Harmony Upon 2 Samuel, Book 2 · Chapter 23

Harmony Upon 2 Samuel · Book 2 · Chapter 23

p. 130CHAP. 23.

1. Quest. v. 1. Why these are said to be the last words of Dauid.

1. THe Chalde paraphrast seemeth so to vnderstand these words, because they should be fulfilled in the last times: but then many of Dauids Psalmes beside might be called his last words, which doe prophecie of the kingdome of the Messiah, which should be reuealed in the latter age of the world.

2. Some giuegive this sense, they are called the last words, because Dauid doth make this as his last will and Testament, which he chaunged not, though he spake and did many things after: it was a confession of his constant and vnchaungable faith touching the Messiah, which he held vntounto the end: Mar. Osiand. But in this sense many of the first words of Dauid, as that prophecie of the Messiah Psal. 2. might be called his last words, because Dauid held that faith to the end.

3. Diuerse doe take them to be Dauids last words in respect of the rest of the Psalmes: this was made last of them all. Vatab. Borrh. Genevens.

4. But I rather thinke with Iunius, that these were the last solemne words which Dauid vttered, after he had charged his sonne Salomon, and commended him vntounto God, by that prayer Psalm. 72. herein imitating Iaacob, and Moses, who beeing readie to die blessed the 12. Tribes: these words then though here set downe, yet were in order of time last: Iun.

2. Quest. v. 1. Of the fowre titles, which Dauid here giueth himselfe.

1. Dauid nameth himselfe by his father Ishai, as not beeing ashamed of his meane parentage, and the obscuritie of his familie, from the which he was aduanced to the kingdome; Osiand. As also he maketh speciall mention of him, because he was appointed of God, out of whose stocke and familie should come for the present the Kings of Israel, and for the time to come the Blessed Messiah, as Isai. 11.1. There shall come a rod forth of the stocke of Ishai. Borrh.

2. Secondly, he setteth forth his dignitie, he was set vp on high, that is, exalted to the regall dignitie.

3. His vocation also is expressed, the Annointed of the God of Iaacob: the Latine readeth, cui constitutum est de Christo, &c. to whom it was appointed concerning Christ: that is, who was assured and confirmed concerning the Messiah to come of his seed: Osiand. But the words in the originall will not beare this interpretation: for there is onelyonly expressed the Messiah, not, of or concerning the Messiah; he was then the Annointed of God, to the kingdom of Israel, but therin also a type of the Messiah the verie Anointed of God for the euerlasting kingdome.

4. The last title is taken from his propheticall gift of singing: he was most sweet in the songs of Israel: in making songs for the vse of Israel, which they vsed to sing in the Tabernacle to the praise of God: Borrh. Iun. and they were sweet, non solum compositione & modis, not in the manner of making onelyonly and measure, but in their force and efficacie; for as they were effectuall to allaie Sauls maladie, so they are most comfortable to a perplexed and troubled conscience. Mart. Osiand.

3. Quest. v. 2. Who it was, that spake to Dauid.

1. God the Father, and God the Sonne, who is v. 3. called the rock of Israel, spake vntounto Dauid by the holy Ghost: here then is an euident demonstration of the Trinitie: the Father, Sonne, and holy Ghost: which collections although they are not sufficient to conuince the incredulous Iewes, yet to vsus, that are perswaded of this beleefe, they are most comfortable. 2. Hence also may be gathered, that the Father, Sonne and holy Ghost, are all of one and the same substance and power, because the same action is ascribed to them all, they are all said to speake vntounto Dauid: Mart.

p. 1313. And herein the dignitie and worthinesse of the Psalmes is also set forth, which were not made by any priuate motion, but proceeded from the spirit of God, who spake by the mouth of Dauid: as the Apostle witnesseth, which by the mouth of thy seruant Dauid hast said, Act. 4.25. Osiand.

4. Quest. v. 3. What the Lord said to Dauid.

1. Some referre these words, bearing rule ouer men, beeing iust, and ruling in the feare of God, vntounto God himselfe: that the strength of Israel, the iust ruler and gouernour, God himselfe thus said vntounto Dauid, that the Messiah that Iust and righteous King should take flesh of his seed: Osiand. but if this be vnderstood of God that speaketh, then nothing is expressed, that here should be spoken vntounto Dauid.

2. Some doe referre it to the Messiah, that the Lord here spake to Dauid and promised him, that the Messiah should come of him, who should gouerne the people vprightly in the feare of God. Chalde, Pellican.

3. But it is better vnderstood of Dauid: not that it was so much a prophecie or prediction of him by Samuel, that he should gouerne the people in iustice, Vatablus: for Dauid failed diuersly in his gouernment: but it was rather a commandement, which the Lord gaue vntounto Dauid, that he should both in ciuill matters gouerne the people iustly and vprightly, and for religion, in the feare of God: and as this was required on Dauids behalfe: so the Lord for his part promiseth vntounto Dauid a sure house, as it followeth in the next words, v. 4. Iun. But herein Dauids gouernment beeing iust but in part, and in some measure, was a type and figure of the most perfect kingdom of the Messiah: whereof the Prophet speaketh, Psal. 45.6. the scepter of thy kingdom is a scepter of righteousnesse.

5. Quest. v. 4. Of the meaning of these words, as the morning light, &c. without cloudes, &c.

1. Some make this the sense: that here are two similitudes briefly put together: the one taken from the bright morning Sunne shine without clouds, the other, from the Sunneshine mingled with clouds and raine, which causeth the grasse to grow; to the first Dauids house is compared, not to the second, which is an imperfect light cast ouer and obscured with clouds: Vat. Mar. Pellic. And to make this interpretation more probable, some insert a negatiue in the second clause, so shall mine house be, not as the grasse, &c. G.B. But seeing there is no such negatiue particle in the originall, it is not safe so to read.

2. Therefore the better exposition is, that here are two similitudes produced to the same effect, to set forth the flourishing state of Dauids house, which shall be like vntounto the morning sunne without clouds, and the growing grasse after raine. Iun. Borr. Osiand.

6. Quest. v. 5. Of the meaning of these words, so shall not mine house be with God.

1. Some read affirmatiuely, so shall mine house be with God: Pellican. and the words, chilo, they take for imo, but, or verily; as they say they are vsed, Gen. 18.15. chilo, verily, thou didst laugh. But it is euident that this particle (lo) is neuer vsed in the Hebrew, but negatiuely: and so is it taken in that place giuen in instance: which is read thus, not so, but thou didst laugh: and beside there the words are lo, chi, not chi lo, as here.

2. Some reading here negatiuely, expound thus: so shall not mine house be, that is, not like the grasse, which groweth speedily, and soone fadeth, and withereth againe: Mar. Genevens. Vata. But it is shewed before, that the similitude taken from the growing grasse is vsed in the latter sense, as Psal. 72.6. Hee shall come downe like the raine vponupon the mowne grasse.

3. Osiander following the Latine translater, thus interpreteth, neither is my house so with God, that hee should make with mee an euerlasting couenant: that is, I acknowledge that it is not of my worthinesse, that God should make such an euerlasting couenant with me, that the Messiah should come of my seed: so also Emmanuel Sa. But this seemeth rather to be the reddition to the former similitude, which otherwise were p. 132imperfect.

4. Iunius thus vnderstandeth it; although my house be not so with God: that is, yet this promise is not accomplished concerning the prosperitie of my house, by reason of my sinne: yet I trust in the Messiah, it shall be accomplished: in whom all my health and desire is: but in this sense and interpretation also their wanteth the reddition to the former similitude.

5. Wherefore I preferre before the rest here Borrhaius interpretation, who in the former similitude taken from the Sunne-light in a morning not cloudie, inclusiuely vnderstandeth the contrarie, the Sunlight ouercast with cloudes: and so hee giueth this sense: mine house shall not be so as the cloudie ayre before mentioned, but as the cleere and bright Sunne shine: so then as the proposition of the similitude, includeth a dissimilitude, so the reddition to the dissimilitude, includeth a reddition to the similitude: mine house shall not be as the one, but it shall be as the other.

7. Quest. v. 5. Of the meaning of these words, my whole desire is, that hee doth not make it grow.

1. Vatablus vnderstandeth it of the rising and growing of some other to be King, then of the house of Dauid: his desire is, that God will not cause any such to grow. But this growing hath reference to that which went before, namely, the growing and increase of Dauids house: therefore it cannot be referred to the growing of any such strange plant not mentioned before.

2. The Chalde, whom Borrhaius subscribeth vntounto, deriueth the sense to that which followeth, v. 6. the wicked shall be as thornes: that Dauids whole desire is, that the wicked doe not grow: but beside that this was not Dauids whole happinesse and desire, that the house of the wicked should not flourish, but rather that his owne house might prosper: this should be put out of place, seeing hitherto Dauid extendeth the first similitude of the prosperitie of his owne house: and then in the next place, he commeth to speake of the vnprosperous state of the wicked.

3. The Latine translator, whom Emman. Sa. followeth, thus readeth: non est quicquam, quod non germinet ex eo, neither is there any thing which doth not grow of it: that is, of his house: but in this reading, there are two negatiues, which in the Latine tongue make an affirmatiue, whereas in the originall there is but one.

4. The most Interpreters doe thus interpret, my whole desire is, that it doe not grow, that is, so, like vntounto grasse, which soone doth grow and soone withereth: Pellican, Genevens. B. But as is shewed before, the growing of the grasse sprou…ing after the raine, is taken in the better part, and thereby the prosperitie of Dauids house is expressed.

5. Iunius thus openeth the words; though for the present mine house doe not grow and increase, as was before by those two similitudes set forth, vers. 4. because of my sinne, yet my whole health or saluation and desire is in the accomplishment of Gods promise: hee then thus readeth: my whole saluation and desire is therein, seeing hee doth not cause it to grow. But in this sense Dauid should seeme to complaine, that hee sawe not the accomplishment of Gods promises toward him: where in his former song he celebrated the praise of God, for shewing such merciemercy and louing kindnes toward him, c. 22.51. and for rewarding him according to his vprightnes, v. 21.

6. Wherefore in the last place, Osiander thus deliuereth the sense of these words: my whole desire (will, or longing is) because hee doth not cause it to grow: that it, because I see not, that blessed braunch yet to grow forth: for all the Patriarkes and Prophets longed for the dayes of the Messiah, who is called, the bud of the Lord, tzamach Iehouah, Isa. 4.2. the which word tzamach, to grow, is vsed here: the like phrase propounded negatiuely, shewing a lingring desire, is found, Reu. 6.4. How long Lord wilt thou not iudge, and auenge our blood, &c.

8. Quest. v. 6. Why the wicked are compared to thornes, that can not be handled.

An opposition is here made betweene the house of the righteous, and the generation of the wicked. 1. They are compared to the fruitfull and growing buds: the other are as thornes: 2. the one shall continue, as the Sunne, the other shall be rooted p. 133out: Borrh. 3. The one is handled with hands, and preserued; the other is intractable, there is no societie with the wicked, they are ordained for the fire: Mart. 4. Non admittunt culturam, they cannot be dressed and tilled: Osiand. nor by co…rection amended. 5. They are taken away with yron: sometime cut off by the hand of the magistrate, or by some extraordinarie iudgement; and at the last shall be destroyed with euerlasting fire: like as thornes in the same place, where they are pulled vp are consumed and burnt: Mar. 6. Here is speciall reference made to the obstinate Iewes, who as thorns should be taken away with the weapons of the Romanes, and their city consumed with fire, which came to passe vnderunder Titus and Vespasian: Osiand.

9. Quest. v. 8. Of Dauids worthie men in generall.

1. These worthies here named, were most faithfull vntounto Dauid; for they serued him not onelyonly in prosperitie, after he came vntounto the kingdome, but before also, as Abishai and A…ahel, who was slaine by Abner, while Dauid yet raigned in Hebron: Mart. 2. For the number of them they were in all 37. ver. 39. but they were diuided into two rankes: there was one companie of 30. whereof Asahel is named the first, and Asahel the last, but these were of the second sort, the other seauen were more valiant then these, and they were in the first ranke of worthies: Pellic. 3. These worthies that serued Dauid shadowed forth the 12. Apostles, and 72. Disciples, which were the worthie and stout champions, which did fight the Lords spirituall battells, vnderunder the true Dauid and beloued of God Christ Iesus: Borrh. 4. In that the names and acts of these worthie men are not suppressed, but committed to memorie, it sheweth that the Lord will not forget the faithfull seruice and labour of his Saints. 5. As also herein it is euident, that it neuer fareth better with the common-wealth, then when vertue is aduanced, and men are respected according to their faithfull seruice: but all things goe to decay, where honours and preferments are carried away with flatterie.

10. Quest. Of the first worthie his name, and acts.

1. Some read, he that sate in the seate of wisedome: Adino of Ezui: A.P.V.B.G. where they make the proper names, Iasheb basheueth tachmam, appellatiue, and contrariwise the appellatiue Adino Ezus, they make proper: P.A.V.L. and some following this reading, vnderstand it of Dauid, that sate in the fe…ite of wisedome, some of Ioab: but these are said to be the mightie men, whom Dauid had, therefore Dauid was none of them: and Ioab must be reckoned among them beside, otherwise there will be but 36. in all.

2. Therefore the best reading is this, the two first words, Iasheb bashebeth, are his proper name, and Tachmam sheweth his kinred: as he is called Iashobeam the sonne of Hachmoni, 1. Chron. 11.11. and Iosephus comming somewhat neere these names, saith he was called Ishemus the sonne of Achemaeus.

3. Concerning the other words, Adino, hagetzeni. 1. Some make them a proper name, B.G.A.P.S. but his proper name is set downe before. 2. Some translate thus, quasi tenerrimus ligni vermiculus, as the tender worme of the wood, L. for haden, or ghaden, signifieth pleasure, and ghetz, wood but there can be no reason or good sense giuen of this interpretation. 3. Osiander thinketh, that fo… ghadino, i… should be read gharer, lifting vp, which word is vsed, 1. Chron. 11.11. but it is dangerous to make any innovation, or admit any corruption in the text. 4. Iuni…a thus burneth it, it was a pleasure to him with his speare to inuade eigh… h…dred▪ so …e a…e riueth g…adino, of the root ghadan, to take delight, and of the affix which signifieth him: but th…n the word hu, he, which goeth before should be superfluous: neither is there any word which signifieth to inuade, onelyonly the preposition ghal, against, is expressed in the text, to supply tha… word. 5. Vatablus the…efore better interpreteth, … hastam suam, he lift vp his speare: and so he deriueth ghadino, of ghadad, which signifieth to lif… vp, of the same sense with ghur, which is vsed, 1. Chr. 11.…1. to the same purpose, to expresse his valiant act: and then the letter nun, with the affix must be added paragogically, as the syllable (ni) is in the nex… word haghetzeni: this sense may seeme more probable, by comparing it with the like storie, 1. Chro. 11.11. but the word haghetzeni of ghetz, which signifieth wood, is better translated hastatus, or lig…eus, armed with wood, that i…, a speare, (as appeareth by the deriuation) the… wood or speare.

p. 13411. Quest. v. 8. Of the number slaine by this first worthie.

Here it is said he lift vp his speare against 800. whom he wounded at once, but 1. Chron. 11.11. mention is made onelyonly of 300. whom he slew at once. 1. Iosephus is deceiued, who thinketh that at diuerse times this Iashabram, whom he calleth Ishem, killed 900. men, for this number agreeth not with the text, neither diuided nor put together. 2. D. Kimhi thinketh, that he had two combates at two seuerall times, in the one he slew 800. in the other 300. and that the one is expressed here, the other in the Chronicles.Reconcil. 3. But these places are thus better reconciled, that if we vnderstand so many to hauehave beene inuaded at once, namely 800. which all were wounded, but 300 of them were slaine out right: Iun. Osiand. for the word …hallall, signifieth as well to wound, as kill. 4. Now if it shall seeme strange that one man should kill so many, we must not call in question the truth of those things, which are recorded in the sacred stories: and yet this may satisfie vsus, that nothing is impossible vntounto God; he that gaue Sampson such strength, that hee with the iawe-bone of an asse killed a thousand, Iudg. 15. could enable this captaine with a speare to wound eight hundred men. Mart.

12. Quest. v. 9. Of Eleazar, the second of the first three worthies.

1. This Eleazar is described by his name, parentage, he was the sonne of Dodo, and his tribe, he was an Achochite, descended of Achoach, a Beniaminite, 1. Chron, 8.4. 2. His valour is set forth by the circumstances, when the people were fled, not were assembled to battell, as the Latine readeth: for so is it expounded, 1. Chron, 11.13 and here, v. 11. then he resisted the whole hoast of the Philistims. 3. If the people fledde, it is not like they defied the Philistims, as read L.V.A.P. or vpbraided thē with their cowardlinesse: Osiand. the word charaph, signifieth also to expose their life to danger, as it is taken, Iudg. 5.18. the meaning is, that they did hazard their liues in this seruice. 4. And this Eleazar did fight so valiantly, that his hand did cleaue to his sword, not that cruore gladius ad dextram agglutinaretur, the sword was glued to his hand with blood, as Iosephus: but his hand was rather benummed, ex distentione neruorum, by the distention of the nerues or sinewes: Iun. Vatab. 5. The place where this was done is not here named, but 1. Chron. 11.13. it is called Pas. danimim.

13. Quest. v. 11. Of Shammah the third of Dauids worthies.

1. Iosephus calleth him Seba, and maketh him Eleazars sonne: but the text saith otherwise, that he was the sonne of Age. 2. The vsuall reading is, that the Philistims were gathered together in a towne: A.P.B.G. the word is, caiah, which is taken for a village or towne: but it is euident in the text, that this exploite was done in a field, where lintels were: it signifieth also a troupe, band, or companie of men, as Psal. 68.30. the troupe or companie of spearemen, and so is it better taken here: the Philistims were assembled in a troupe: Iun. Vatab. Lat. Iosephus saith, the place was called, maxilla, a iawe, but then the word should be lechi, as Iudg. 15.15. not lacaiah, where lamed, Reconcil.is a preposition, and no radicall letter. 3. But here a greater doubt is mooued: this act is ascribed to Eleazar who kept the Philistims from a field of barley, 1. Chr. 11.13. not of lintells, as is said here: Kimhi thinketh that both barley and lintells might be brought together into one field, or it might be indifferently called a field of barley and lintells, because it did by course beare both these kinds of graine: Mart. but it seemeth rather this exploite beeing done at the same time by these two worthies (for it is said, that they stood in the middest of the field, and saued it, 1. Chr. 11.13.) that the one kept the Philistims from the barley field, the other from that part which had lintells: which the Philistims would hauehave destroyed. Iun.

14. Quest. v. 13. What three captaines they were, which are here mentioned.

1. The common opinion is, that these were three of the thirtie after mentioned, and so the vsuall reading is, three of the thirty captains: B.G.A.P.L.V. but it is euident, v. 22. that these three were not of the thirty: Benaiah was honourable among the thirtie, but he attained not to the first three, these three then were not of the thirty.

2. Wherefore the better reading is, three cheife beyond the thirtie: Iun. & these were p. 135the same three before spoken of: for it is euident, v. 19.23. that before mention of Abishai and Benaiah, there were but the first three spoken of: of this opinion is Iosephus, to whom suscribeth Iunius, Pellican.

15. Quest. Of the circumstances of this exploite, the time when it was done.

1. Because it is said, that these came vntounto Dauid in the time of haruest vntounto the caue of Adullam, where Dauid sometime made his abode in the dayes of Saul, when he fledde from him, 1. Sam. 22.1. Some therefore thinke that this exploit was done in the time of Dauids persecution by Saul: Pellican. Osiand. But this is not like: for to what end should the host of the Philistims then be gathered against Dauid, who was pursued of Saul, seeing that they had cause more to feare Saul then Dauid?

2. Therefore the more probable opinion is, that this fell out vnderunder Dauids raigne, and in the beginning thereof, when he encountred with the Philistims, whose armie pitched in the valley of Rephaim, 2. Sam. 5.17. as it is also expressed here; Iun. so also Iosephus.

16. Quest. Of the place where this exploit was done.

1. Some thinke that this was done in the caue of Adullam, that there Dauid longed for this water of Bethlehem: because it is said, that these three came thither to Dauid: but the text saith, that Dauid was then in an hold, ver. 14. therefore not in the caue: the truth is, that Dauid, when he longed for this water was at Ierushalem, in a certaine hold, not farre from the fort of Sion;Reconcil. into the which he descended from Sion while he consulted with God, the Philistims beeing pitched in the valley of Rephaim, not farre from Ierusalem: as is before shewed, 2. Sam. 5.17.18. so Ioseph. Iun. and from thence going against the Philistims, he marched toward Adullam, whether these three captaines came to him, after they had beene at Bethlehem, to fetch the water thence. Iun.

2. But it will be obiected, that if Dauid were at Ierusalem, or neere the fort of Sion, he could not hauehave beene driuen to such extremitie, as to want water to quench his thirst. Ans. Indeed some thinke, that Dauid longed for this water, beeing weary and thirstie: Vatab. Genevens. but that is not like, for Dauid could not hauehave wanted water, but all the host must be in distresse beside, which extremitie Dauid was not driuen vntounto in any battel against the Philistims, after he was established in the kingdom, that we read of: therefore it is more like, that Dauid was captus desiderio, &c. desirous of that water, not of any such necessitie; but because it was excellent for the coolnesse and wholesomenesse, and preferred before other waters▪ ibi aquae fortassis non commodae erant, it is like the waters there were not so commodious: Mar. And if Dauid had longed for these waters of thirst, it is like he in his great necessitie would not hauehave refused to drinke of them.

3. An other doubt is, that it is said, 1. Chron. 11.15. that these three went downe to a rocke to Dauid in the caue: how could Dauid be then in the caue, if he were on the rock. Ans. The preposition is, ghal, which may be as well interpreted, they went down vponupon a rocke, or by a rocke, or to a rocke: Iunius readeth, they descended from a rocke: or the caue of Adullam, might be in the hollow of a rocke.

4. Further, there seemeth to be some contradiction in the storie: for vers. 13. it is said, the Philistims pitched in the valley of Rephaim, and v. 14. that the garison of the Philistims was then in Bethlehem: the places are thus reconciled,Reconcil the maine battell or host of the Philistims was encamped in the valley of Rephaim: but some garrison of them did beset the way and passages toward Bethlehem. Iun.

17. Quest. v. 16. Of the ventrous exploit of these three in fetching water with the perill of their liues, and Dauids refusall of it.

1. It is not expressed in the text, that Dauid bid them to goe, and bring him some of that water: some thinke, that Dauid did it, to make triall of their valure; but by Dauids refusall of the water, it seemeth, that they went vnbidden: Mar. 2. Wherein appeareth their singular faithfulnesse vntounto Dauid, that would in so small a matter, p. 136to satisfie his desire, aduenture their liues: what would they hauehave done if Dauids life had beene in daunger? yet this their boldnesse is not to be imitated, for men to offer themselues to danger, where no vrgent necessitie is: Pellic.

3. Dauid refuse…h to drinke of this water, which was bought with the price of their blood: teaching Princes not to buy their pleasures with the losse of their subiects liues: as Ne…o to see the manner of the burning of Troy, set Rome on fire: Alexander is much celebrated in forren stories, because he refused to drinke a little water brought vntounto him, all the armie beeing in great distresse for thirst: but Dauid here doth the like, and with a better heart then Alexander, giuing the praise vntounto God.

4. So he is said to powre out this water vntounto God, not as a sacrifice: for they were not to offer water vntounto God, but wine: but by this fact he giueth thankes vntounto God, who had giuen such valour vntounto these men,Ioseph. lib. 7. antiqu. c. 10. and that the Lord had preserued them from this daunger. Ioseph.

5. Dauid calleth this water their blood, because they had purchased it with daunger of loosing their liues,Controv. How the wine in the Eucharist is called Christs blood. and shedding their blood: and may not the wine in the Eucharist be called the blood of Christ, which he was not in daunger onelyonly to shed, but did shed indeede for our redemption? Mar.

18. Quest. v. 18. Of Abishai his exploits.

1. All Abishai his valiant acts are not here expressed, as how he went downe with Dauid into Sauls campe, and tooke away his speare and a pot of water, 1. Sam. 26. and how he rescued Dauid from a gyant, c. 21.17. these valiant acts are not here mentioned, because they were touched before.

2. That valiant act of his which is here recorded, was the slaying of 300. men at once, against whom he lift vp his speare. Iosephus is here deceiued in the number, hee speaketh of 600. slaine by Abishai.

3. Two onelyonly of this second ranke are here mentioned, as thinketh P. Mart. Abishai and Benaiah, the third is here omitted, and likewise 1. Chron. 11. where also the third man of the first …ernion, namely Shammah, is omitted. But as Osiander thinketh, and Iunius is of the same opinion, Asahel was the third man: who was not the cheife of three, as Vatablus readeth, v. 24. but of the thirtie, and inferiour vntounto the two ternions before mentioned. Some read, he was one of the thirtie, B.G. but the word is rash, head or cheife of the thirtie. Iun.

19. Quest. v. 20. Of the valiant exploits of Benaiah.

1. First, he is said to hauehave killed not two lyons of Moab, as the Latine interpreter: for the lion which he slewe is spoken of afterward: or two strong places, as Vatab. but they were two strong men like lyons, Iun. Osiand. Iosephus thinketh they were two brethren: the word in the originall is ariel, which signifieth a lyon: but an other word haari is afterward vsed, where he speaketh of a lyon indeede, to shewe that hee before meant by that tearme lyons, men. Osiand.

2. His second exploit was in slaying a lyon, which fact is amplified by two circumstances: both of the place, he slewe him in the middes of a pit, where the roome was streight: and in the time of snowe, when lyons are most fierce, by reason they want their pray, the sheepe and cattell beeing then shut vp in time of hard weather: Mart. Iun. This may seeme to hauehave been too bold and rash an enterprise: but it is like that this lyon was hurtfull to all that countrey, and vsed to pray vponupon their cattell: and as Iosephus writeth, the lyon beeing fallen into a pit, roared, and so might be fearefull also to all the inhabitants thereabout.

3. In the third place he killed an Egyptian of great stature: which fact is also set forth by these three circumstances: he was of great stature, euen fiue cubits high, his speare was as a weauers beame, and Benaiah came against him onelyonly with a staffe, and tooke his speare out of his owne hand, and killed him therewith, 1. Chron. 11.23.

4. Some by the lion, whome he slewe in the cisterne, vnderstand Ioab, whome Benaiah slew at the altar, and by the Egyptian, Shemei, whom he also killed: but the litterall sense in an historicall narration is more safely followed.

p. 13720. Quest. v. 23. Whether Benaiah were made of Dauids counsell.

1. The words in the originall are, Dauid set him ouer his audience, which the Latin intepreteth, auricularium à secreto, to be at his eare, and his secretarie: Osiand. so likewise B. G. read his counseller: whereupon he giueth this note, that among militarie men there are found many wise and fit for counsell. But this sense is not probable: for Seraiah is said before to hauehave been the Kings Scribe or secretarie: c. 18.17. 2. Therefore by the men of his audience, or as Vatablus readeth, his obedience, are vnderstood those daily attendants vponupon the Kings person, which were readie at the first hearing to execute the kings commaundement, who were as the Kings guard: these were the Cherethites and Pelithites, ouer whom Benaiah was set, c. 8.18. Iun. Mart. Vatabl. It is like also he was of Dauids counsell, but that is not the meaning of this place.

21. Quest. Of Dauids thirtie worthies here rehearsed from ver. 24. to the ende.

1. These here numbred doe varie in their names, from those which are reckoned, 1. Chron. 11. beeing the same persons, which as it seemeth had diuerse names: As Shammah the Charodite, is there called Shammath the Hararite: Cheletz the Paltite, is there named Pelonite: Mebunai the Chushathite of the tribe of Iudah, 1. Chron. 4.4. is there called Sibbecai: Zalman the Arhochite, is there Hilai: Cheleb is there Cheled: Hiddai not of the riuer, but of the valley of Gahash, is there Churai: Abi Alban the Arbathite, there Abiel: Asmaueth the Baochumite, there the Bachonumite, of Bachmini of Beniamin: Iashen, v. 32. there Hashem, v. 34. Achiam the sonn of Sharac, v. 33. there the sonne of Sacar, v. 35. Eliphalet the sonne of Achasbai, v. 34. there Eliphal the sonne of Vr, v. 35. Eliam the sonne of Achitophel, v. 34. there Achiah the Pelonite, v. 36. Hezrai the Carmelite, v. 35. is there Chezra, v. 37. Paarai the Arbite, v. 35. is there Naarai the sonne of Ezboi, v. 37. Igal the sonne of Nathan of Zabah, v. 36. is there Iael the brother of Nathan.

2. Beside the difference of names, the number also doth varie: for here there are but thirtie in all beside Asahel: there are numbred 47. or thereabout. 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.

3. But whereas there are two Shammahs here rehearsed among the rest, one called Shammath the Charadite, v. 25. the other Shammah the Hararite: neither of these is to bee supposed to hauehave beene that Shammah the Hararite, which was one of the three first worthies, mentioned ver. 11. for the first Shammah named also Shammath, 1. Chron. 11.27. is here called a Charadite of Charad, Iudg. 7.1. the other Shammah called an Hararite, v. 33. was the sonne of Shageh the Harite, 1. Ch…on. 11.34. but this Shammah one of the first three worthies, was the sonne of Age: And if that Shā mah should be counted among these, the number of 37. set downe, could not be made vp.

4. So then as Dauid had more worthies, then these here summed together, as is euident by comparing this chapter with 1. Chr. 11. So also their valiant acts are not expressed: some of their exploits were remembred before, as of Elhanan, Sibbecai, Ionathan, 2. Sam. 21.8.19.21. but it is like not all their acts, nor of the rest.

22. Quest. Of the countries and places of Dauids worthies.

Shammah was a Charadite: there was a fountaine of that name called Charad, Iud. 7.1. which was in Iizreel, 1. Sam. 29.1.

v. 27 Mebunnai was a Cushathite, in the tribe of Iudah, 1. Chron. 4.4.

Maharai, v. 28. was a Netophathite, of Iudah likewise, 1. Chron. 2.54.

v. 30. Benaia was a Pirathonite, of a towne in the tribe of Ephraim, Iud. 10.15. he was not Benaiah one of the second three worthies: for he was of Kabzeel, a towne in the tribe of Iudah, Iosh. 15.21.

v. 30. Hiddai was of the vallies of Gahash an hil in the tribe of Ephraim, Ios. 14.30.

v. 32. Eliashba was a Shaalbanite, in the tribe of Dan, Iosh. 19.42.

p. 138v. 33. Shammah is called an Hararite, of some of the mountaines of Ephraim.

v. 34. Eliphelet was a Maachothite, in the tribe of Manasseh, Iosh. 13.11.

Eliam was of Ghilo, a citie in the tribe of Iudah, Iosh. 15.51.

v. 35. Hesrai a Carmelite, likewise in the tribe of Iudah, Iosh. 15.55.

And Paharai an Arbite, of Arab in the tribe of Iudah, Iosh. 15.52.

v. 37. Naharai was a Beerothite of Beniamin, Iosh. 18.25.

v. 38. Hira an Ithrite of Iattir a towne of Iudah, Iosh. 15.48.

23. Quest. v. 39. Of the number of Dauids worthies, how they are counted 37.

Whereas there are but 31. rehearsed with Asahel, beside the other fiue which make but 36. the doubt is, how the number of 37. is made vp.

1. Iosephus thinketh that there were in all 38. in which number it seemeth he comprehendeth those three, whose valiant acts were before expressed, c. 21. Elhanan, Sibbechai, and Ionathan: but the number cannot bee made vp with them, because they are here reckoned among the thirtie, and so they should be twice counted.

2. D. Kimhi thinketh that there are 36. beside Benaiah, and that he was none of the two rankes of threes, but is numbred beside them; but the text is euident, v. 22. that he was accounted among the three worthies of the second sort, though he were not reckoned among the first.

3. Vatablus his opinion is, that Asahel with the rest make 31. and that there were 6. worthies beside: but there are onelyonly fiue worthies named beside Asahel: therefore he must be comprehended to make vp the sixe.

4. Pet. Martyr thinketh, that either some one must bee supplyed of Dauids worthies, or that the wanting of one is no great matter in the number. But it is neither like, that any here not named are numbred: and where a iust number is set downe in Scripture, we must not admit the least error or failing in the summe.

5. Wherefore, this number of 37. is made vp with Ioab, who was the captaine of the rest: Kimhi thinketh that he is not named among them, because he was the cheife captaine: but it is so much the more like that he was not omitted. And whereas Osiander coniectureth, that he is not set downe, because he had disgraced himselfe by those two treacherous murthers of Abner and Amasa, and made himselfe vnworthie of any memorie, that was no let, why his valiant acts should not be remembred: for here is mention made of Achitophel, whose son Eliam, was one of Dauids worthies. And beside honourable mention is made of Ioab, v. 18. Abishai is said to be the brother of Ioab. Therefore seeing Ioab is named in this chapter, and there is no other found to make the number of 37. and Ioab was also a valiant and worthie man, it is most probable, that he is included in the number. Iun.