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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 Anti-
Libanus 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, Obed-
edom 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.