1Toto jsou poslední Davidova slova: Výrok Davida, syna Jišajova, výrok muže ustanoveného Bohem, pomazaného Boha Jákobova, milého zpěváka písní Izraele. 2Hospodinův Duch promluvil skrze mě, jeho řeč je na mém jazyku. 3Bůh Izraele řekl, skála Izraele ke mně promluvila: Ten, kdo vládne lidem spravedlivě, ten, kdo vládne v bázni před Bohem, 4je jako svítání, když vychází slunce, ráno bez oblaků, od jeho záře po dešti vyrůstá tráva ze země. 5Není takový můj dům před Bohem? Vždyť se mnou učinil věčnou smlouvu ve všem připravenou a zachovanou. Všechna má záchrana, všechno, po čem toužím — nezpůsobí on, aby to vyrašilo? 6Avšak všichni ničemníci jsou jako rozváté trní, neboť je nelze vzít do ruky. 7Kdo se jich chce dotknout, vyzbrojí se železem či násadou kopí. Jistě budou na svém místě spáleni ohněm. 8Toto jsou jména Davidových hrdinů: Jóšeb Bašebet Tachkemónský, vůdce kapitánů, který pozvedl své kopí proti osmi stům, jež naráz pobil. 9Po něm byl Eleazar, syn Dóda, syna Achóchiova. Byl mezi třemi hrdiny, jež byli s Davidem, když hanobili Pelištejce, kteří se tam shromáždili k boji. Když Izraelci ustupovali, 10on vstal a pobíjel Pelištejce, až se jeho ruka unavila a přilnula k meči. Hospodin způsobil v onen den velkou záchranu. Lid se pak za ním vrátil, jen aby raboval. 11Po něm byl Šama, syn Ageho Hararského. Pelištejci se shromáždili v houf. Byl tam díl pole plný čočky. Lid před Pelištejci utekl. 12Avšak on se postavil uprostřed toho pole, vysvobodil ho a pobíjel Pelištejce. Hospodin způsobil velkou záchranu. 13Tři ze třiceti vůdců sestoupili a přišli ve žni k Davidovi do adulamské jeskyně. Pelištejský houf tábořil v údolí Refájců. 14David byl tehdy v pevnosti a pelištejská hlídka byla tehdy v Betlémě. 15David zatoužil a řekl: Kdyby mi tak někdo dal napít vody z betlémské studny, která je u brány! 16Ti tři hrdinové pronikli do pelištejského tábora, načerpali vodu z betlémské studny, která je u brány, vzali ji a přinesli Davidovi. Nechtěl ji však pít a vylil ji Hospodinu v úlitbu. 17Řekl: Ať je to ode mě vzdáleno, Hospodine, abych učinil něco takového. Což smím pít krev mužů, kteří šli s nasazením vlastního života? A nechtěl ji pít. To učinili ti tři hrdinové. 18Abíšaj, bratr Jóabův, syn Serújin, byl vůdcem tří. Zamával svým kopím proti třem stům, jež pobil. Proslavil se mezi těmi třemi. 19Z těch tří byl nejváženější a stal se jejich velitelem, ale těch tří nedosáhl. 20Benajáš, syn Jójadův, byl bojovník z Kabseelu, který učinil mnoho mocných činů. Ten zabil dva syny Aríele Moábského. On také přišel a v čase sněhu ubil lva uvnitř jámy. 21Zabil Egypťana, muže zvláštního vzhledu. Egypťan měl v ruce kopí. On k němu přišel s holí, sebral kopí z Egypťanovy ruky a jeho vlastním kopím ho zabil. 22Tyto činy vykonal Benajáš, syn Jójadův, a proslavil se mezi těmi třemi hrdiny. 23Mezi třiceti byl nejváženější, ale těch tří nedosáhl. David ho ustanovil nad svojí tělesnou stráží. 24Mezi těmi třiceti byl Asáel, bratr Jóabův, Elchánan, syn Dóda Betlémského, 25Šama Charódský, Elíka Charódský, 26Cheles Paltejský, Íra, syn Íkeše Tekójského, 27Abíezer Anatótský, Mebúnaj Chúšatský, 28Salmón Achóchijský, Mahraj Netófský, 29Cheleb, syn Baany Netófského, Itaj, syn Ríbaje z Gibeje synů Benjamínových, 30Benajáš Pireatónský, Hidaj z gaašských údolí, 31Abí-albón Arbátský, Azmávet Barchúmský, 32Eljachba Šaalbónský, ze synů Jášena, Jónatan, 33Šama Hararský, Achíam, syn Šárara Hararského 34Elífelet, syn Achasbaje, syna Maakaťanova, Elíam, syn Achítofela Gíloského, 35Chesraj Karmelský, Paaraj Arbejský, 36Jigál, syn Nátana ze Sóby, Baní Gádský, 37Selek Amónský, Nacharaj Beerótský, zbrojnoš Jóaba, syna Serújina, 38Íra Jitrejský, Gáreb Jitrejský, 39Urijáš Chetejský. Všech bylo třicet sedm.
Jamieson Fausset Brown Bible Commentary 1 DAVID PROFESSES HIS FAITH IN GOD'S PROMISES. (
2Sam 23:1-7)
Now these be the last words of David--Various opinions are entertained as to the precise meaning of this statement, which, it is obvious, proceeded from the compiler or collector of the sacred canon. Some think that, as there is no division of chapters in the Hebrew Scriptures, this introduction was intended to show that what follows is no part of the preceding song. Others regard this as the last of the king's poetical compositions; while still others consider it the last of his utterances as an inspired writer.
raised up on high--from an obscure family and condition to a throne.
the anointed of the God of Jacob--chosen to be king by the special appointment of that God, to whom, by virtue of an ancient covenant, the people of Israel owed all their peculiar destiny and distinguished privileges.
the sweet psalmist of Israel--that is, delightful, highly esteemed.
2 The Spirit of the Lord spake by me--Nothing can more clearly show that all that is excellent in spirit, beautiful in language, or grand in prophetic imagery, which the Psalms of David contain, were owing, not to his superiority in natural talents or acquired knowledge, but to the suggestion and dictates of God's Spirit.
3 the Rock of Israel--This metaphor, which is commonly applied by the sacred writers to the Almighty, was very expressive to the minds of the Hebrew people. Their national fortresses, in which they sought security in war, were built on high and inaccessible rocks.
spake to me--either preceptively, giving the following counsels respecting the character of an upright ruler in Israel, or prophetically, concerning David and his royal dynasty, and the great Messiah, of whom many think this is a prophecy, rendering the words, "he that ruleth"--"there shall be a ruler over men."
4 as the tender grass springing out of the earth by clear shining after rain--Little patches of grass are seen rapidly springing up in Palestine after rain; and even where the ground has been long parched and bare, within a few days or hours after the enriching showers begin to fall, the face of the earth is so renewed that it is covered over with a pure fresh mantle of green.
5 Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure--"the light of the morning," that is, the beginning of David's kingdom, was unlike the clear brilliant dawn of an Eastern day but was overcast by many black and threatening clouds; neither he nor his family had been like the tender grass springing up from the ground and flourishing by the united influences of the sun and rain; but rather like the grass that withereth and is prematurely cut down. The meaning is: although David's house had not flourished in an uninterrupted course of worldly prosperity and greatness, according to his hopes; although great crimes and calamities had beclouded his family history; some of the most promising branches of the royal tree had been cut down in his lifetime and many of his successors should suffer in like manner for their personal sins; although many reverses and revolutions may overtake his race and his kingdom, yet it was to him a subject of the highest joy and thankfulness that God will inviolably maintain His covenant with his family, until the advent of his greatest Son, the Messiah, who was the special object of his desire, and the author of his salvation.
6 But the sons of Belial shall be all of them as thorns--that is, the wicked enemies and persecutors of this kingdom of righteousness. They resemble those prickly, thorny plants which are twisted together, whose spires point in every direction, and which are so sharp and strong that they cannot be touched or approached without danger; but hard instruments and violent means must be taken to destroy or uproot them. So God will remove or destroy all who are opposed to this kingdom.
8 A CATALOGUE OF HIS MIGHTY MEN. (2Sa. 23:8-39)
These be the names of the mighty men whom David had--This verse should be translated thus: He who sits in the seat of the Tachmonite (that is, of Jashobeam the Hachmonite), who was chief among the captains, the same is Adino the Eznite; he lift up his spear against eight hundred, whom he slew at one time. The text is corrupt in this passage; the number eight hundred should be three hundred [DAVIDSON, Hermeneutics]. Under Joab he was chief or president of the council of war. The first or highest order was composed of him and his two colleagues, Eleazar and Shammah. Eleazar seems to have been left to fight the Philistines alone; and on his achieving the victory, they returned to the spoil. In like manner Shammah was left to stand alone in his glory, when the Lord, by him, wrought a great victory. It is not very easy to determine whether the exploits that are afterwards described were performed by the first or the second three.
15 the well of Beth-lehem--An ancient cistern, with four or five holes in the solid rock, at about ten minutes distance to the north of the eastern corner of the hill of Beth-lehem, is pointed out by the natives as Bir-Daoud; that is, David's well. Dr. ROBINSON doubts the identity of the well; but others think that there are no good grounds for doing so. Certainly, considering this to be the ancient well, Beth-lehem must have once extended ten minutes further to the north, and must have lain in times of old, not as now, on the summit, but on the northern rise of the hill; for the well is by or (
1Chr 11:7) at the gate. I find in the description of travellers, that the common opinion is, that David's captains had come from the southeast, in order to obtain, at the risk of their lives, the so-much-longed-for water; while it is supposed that David himself was then in the great cave that is not far to the southeast of Beth-lehem; which cave is generally held to have been that of Adullam. But (
Josh 15:35) Adullam lay "in the valley"; that is, in the undulating plain at the western base of the mountains of Judea and consequently to the southwest of Beth-lehem. Be this as it may, David's men had in any case to break through the host of the Philistines, in order to reach the well; and the position of Bir-Daoud agrees well with this [VAN DE VELDE].
19 the first three--The mighty men or champions in David's military staff were divided into three classes--the highest, Jashobeam, Eleazar, and Shammah; the second class, Abishai, Benaiah, and Asahel; and the third class, the thirty, of which Asahel was the chief. There are thirty-one mentioned in the list, including Asahel; and these added to the two superior orders make thirty-seven. Two of them, we know, were already dead; namely, Asahel [
2Sam 3:30] and Uriah [
2Sam 11:17]; and if the dead, at the drawing up of the list, amounted to seven, then we might suppose a legion of honor, consisting of the definite number thirty, where the vacancies, when they occurred, were replaced by fresh appointments.