Jeremiah the tenth. A very slight difference of spelling distinguishes the two words in the Hebrew.

¹⁴These of the sons of Gad were captains of the host: he that was least was equal to ¹ an hundred, and the greatest to ¹ a thousand. ¹ Or, over.

14. he that was least ... thousand] Compare Leviticus xxvi. 8; Isaiah xxx. 17.

¹⁵These are they that went over Jordan in the first month, when it had overflown all its banks; and they put to flight all them of the valleys, both toward the east, and toward the west.

15. in the first month] In Nisan (the month of harvest) when the snow was melting and filling all streams; compare Joshua iii. 15.

all them of the valleys] i.e. all inhabitants of the valleys who in the interest of Saul sought to bar their march westward to join David.

16‒18.

Amasai and His Companions.

16‒18. These interesting and beautiful passages are so different in style and sentiment from what precedes and what follows that they would seem to be drawn from another source. It is quite possible that they were inserted thus between Gad and Manasseh by the Chronicler himself; but that they are a later addition is probable from the fact that the adherents who came from Benjamin and perhaps Judah (verses 5‒7, see note on Gederathite) are given above, verses 1‒7.

¹⁶And there came of the children of Benjamin and Judah to the hold unto David.

16. to the hold] See verse 8, notes.

¹⁷And David went out to meet them, and answered and said unto them, If ye be come peaceably unto me to help me, mine heart shall be knit unto you: but if ye be come to betray me to mine adversaries, seeing there is no wrong ¹ in mine hands, the God of our fathers look thereon, and rebuke it. ¹ Or, violence.

17. David went out to meet them] Instead of letting himself be surprised he took up a favourable position in advance from which he could hold parley with them. The south of Judah with its ravines and cliffs affords many such positions.

the God of our fathers, etc.] Compare the equally fine assertion of integrity of conduct and of faith in God made by David in 1 Samuel xxiv. 11 ff. If it be felt that in the later idealisation, which must be recognised, we lose our knowledge of the real David, it should be remembered that this very idealisation is in itself proof of the greatness of David in mind and soul. The strong but simple faith and the magnanimous bearing of David, which such a passage as the present portrays, are no doubt true to fact, for they provide precisely that historical basis without which the reverent and loving idealisation of later generations had never come into existence.

¹⁸Then the spirit came ¹ upon Amasai, who was chief of the thirty ², and he said, Thine are we, David, and on thy side, thou son of Jesse: peace, peace be unto thee, and peace be to thine helpers; for thy God helpeth thee. Then David received them, and made them captains of the band. ¹ Hebrew clothed.

² Another reading is, captains.

18. the spirit came upon A.] Literally a spirit (i.e. from God) clothed itself with (i.e. entered into) Amasai. Compare 2 Chronicles xxiv. 20; Judges vi. 34.

Amasai] Probably to be identified with “Amasa” (2 Samuel xvii.

25, xix. 13). chief of the thirty] Thus the Kethīb; the Authorized Version], following the Ḳerī, has “chief of the captains”; so also xi. 11, where see note.

Thine are we, David, and on thy side] Literally “For thee, David, and with thee.” This response “Thine are we ... helpeth thee” is a fine fragment of Hebrew poetry, having an early simplicity of style, which

it is peculiarly interesting to find in so late a book as Chronicles. It is assuredly not the composition of the Chronicler, but must be derived from some independent source, and is perhaps a really old traditional saying about David. See the Introduction § 5, p. xxxv. for thy God helpeth thee] David’s frequent escapes from Saul were felt to be due to Divine protection.

19‒22.

Manassite Adherents.

¹⁹Of Manasseh also there fell away some to David, when he came with the Philistines against Saul to battle, but they helped them not: for the lords of the Philistines upon advisement sent him away, saying, He will fall away to his master Saul to the jeopardy of our heads.

19. when he came with the Philistines] See 1 Samuel xxviii. 1, 2, xxix. 1‒11. but they helped them not] David’s men did not help the Philistines. upon advisement] “After consideration”; literally “by counsel.”

Compare xxi. 12, “advise thyself.” to the jeopardy of our heads] Rather, at the price of our heads.

David became son-in-law to Saul at the price of the lives of two hundred of the Philistines (1 Samuel xviii. 27); their lords here (in Chronicles) express their dread lest David reconcile himself to Saul by some act of treachery and slaughter done against his present Philistine patrons; compare 1 Samuel xxix. 4 (“with” = “at the price of”).

²⁰As he went to Ziklag, there fell to him of Manasseh, Adnah, and Jozabad, and Jediael, and Michael, and Jozabad, and Elihu, and Zillethai, captains of thousands that were of Manasseh.

20. As he went] i.e. As he returned (1 Samuel xxx. 1).

Jozabad] This name occurs twice; possibly in the original list different patronymics were attached to the two mentions of the name. captains of thousands] Compare xv. 25; Micah v. 2. Tribes were divided into “thousands” which were subdivided into “hundreds.”

These divisions were of civil as well as of military significance.

²¹And they helped David against the band of rovers: for they were all mighty men of valour, and were captains in the host.

21. the band of rovers] The reference is to the Amalekites who burnt Ziklag (1 Samuel xxx. 1 ff.). The Hebrew word gĕdūd, here translated “band,” is translated “troop” in 1 Samuel xxx. 8, 15. and were captains] Render, and they became captains.

²²For from day to day there came to David to help him, until it was a great host, like the host of God. 22. the host of God] The phrase comes from Genesis xxxii. 2; compare Psalms lxviii. 15 (Revised Version) “a mountain of God.” The epithet “of God” is used to distinguish a thing as “very great.”

23‒40 (compare 2 Samuel v. 1).

The Forces which came to Hebron to make David King.

²³And these are the numbers of the heads of them that were armed for war, which came to David to Hebron, to turn the kingdom of Saul to him, according to the word of the Lord.

23. And these are, etc.] It may confidently be said that the list as it stands is the composition of the Chronicler himself, for the syntax and vocabulary of the passage are his, and there is no evidence to suggest that its statements are based on those of some ancient document. Its value in the idealistic account of David which the Chronicler furnishes is obvious, implying as it does not only that the northern as well as the southern tribes concurred whole-heartedly in the election of David, but also that the occasion was one of great military display. On the huge numbers alleged to have come from the North (Zebulun, Naphtali, Dan, and Asher being credited with 155,600 warriors) compare the following note, and, in general, on midrashic exaggeration of numbers in Chronicles see the note on 2 Chronicles xvii. 14.

²⁴The children of Judah that bare shield and spear were six thousand and eight hundred, armed for war.

24. six thousand and eight hundred] Contrast the numbers assigned to the northern tribes in verses 33 ff. It may be the idea of the Chronicler that the unanimous support of the southern tribes could be assumed, and that only chosen representatives of these tribes attended. But much more probably the multitudes of Zebulun (verse 33), etc. are simply due to his desire to magnify the share taken by the north, whilst the problem of the numerical contrast with Judah, etc. did not present itself to him as it does to us.

²⁵Of the children of Simeon, mighty men of valour for the war, seven thousand and one hundred. ²⁶Of the children of Levi four thousand and six hundred.

25. Simeon] The most southerly of the tribes (iv. 24‒31). The tribes are mentioned in order from south to north.

²⁷And Jehoiada was the leader of the house of Aaron, and with him were three thousand and seven hundred; 27. of the house of Aaron] Jehoiada was not high-priest, but leader of the warriors of the house of Aaron. He may be the same person as the father of Benaiah (xi. 22). Leader (Hebrew nagīd) is the title given to the “Ruler” of the Temple (ix. 11).

²⁸and Zadok, a young man mighty of valour, and of his father’s house twenty and two captains.

28. Zadok] In xxvii. 17 he seems to occupy the position assigned to Jehoiada in verse 27. Perhaps he succeeded him.

²⁹And of the children of Benjamin, the brethren of Saul, three thousand: for hitherto the greatest part of them had kept ¹ their allegiance to the house of Saul. ³⁰And of the children of Ephraim twenty thousand and eight hundred, mighty men of valour, famous men in their fathers’ houses.

¹ Hebrew kept the charge of the house.

29. hitherto] i.e. up to the time referred to in 2 Samuel v. 1.

³¹And of the half tribe of Manasseh eighteen thousand, which were expressed by name, to come and make David king.

31. which were expressed by name] Suggesting that a census list was kept, recording however not necessarily individuals but simply households. The phrase does not mean picked representatives.

Note how the Chronicler skilfully lightens his statistics by some descriptive phrase: so also in verses 32 ff.

³²And of the children of Issachar, men that had understanding of the times, to know what Israel ought to do; the heads of them were two hundred; and all their brethren were at their commandment.

32. that had understanding of the times] Compare Esther i. 13, “which knew the times.” “Times” are “opportunities,” “vicissitudes” (compare xxix. 30), “experiences,” good or bad (compare Psalms xxxi. 15). The phrase means, therefore, “men of experience, having knowledge of the world.” Some suppose that the phrase refers to astrological skill (knowledge of auspicious “times and seasons”).

³³Of Zebulun, such as were able to go out in the host, that could set the battle in array, with all manner of instruments of war, fifty thousand; and that could order the battle array, and were not of double heart. ³⁴And of

Naphtali a thousand captains, and with them with shield and spear thirty and seven thousand. ³⁵And of the Danites that could set the battle in array, twenty and eight thousand and six hundred. ³⁶And of Asher, such as were able to go out in the host, that could set the battle in array, forty thousand.

33. such as were able, etc.] This description is intended to exclude mere lads (such as David appeared to be, 1 Samuel xvii. 33) who might be in attendance on the warriors. that could order, etc.] i.e. who moved as one man in battle array; compare verse 8, note on shield and spear. For “of double heart” compare 2 Chronicles xxx. 12, “one heart.”

³⁷And on the other side of Jordan, of the Reubenites, and the Gadites, and of the half tribe of Manasseh, with all manner of instruments of war for the battle, an hundred and twenty thousand.

37. an hundred and twenty thousand] Evidently a round number, giving 40,000 to each tribe; compare verse 36.

³⁸All these, being men of war, that could order the battle array, came with a perfect heart to Hebron, to make David king over all Israel: and all the rest also of Israel were of one heart to make David king.

38. with a perfect heart] i.e. with whole, undivided heart.

³⁹And they were there with David three days, eating and drinking: for their brethren had made preparation for them.

39. eating and drinking] The feasting probably began with the sacrificial meal by which a covenant was usually ratified; compare Genesis xxxi. 46, 54.

⁴⁰Moreover they that were nigh unto them, even as far as Issachar and Zebulun and Naphtali, brought bread on asses, and on camels, and on mules, and on oxen, victual of meal, cakes of figs, and clusters of raisins, and wine, and oil, and oxen, and sheep in abundance: for there was joy in Israel.

40. they that were nigh unto them] The relatives of the assembled warriors cared for their needs. as far as Issachar] Even those warriors who came from the northern districts were provisioned by their kinsfolk.

Chapter XIII. 1‒14 (= 2 Samuel vi. 1‒11).

Removal of the Ark from Kiriath-jearim to the House of Obed-edom. Death of Uzza.

In harmony with his conviction that the acts of David in promoting or instituting the religious ceremonial of Israel were the supremely important events of his reign, the Chronicler represents the removal of the Ark from Kiriath-jearim as being the first concern of the new monarch and his first action subsequent to the capture of Jerusalem.

David’s building of a royal residence for himself and his family in Jerusalem, and his victories over the Philistines, which in 2 Samuel precede the removal of the Ark, are relegated to the second place in Chronicles (see chapter xiv.). The transposition of order is effected by means of the introductory verses 1‒4, which are from the Chronicler’s own hand.

It is convenient to draw attention here to a matter of some importance in the narrative of Chronicles, viz. that the Chronicler believed the Tabernacle (Mishkān) of the Lord (Exodus xxxv.‒xl.) “which Moses made in the wilderness” (1 Chronicles xxi. 29) to be in existence in David’s day and to be standing at Gibeon (see xvi. 39, and 2 Chronicles i. 3). Yet when the Ark was taken into the city of David it was placed not in the Mishkān but “in the tent (Ohel) which David pitched for it” (xvi. verse 1 = 2 Samuel vi. 17). Thus in Chronicles the two holy things, the Ark and the Tabernacle, are represented as separated, and a separate daily service has to be instituted for each; Asaph and his brethren being said to minister before the Ark in the city of David (1 Chronicles xvi. 37), and Zadok and his brethren before the Tabernacle at Gibeon (xvi. verse 39).

The worship at Gibeon as well as Jerusalem entailed a manifest breach of the Deuteronomic law that at one sanctuary only must worship be offered. It is hard to say what the Chronicler thought of David’s strange disregard of a stringent law which (on the Chronicler’s theory) was well known to David, and which the Chronicler used as one of the criteria distinguishing the good from the evil kings from Solomon onwards. Doubtless David’s ecclesiastical arrangements were regarded as temporary, pending the building of the Temple, but surely the Mishkān could have been removed to Jerusalem almost as easily as the Ark. Why then does the perfect king fail in this duty? The Chronicler ignores the difficulty completely, probably because he was unable to see or conjecture any adequate explanation of David’s conduct. It goes without saying that in reality the Deuteronomic law of the one sanctuary was of much later origin than the time of David, and the difficulty is an unreal one.

¹And David consulted with the captains of thousands and of hundreds, even with every leader.

1. David consulted with the captains, etc.] The Chronicler is fond of associating the people with the king in religious measures so as to minimise the appearance of arbitrary power which is suggested by the language of the books of Samuel and of Kings; compare verse 4 (the assembly said that they would do so), also 2 Chronicles xxx. 2, 4. Similarly in xxviii. 2 the king addresses the elders as My brethren.

Doubtless the Chronicler had in mind Deuteronomy xvii. 20.

²And David said unto all the assembly of Israel, If it seem good unto you, and if it be of the Lord our God, let us send abroad every where unto our brethren that are left in all the land ¹ of Israel, with ² whom the priests and Levites are in their cities that have suburbs ³, that they may gather themselves unto us: and let us bring again the ark of our God to us: ¹ Hebrew lands. ² Or, and with them to the priests and Levites which are &c. ³ Or, pasture lands.

2. let us send abroad every where] The Hebrew phrase is peculiar; let us spread, let us send, i.e. let the invitation be sent far and wide throughout the land and not limited to the southern tribes. the priests and Levites] In Samuel no mention of the Levites is made in the account of the removal of the Ark. The Chronicler retells

the story in accordance with the conviction that the complete Levitical ceremonial with which he was familiar was actually in operation in the days of David. in their cities that have suburbs] or, as margin, ... that have pasture lands; i.e. following the provision that cities are to be assigned to the Levites with “suburbs for their cattle and for their substance, and for all their beasts” (Numbers xxxv. 2‒7; compare Joshua xiv. 4, xxi. 2).

³for we sought not unto it in the days of Saul. ⁴And all the assembly said that they would do so: for the thing was right in the eyes of all the people.

3. we sought not unto it] The meaning is to seek with care, to care for. Compare xv. 13.

⁵So David assembled all Israel together, from Shihor the brook of Egypt even unto the entering in of Hamath, to bring the ark of God from Kiriath-jearim.

5. from Shihor the brook of Egypt] Shihor was the name of the brook (now wady el-Arish) which divided Palestine from Egypt (Joshua xiii. 3, xv. 4; Jeremiah ii. 18). the entering in of Hamath] Hamath (now Hama) is on the Orontes, see note on xviii. 5. The entering in of Hamath is to be identified with the Beḳā‘a, a broad valley between Lebanon and AntiLibanus watered by the Orontes, Bädeker, Palestine⁵, p. 372. It is mentioned as on the northern frontier of Israel in Joshua xiii. 5; 1 Kings viii. 65, and elsewhere.

⁶And David went up, and all Israel, to Baalah, that is, to Kiriath-jearim, which belonged to Judah, to bring up from thence the ark of God, the Lord that sitteth ¹ upon the cherubim, which ² is called by the Name. ¹ Or, dwelleth between. ² Or, where the Name is called on.

6. to Baalah, that is, to Kiriath-jearim] A Gibeonite city, probably Ḳaryet el-‘Enab (“City of Grapes”) some 7 miles north-west of Jerusalem. Compare Joshua xv. 9; in Joshua xv. 60 Kiriath-baal. sitteth upon the cherubim] Compare Ezekiel i. 26. which is called by the Name] The God whose is the Ark is here distinguished from the gods of the nations as the God who bears the ineffable Name.

⁷And they carried the ark of God upon a new cart, and brought it out of the house of Abinadab: and Uzza and Ahio drave the cart.

7. a new cart] A new cart was chosen as one which had not been profaned by common work. So (Judges xvi. 11, 12) new ropes “wherewith no work hath been done” were used in the attempt to bind the consecrated man, Samson. So also (Mark xi. 2, 7) our Lord rode into Jerusalem on a colt “whereon no man ever yet sat.” the house of Abinadab] Compare 1 Samuel vii. 1, 2; also 2 Samuel vi. 3. Here the Ark had been since the Philistines restored it to Israelite territory.

⁸And David and all Israel played before God with all their might: even with songs, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets.

8. played] The Hebrew word means to sport, to dance (compare xv. 29). with all their might: even with songs] A better reading than that of 2 Samuel vi. 5, with all manner of instruments made of fir wood. psalteries] The instrument here meant (Hebrew nēbhel) “is generally identified at the present day with an instrument called the santir still in use among the Arabs. This consists of a long box with a flat bottom covered with a somewhat convex sounding-board over which the strings are stretched.” (Nowack, Hebräische Archäologie, I. 275.) The “harp” (Hebrew kinnōr) was a simpler instrument (like the Greek Kithara), a lyre rather than a true harp.

For a full discussion of nēbhel and kinnōr see Driver, Amos, p.

234, or the articles Music in Encyclopedia Biblia or Hastings’ Dictionary of the Bible.

⁹And when they came unto the threshing-floor of Chidon, Uzza put forth his hand to hold the ark; for the oxen stumbled ¹. ¹ Or, were restive Or, threw it down.

9. the threshing-floor of Chidon] LXX. (B) omits of Chidon. In 2 Samuel vi. 6, Nacon’s threshing-floor. Nacon is probably a textual blunder. to hold the ark] The Chronicler from a feeling of reverence shrinks from saying, and took hold of it (2 Samuel vi. 6).

stumbled] margin threw it down, but the meaning is perhaps rather, let it go, i.e. let the cart on which the Ark was slip backwards.

The same Hebrew word is used 2 Kings ix. 33; there Jehu in his mocking humour says not, Throw her down, but, Let her go, an ambiguous command meant to throw as much responsibility as possible upon those who obeyed it.

¹⁰And the anger of the Lord was kindled against Uzza, and he smote him, because he put forth his hand to the ark: and there he died before God. 10. before God] In 2 Samuel vi. 7, by the ark of God.

¹¹And David was displeased, because the Lord had broken forth upon Uzza: and he called that place Perez-uzza ¹, unto this day. ¹²And David was afraid of God that day, saying, How shall I bring the ark of God home to me? ¹ That is, The breach of Uzza.

11. was displeased] Rather, was wroth, presumably against his advisers for not warning him that the method adopted for the removal of the Ark was wrong; compare xv. 13. had broken forth] Literally as Authorized Version, had made a breach upon Uzza. Compare Exodus xix. 22.

Perez-uzza] The meaning of the name is given by the margin The breach of Uzza.

¹³So David removed not the ark unto him into the city of David, but carried it aside into the house of Obed-edom the Gittite.

13. Obed-edom the Gittite] As Gittite means man of Gath, Obededom was doubtless of Philistine origin; perhaps he attached himself to David during David’s sojourn among the Philistines. In xv. 18, 24, xvi. 38, xxvi. 4 an Obed-edom is mentioned as a Levite and a porter (doorkeeper) for the Ark, and elsewhere (xv. 21, xvi. 5) as a singer (see the notes on xv. 18, and xvi. 38).

¹⁴And the ark of God remained with the family of Obed-edom in his house three months: and the Lord blessed the house of Obed-edom, and all that he had.

14. with the family of Obed-edom in his house] Render, by (i.e. near) the house of Obed-edom in its own house. The Chronicler (regarding Obed-edom as a foreigner if not also an idolater) finds it necessary to alter the expression found in 2 Samuel vi. 11, “in the house of Obed-edom the Gittite.” (On the significance of the name— literally servant of Edom—see Driver, Samuel², pp. 268, 269.) blessed] Targum blessed with sons and sons’ sons.

Chapter XIV. (= 2 Samuel v. 11‒25).

David at Jerusalem. Two Philistine Attacks Repulsed.

The Chronicler derives this chapter from Samuel but gives it in a setting of his own. To agree with Samuel it should immediately follow 1 Chronicles xi. 9 and should immediately precede 1 Chronicles xiii.

1. In Samuel the two attempts to remove the Ark to the city of David, the first unsuccessful, the second successful, are related in immediate succession; the Chronicler interposes between them the double repulse of the Philistines. See the head-note to chapter xiii.

1, 2.

Hiram’s [first] Embassy to David.

The dislocation of the narrative mentioned in the last note has concealed the occasion of Hiram’s embassy. The narrative of 2 Samuel v. 9‒11 suggests that Hiram heard of the building works which David was carrying on at Jerusalem and so sent materials and workmen to assist. David accepted the welcome offer (which ultimately led to an alliance) as a sign of Divine favour.

¹And Hiram king of Tyre sent messengers to David, and cedar trees, and masons, and carpenters, to build him an house. ²And David perceived that the Lord had established him king over Israel, for his kingdom was exalted on high, for his people Israel’s sake.

1. Hiram] Other forms of this name are Huram and (1 Kings v. 10, 18) Hirom.

3‒7 (= iii. 5‒8 and 2 Samuel v. 13‒16).

David’s Family in Jerusalem.

³And David took more wives at Jerusalem: and David begat more sons and daughters.

3. more wives] In 2 Samuel v. 13 more concubines and wives.

The Chronicler omits or modifies statements which tend to David’s discredit.

⁴And these are the names of the children which he had in Jerusalem; Shammua, and Shobab, Nathan, and Solomon; ⁵and Ibhar, and Elishua, and Elpelet; ⁶and Nogah, and Nepheg, and Japhia; ⁷and Elishama, and Beeliada, and Eliphelet.

4. these are the names] The names seem better preserved here than in either of the parallel passages; compare notes on iii. 5‒8.

Shammua ... Solomon] All these four are attributed to Bath-shua (= Bath-sheba) in iii. 5.

8‒17 (= 2 Samuel v. 17‒25).

The Double Repulse of the Philistines.

⁸And when the Philistines heard that David was anointed king over all Israel, all the Philistines went up to seek David: and David heard of it, and went out against ¹ them.