BibleTools.info

Bible Verse Explanations and Resources


Loading...

2 Samuel 1:21

Adam Clarke
Bible Commentary

As though he had not been - In stead of בלי beli, Not, I read כלי keley, Instruments.

Anointed with oil - See the observations at the end.

2 Samuel 1:18, etc.: He bade them teach the children of Judah the use of the bow, קשת kasheth .

The word kasheth is to be understood of the title of the song which immediately follows, and not of the use of the bow, as our translation intimates.

Many of David's Psalms have titles prefixed to them; some are termed Shosannim, some Maschil, Nehiloth, Neginoth, etc., and this one here, Kadesh or The Bow, because it was occasioned by the Philistine archers. 1 Samuel 31:3; : "And the archers hit him."

But especially respecting the bow of Jonathan, "which returned not back from the blood of the slain," as the song itself expresses. And David could not but remember the bow of Jonathan, out of which "the arrow was shot beyond the lad," 1 Samuel 20:36. It was the time when that covenant was made, and that affection expressed between them "which was greater than the love of women."

On these accounts the song was entitled Kasheth, or The song of the Bow, and David commanded the chief musicians, Ethan, Heman, and Jeduthun, to teach the children of Judah to sing it.

"It is written in the book of Jasher." Sept., επι βιβλιου του ευθους, "in the book of the upright."

דאוריתא ספרא siphra deoraitha, "The book of the Law." - Jonathan.

The Arabic says, "Behold it is written in the book of Ashee; this is the book of Samuel;" the interpretation of which is, "book of songs or canticles."

This lamentation is justly admired as a picture of distress the most tender and the most striking; unequally divided by grief into longer and shorter breaks, as nature could pour them forth from a mind interrupted by the alternate recurrence of the most lively images of love and greatness.

His reverence for Saul and his love for Jonathan have their strongest colourings; but their greatness and bravery come full upon him, and are expressed with peculiar energy.

Being himself a warrior, it is in that character he sees their greatest excellence; and though his imagination hurries from one point of recollection to another, yet we hear him - at first, at last, everywhere - lamenting, How are the mighty fallen!

It is almost impossible to read the noble original without finding every word swollen with a sigh or broken with a sob. A heart pregnant with distress, and striving to utter expressions descriptive of its feelings, which are repeatedly interrupted by an excess of grief, is most sensibly painted throughout the whole. Even an English reader may be convinced of this, from the following specimen in European characters: -

    19. Hatstsebi Yishrael al bamotheycha chalal ; Eych naphelu gibborim ;

    20. Al taggidu begath, Al tebasseru bechutsoth Ashkelon ; Pen tismachnah benoth Pelishtim, Pen taalozenah benoth haarelim .

    21. Harey baggilboa al tal, Veal matar aleychem usedey terumoth ; Ki sham nigal magen Gibborim . Magen Shaul keley Mashiach bashshamen !

    22. Middam chalalim, mecheleb gibborim, Kesheth Yehonathan lo nashog achor ; Vechereb Shaul lo thashub reykam .

    23. Shaul Vihonathan, Hannee habim vehanneimim bechaiyeyhem, Ubemotham lo niphradu . Minnesharim kallu, mearayoth gaberu !

    24. Benoth Yishrael el Shaul becheynah ; Hammalbishchem shani im adanim, Hammaaleh adi zahab al lebushechen .

    25. Eych naphelu gibborim bethoch hammilchamah ! Yehonathan al bamotheycha chalal !

    26. Tsar li aleycha achi Yehonathan, naamta li meod Niphleathah ahabathecha li meahabath nashim !

    27. Eych naphelu gibborim, Vaiyobedu keley milchamah !

The three last verses in this sublime lamentation have sense and sound so connected as to strike every reader.

Dr. Kennicott, from whom I have taken several of the preceding remarks, gives a fine Latin version of this song, which I here subjoin: -

O decus Israelis, super excelsa tua Miles!

Quomodo ceciderunt Fortes!

Nolite indicare in Gatho,

Nolite indicare in plateis Ascalonis:

Ne laetentur filiae Philistaeorum,

Ne exultent filiae incircumcisorum.

Montes Gilboani super vos

Nec ros, nec pluvia, neque agri primitiarum;

Ibi enim abjectus fuit clypeus fortium.

Clypeus Saulis, arma inuncti olec!

Sine sanguine Militum,

Sine adipe Fortium.

Arcus Jonathanis non retrocesserat;

Gladiusque Saulis non redierat incassum.

Saul et Jonathan

Amabiles erant et jucundi in vitis suis,

Et in morte sua non separati.

Prae aquilis veloces!

Prae leonibus fortes!

Filiae Israelis deflete Saulem;

Qui coccino cum deliciis vos vestivit,

Qui vestibus vestris ornamenta imposuit aurea!

Quomodo ceciderunt Fortes, in medio belli!

O Jonathan, super excelsa tua Miles!

Versor in angustiis, tui causa, Frater mi, Jonathan!

Mihi fuisti admodum jucundus!

Mihi tuus amor admodum mirabilis,

Mulierum exuperans amorem!

Quomodo ceciderunt fortes,

Et perierunt arma belli!

Dissertation I., p. 122.

In 2 Samuel 1:21; I have inserted כלי keley for בלי beli . Dr. Delaney rightly observes that the particle בלי beli is not used in any part of the Bible in the sense of quasi non, as though not, in which sense it must be used here if it be retained as a genuine reading: The shield of Saul as though it had not been anointed with oil.

In a MS. written about the year 1200, numbered 30 in Kennicott's Bible, כלי keley is found; and also in the first edition of the whole Hebrew Bible, printed Soncini 1488. Neither the Syriac nor Arabic versions, nor the Chaldee paraphrase, acknowledge the negative particle בלי beli, which they would have done had it been in the copies from which they translated. It was easy to make the mistake, as there is such a similarity between ב beth and כ caph ; the line therefore should be read thus: The shield of Saul, weapons anointed with oil.

In 2 Samuel 1:22; נשוג nashog, to obtain, attain, seems to have been written for נסוג nasog, to recede, return. The former destroys the sense, the latter, which our translation has followed, and which is supported by the authority of 30 MSS., makes it not only intelligible but beautiful.

In 2 Samuel 1:19, 2 Samuel 1:22, and 2 Samuel 1:25, חלל and חללים chalal and chalalim occur, which we translate the Slain, but which Dr. Kennicott, I think from good authority, renders soldier and soldiers; and thus the version is made more consistent and beautiful.

חלל chalal signifies to bore or pierce through; and this epithet might be well given to a soldier, q.d., the Piercer, because his business is to transfix or pierce his enemies with sword, spear, and arrows.

If it be translated soldiers in the several places of the Old Testament, where we translate it Slain or Wounded, the sense will be much mended; see Judges 20:31, Judges 20:39; Psalm 89:11; Proverbs 7:26; Jeremiah 51:4, Jeremiah 51:47, Jeremiah 51:49; Ezekiel 11:6, Ezekiel 11:7; Ezekiel 21:14. In several others it retains its radical signification of piercing, wounding, etc.

After these general observations I leave the particular beauties of this inimitable song to be sought out by the intelligent reader. Much has been written upon this, which cannot, consistently with the plan of these notes, be admitted here. See Delaney, Kennicott, Lowth, etc.; and, above all, let the reader examine the Hebrew text.

Albert Barnes
Notes on the Whole Bible

Let there be no dew … - For a similar passionate form of poetical malediction, compare Job 3:3-10; Jeremiah 20:14-18.

Nor fields of offerings - He imprecates such complete barrenness on the soil of Gilboa, that not even enough may grow for an offering of first-fruits. The latter part of the verse is better rendered thus: For there the shield of the mighty was polluted, the shield of Saul was not anointed with oil, but with blood). Shields were usually anointed with oil in preparation for the battle Isaiah 21:5.

Matthew Henry
Concise Bible Commentary
Kasheth, or "the bow," probably was the title of this mournful, funeral song. David does not commend Saul for what he was not; and says nothing of his piety or goodness. Jonathan was a dutiful son, Saul an affectionate father, therefore dear to each other. David had reason to say, that Jonathan's love to him was wonderful. Next to the love between Christ and his people, that affection which springs form it, produces the strongest friendship. The trouble of the Lord's people, and triumphs of his enemies, will always grieve true believers, whatever advantages they may obtain by them.
Ellen G. White
Patriarchs and Prophets, 696

The song in which David gave utterance to the feelings of his heart became a treasure to his nation, and to the people of God in all subsequent ages: PP 696.1

“Thy glory, O Israel, is slain upon thy high places!
How are the mighty fallen!
Tell it not in Gath,
Publish it not in the streets of Ashkelon;
Lest the daughters of the Philistines rejoice,
Lest the daughters of the uncircumcised triumph.
Ye mountains of Gilboa, Let there be no dew nor rain upon you, neither fields of
offerings:
For there the shield of the mighty was vilely cast away,
The shield of Saul as of one not anointed with oil....
Saul and Jonathan were lovely and pleasant in their lives,
And in their death they were not divided;
They were swifter than eagles,
They were stronger than lions.
Ye daughters of Israel, weep over Saul,
Who clothed you in scarlet delicately,
Who put ornaments of gold upon your apparel.
How are the mighty fallen in the midst of the battle!
Jonathan is slain upon thy high places.
I am distressed for thee, my brother Jonathan:
Very pleasant hast thou been unto me:
Thy love to me was wonderful,
Passing the love of women.
How are the mighty fallen,
And the weapons of war perished!”
PP 696.2

2 Samuel 1:19-27, R.V. PP 696

Read in context »
Ellen G. White
Evangelism, 170

Calm, Earnest Reasoning—It is not excitement we wish to create, but deep, earnest consideration, that those who hear shall do solid work, real, sound, genuine work that will be enduring as eternity. We hunger not for excitement, for the sensational; the less we have of this, the better. The calm, earnest reasoning from the Scriptures is precious and fruitful. Here is the secret of success, in preaching a living personal Saviour in so simple and earnest a manner that the people may be able to lay hold by faith of the power of the Word of life.—Letter 102, 1894. Ev 170.1

Present the Evidences of Truth—People cannot be expected to see at once the advantage of truth over the error they have cherished. The best way to expose the fallacy of error is to present the evidences of truth. This is the greatest rebuke that can be given to error. Dispel the cloud of darkness resting on minds by reflecting the bright light of the Sun of Righteousness.—Pacific Union Recorder, October 23, 1902. Ev 170.2

Win Confidence of the People—Those who labor for Christ should be men and women of great discretion, so that those who do not understand their doctrines may be led to respect them, and regard them as persons void of fanaticism, void of rashness and impetuosity. Their discourses and conduct and conversation should be of a nature that will lead men to the conclusion that these ministers are men of thought, of solidity of character, men who fear and love their heavenly Father. They should win the confidence of the people, so that those who listen to the preaching may know that the ministers have not come with some cunningly devised fable, but that their words are words of worth, a testimony that demands thought and attention. Let the people see you exalting Jesus, and hiding self.—The Review and Herald, April 26, 1892. Ev 170.3

Read in context »
Ellen G. White
Evangelism, 619

While there may be in these societies much that appears to be good, there is, mingled with this, very much that makes the good of no effect, and renders these associations detrimental to the interests of the soul.... Ev 619.1

I ask you who take pleasure in these associations, who love the gathering for indulgence in wit and merriment and feasting, Do you take Jesus with you? Are you seeking to save the souls of your companions? Is that the object of your association with them? Do they see and feel that there is in you a living embodiment of the Spirit of Christ? Is it manifest that you are a witness for Christ, that you belong to a peculiar people, zealous of good works? Is it manifest that your life is governed by the divine precepts, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind,” and, “Thou shalt love thy neighbor as thyself”?.... Ev 619.2

Those who cannot discern between him that serveth God and him that serveth Him not, may be charmed with these societies that have no connection with God, but no earnest Christian can prosper in such an atmosphere. The vital air of heaven is not there. His soul is barren, and he feels as destitute of the refreshing of the Holy Spirit as were the hills of Gilboa of dew and rain. Ev 619.3

Read in context »
Ellen G. White
Gospel Workers 1915, 165

Formal Discourses—Some ministers, in the preparation of their discourses, arrange every detail with such exactness that they give the Lord no room to lead their minds. Every point is fixed, stereotyped, as it were, and they seem unable to depart from the plan marked out. This is a grave error, and if followed, will cause ministers to become narrow-minded, and will leave them as destitute of spiritual life and energy as were the hills of Gilboa of dew and rain. GW 165.1

When a minister feels that he cannot vary from a set discourse, the effect is little better than that produced by reading a sermon. Tame, formal discourses have in them very little of the vitalizing power of the Holy Spirit; and the habit of preaching such discourses will effectually destroy a minister's usefulness and ability. GW 165.2

Read in context »
More Comments