1 CHRONICLES 19 COMMENTARYEDITED BY GLENN PEASE

David Defeats the Ammonites

1 In the course of time, Nahash king of the Ammonites died, and his son succeeded him as king.

BARNES, "Compare the marginal references and notes. The writer here adds one or two touches, and varies in one or two of the numbers.

CLARKE, "Now it came to pass - See the same history, 2Sa_10:1 (note), etc., and the notes there.

HENRY 1-5et us here observe, 1. That is becomes good people to be neighbourly, and especially to be grateful. David will pay respect to Hanun because he is his neighbour; and religion teaches us to be civil and obliging to all, to honour all men, and to be ready to do all offices of kindness to those we live among; nor must difference in religion be any obstruction to this. But, besides this, David remembered the kindness which his father showed to him. Those that have received kindness must return it as they have ability and opportunity: those that have received it from the parents must return it to the children when they are gone. 2. That, as saith the proverb of the ancients, Wickedness proceedeth from the wicked, 1Sa_24:13. The vile person will speak villany, and the instruments of the churl will be evil, to destroy those with lying words that speak right,Isa_32:6, Isa_32:7. Those that are base, and design ill themselves, are apt to be jealous and to suspect ill of others without cause. Hanun's servant suggested that David's ambassadors came as spies, as if so great and mighty a man as David needed to do so

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mean a thing (if he had any design upon the Ammonites, he could effect it by open force, and had no occasion for any fraudulent practices), or as if a man of such virtue and honour would do so base a thing. Yet Hanun hearkened to the suggestion, and, against the law of nations, treated David's ambassadors villainously. 3. Masters ought to protect their servants, and with the greatest tenderness to concern themselves for them if they come by any loss or damage in their service. David did so for his ambassadors, 1Ch_19:5. Christ will do so for his ministers; and let all masters thus give unto their servants that which is just and equal.

JAMISON 1-5, "1Ch_19:1-5. David’s messengers, sent to comfort Hanun, are disgracefully treated.

after this — This phrase seems to indicate that the incident now to be related took place immediately, or soon after the wars described in the preceding chapter. But the chronological order is loosely observed, and the only just inference that can be drawn from the use of this phrase is, that some farther account is to be given of the wars against the Syrians.Nahash the king of the children of Ammon died — There had subsisted a very friendly relation between David and him, begun during the exile of the former, and cemented, doubtless, by their common hostility to Saul.

K&D, "The same phenomena are met with in the detailed account of the Ammonite-Syriac war, 1Ch_19:1-2; 1Ch_20:3, as compared with 2 Sam 10:1-11:1, and 2Sa_12:26-31. In 1Ch_19:1 the omission of the name הנון after בנ is merely an oversight, as the omission of the name נחש in 2Sa_10:1 also is. In 1Ch_19:3 there is no need to alter וגוולהפ לחקר into וגו ולרגלה את־העיר 2Sa_10:3, although the expression in ,חקר

Samuel is more precise. If the actual words of the original document are given in Samuel, the author of the Chronicle has made the thought more general: “to search and to overthrow, and to spy out the land.” Perhaps, however, the terms made use of in the original document were not so exact and precise as those of the book of Samuel. In 1Ch_19:6, 1Ch_19:7, at least, the divergence from 2Sa_10:16 cannot be explained otherwise than by supposing that in neither of the narratives is the text of the original document exactly and perfectly reproduced. For a further discussion of the differences, see on 2Sa_10:6. The special statement as to the place where the mercenaries encamped, and the Ammonites gathered themselves together from out their cities (1Ch_19:7), is wanting in 2nd Samuel. The city Medeba, which, according to Jos_13:16, was assigned to the tribe of Reuben, lay about two hours southeast from Heshbon, and still exists as ruins, which retain the ancient name Medaba (see on Num_21:30). In 1Ch_19:9, העיר outside“ ,פתחthe city” (i.e., the capital Rabbah), more correct or exact than השער פתח (2Sa_10:8). On אליהם חלאמה as compared with ,ויבא ויבא (2Sa_10:17), cf. the discussion on 2Sa_10:16-17.

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BENSON 2967. — B.C. 1037.David’s friendly message to King Hanun, 1 Chronicles 19:1, 1 Chronicles 19:2. Hanun’s base usage of his ambassadors, 1 Chronicles 19:3-5. The Ammonites prepare for war, 1 Chronicles 19:6, 1 Chronicles 19:7. David overthrows them and the Syrians, 1 Chronicles 19:8-19.1 Chronicles 19:1. Nahash the king of the children of Ammon died — Of the contents of this chapter, see the notes on 2 Samuel 10.

ELLICOTT, "The war with the sons of Ammon and their Aramæan allies. The chapter is a duplicate of 2 Samuel 10. The story of David’s kindness to Mephibosheth (2 Samuel 9), creditable as it was to David, is omitted by the chronicler, as belonging rather to the private than the public history of the king.Verse 1(1) Now it came to pass after this.—The same phrase as at 1 Chronicles 18:1; it has no chronological significance (see Note there). The conflict with Ammon, which has been glanced at in 1 Chronicles 18:11, is now to be described at length (1 Chronicles 19:1 to 1 Chronicles 20:3), and in connection therewith the overthrow of Hadadezer (1 Chronicles 18:3-8) is again related, with additional details.

COFFMAN, "And it came to pass after this, that Nahash the king of the children of Ammon died, and his son reigned in his stead. And David said, I will show kindness unto Hanun the son of Nahash, because his father showed kindness to me. So David sent messengers to comfort him concerning his father. And David's messengers came into the land of the children of Ammon to Hanun, to comfort him. But the princes of the children of Ammon said to Hanun, Thinkest thou that David doth honor thy father, in that he hath sent comforters unto thee? are not his servants come unto thee to search, to overthrow, and to spy out the land? Then Hanun took David's servants, and shaved them, and cut off their garments in the middle, even to their buttocks, and sent them away. Then there went certain persons, and told David how the men were served. And he sent to meet them; for the men were greatly ashamed. And the king said, Tarry at Jericho until your beards be grown, and then return.

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PARKER, " Gracious Messengers1 Chronicles 19THE phrase "after this" has no chronological significance. David was moved once more by a fine human sentiment. He remembered that Nahash had been kind to him in the days of his ancient trouble, so when Nahash died David proposed to show kindness unto Hanun his son. David was thus far from being spoiled by his royalty and grandeur. He who could sing so well could always sympathise most deeply. These fine human traits in the character of David endear the king to the common heart of the world. Though he was always ready for war, yet David was always ready also to bind up broken hearts, and to lead back to the right road men who had lost their path in life.A very tender expression is this:"David sent messengers to comfort him concerning his father" ( 1 Chronicles 19:2).It might have been thought that a man whose mind was preoccupied with new military schemes, with ideas of advancement or aggrandisement, a man who slew thousands of enemies, would have cared but little for the death of a single man. Yet it was quite otherwise. David distinguished between the soldier and the man; between what he believed to be his military duty, and all those kindly and generous sentiments which invest human character with its noblest attributes. Though we cannot build a temple, we may send a comforting message to a human heart; though we cannot go forth to great wars such as require volumes of history for their proper narration, we can look out for instances of solitary grief and sadness to which we can minister encouragement and sympathy. Here, however, in the very act of carrying out a benevolent purpose, David is encountered by the all-poisoning thought in life, namely, the thought which is born of suspicion. Unfortunately, there are always men who misinterpret the motives of others, and assign sinister intentions to the very highest actions of the benevolent soul. How many feasts have these marplots spoiled? Into how many families have suspicious thoughts entered where they ought not to have had a moment"s accommodation? It should be the delight of Christians to receive kindness without suspicion, and to give men credit for the best motives—especially in the day of darkness and distress—when they seek us out that they may comfort us with the light of the Lord. It would seem to require the whole energy of God to rid the human soul of suspicion and jealousy. How hard it is for us to give one another credit for really pure and good intentions! But in ascribing false or unworthy motives to human action, do we not thereby reveal the

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principal characteristics of our own disposition? Is it not true that evil is to him who evil thinks,—in other words, that only the evil man can think evil of other people, and that when we ascribe sinister motives to those who would help us, we are only drawing our own portraiture, and showing but too vividly what we ourselves would do under similar circumstances? The basest of motives was ascribed to David: he was making his pretended compassion a medium through which to search the city, and to spy it out, and to overthrow it. Unquestionably there are men who make an investment of Christianity, and turn their very Christian profession into an article of merchandise: unquestionably, too there may be simulations of sympathy which deserve only to be denounced as cunningly arranged hypocrisies: at the same time, it is better to err, if we err at all, on the side of magnanimity, by ascribing to men the worthiest motives, and crediting them with intentions akin to the faith which they profess. We may exclude ourselves from the enjoyment of many spiritual advantages by suspecting the motives of the men who offer them. Thus in going to the house of God itself we may regard the whole institution as an attempt to impose upon our credulity and generosity. In no such way do men realise the highest spiritual advantages; they embitter themselves; they rebuke all that is sweetest and noblest in human nature; and they betake themselves to narrowness and solitude, when they might live in the very largeness of the divine love, and in the sweetest companionship of the divine presence. All this suspicion brings upon those who indulge it punishment sooner or later.The subsequent history given in this chapter shows that men cannot both be suspicious and successful when they are doing injustice to high motives and generous proposals. There are men who are clever within limited points, and whose policies instantly commend themselves because they appear to be marked by shrewdness. There Isaiah , however, a larger prudence—the great and generous prudence which gives men credit for being better than perhaps they are, and which disarms even their animosity by a liberal trust in what ought to be their main purpose. Beware of imprudent prudence; that Isaiah , prudence which sees only a portion of the situation, and does not take in the whole scope and horizon of the circumstances. The princes of the children of Ammon imagined themselves to be very clever in penetrating David"s motive, but they lived to see that their cleverness was a mistake, and that astuteness when unregulated by magnanimity leads to penalty and ruin.

GUZIK, "A. The offense of the Ammonites.1. (1 Chronicles 19:1-2) David sends ambassadors to the Ammonites at the passing

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of their king.It happened after this that Nahash the king of the people of Ammon died, and his son reigned in his place. Then David said, “I will show kindness to Hanun the son of Nahash, because his father showed kindness to me.” So David sent messengers to comfort him concerning his father. And David’s servants came to Hanun in the land of the people of Ammon to comfort him.a. I will show kindness: David was the dominate ruler of his region, but he was not a cruel tyrant. Here he showed kindness towards a pagan king because in sympathy with the loss of his father.b. So David sent messenger to comfort him: David wasn’t content to feel kindness towards Hanun. He did something to bring the grieving man comfort.

TRAPP, "1 Chronicles 19:1 Now it came to pass after this, that Nahash the king of the children of Ammon died, and his son reigned in his stead.Ver 1.] This chapter is the same also with 2 Samuel 10:1-19. {See Trapp on "2 Samuel 10:1"} &c.PULPIT, "This chapter runs very closely parallel with 2 Samuel 10:1-19; a chapter also of nineteen verses. The slight differences between them avail to make one or the other narrative a little clearer or a little fuller. The time is only marked, as in the first verse of the preceding chapter, by the too general formula, "after this." Between the last verse of the preceding chapter and the first of this, we find interposed, in the Book of Samuel, the account of David's thoughts and deeds of kindness "for Jonathan's sake" to Mephibosheth "of the house of Saul," who was a son of Jonathan, though apparently not personally known at present to David.The chapter gives an account of David's war with Ammon and Aram allied temporarily, and the ungracious cause of the war—the insult put upon David's messengers, when sent on a mission of kindly and sincere condolence, on occasion of the death of Nahash, King of Ammon. Some think that the contents of this chapter are in reality a narration at greater length and in fuller detail, belonging to the space occupied by 2 Samuel 10:3-13 of last chapter. They would, in like manner, identify 2 Samuel 10:1-19 with 2 Samuel 8:3-13.1 Chronicles 19:1Nahash. It is possible that this may be the Nahash of 1 Samuel 11:1, 1 Samuel 11:2

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and 1 Samuel 12:12, who, being signally defeated by Saul, may have been the more inclined to show partiality to David. But it would appear that nearly sixty years had elapsed, and if so, it must be held very unlikely, and would point to the conclusion that it was his son whose death is here in question. With this the statement of Josephus ('Ant.,' 1 Samuel 6:5, § 3), would tally, which says that the Nahash of 1 Samuel 11:1-15. was killed in the destruction of the Ammonite army then wrought by Saul. Possibly the word "Nahash" was the official title of kings of the Ammonites (and, though considering its signification, i.e. serpent, scarcely a flattering one from a modern point of view, yet this is overruled by the association of the attribute of wisdom with the serpent in olden time, of which we have more than a trace in Matthew 10:16), as "Pharaoh" of kings of Egypt, etc.

BI, "And David sent messengers to comfort him concerning his father.The menage of condolenceI. The generous message of David.

1. In its accession.2. In its form.

II. The disgraceful treatment of David’s messengers. Shaving their beards and shortening their garments, a double insult in the East, where long beards and long garments are badges of honour. Many Orientals would rather die than lose their beards (signs of dignity and ornaments of freedom), and Turks used to regard beardless Europeans as runaway slaves.III. The considerate kindness for the disgraced messengers. (J. Wolfendale.)

Thinkest thou that David doth honour thy father.SuspicionsDon’t be suspicious. Some people think they are very clever in finding out what is wrong where no one else sees anything amiss, and these often make themselves very ridiculous. Tennyson, when a young man, was walking through Wales, on his way back from the Continent, and turned into a little wayside inn, where an old man sat by the fire, and asked many questions in s very suspicious fashion. “Are you from the army? Not from the army? Then where do you come from?” he bluntly asked at last. “I am just come from the Pyrenees,” said the poet. “Ah, I knew there was ‘a something!’” was the knowing clincher of the old man. Could anything have been more ridiculous? Don’t be suspicious; think the best, believe the best, love the best; remember that everybody finds just what he seeks. You will always find “a something” if it is “a something” you are seeking, but you will also always find what is good and beautiful if you are in search of that. (J. Reid Howatt.)

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2 David thought, “I will show kindness to Hanun son of Nahash, because his father showed kindness to me.” So David sent a delegation to express his sympathy to Hanun concerning his father.When David’s envoys came to Hanun in the land of the Ammonites to express sympathy to him,

BARNES, "Hanun - A Philistine king of this name is mentioned in the Assyrian inscriptions as paying tribute to Tiglath-pileser and warring with Sargon.

BENSON, "1 Chronicles 19:2. David said, I will show kindness unto Hanun — Religion teaches us to be civil and obliging to all; to honour all men, and to be ready to do all offices of kindness to those among whom we live: and difference in the modes and forms of religion, or even in religion itself, must be no obstruction to it. But, besides this, David remembered the kindness which his father had showed him. They that have received kindness should return it as they have ability and opportunity: and they that have received it from the parents, should return it to the children when the parents are gone.

ELLICOTT, " (2) Nahash Samuel omits, but adds “Hanun.” The omissions in each are perhaps accidental. Saul’s first campaign was against Nahash (1 Samuel 11).

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Children of Ammon.—Sons of Ammon, like “sons of Israel.” The title calls attention to their tribal organisation.Because.—For. Samuel, “according as.”Shewed kindness to me.—The Hebrew phrase, which answers to the Greek of Luke 1:72. (See Revised Version.)The rest of the verse is made more perspicuous than in 2 Samuel 10:2 by slight changes and additions.

PULPIT, "1 Chronicles 19:2Because his father showed kindness to me. The instance of kindness here alluded to is not recorded. There may have been many opportunities and calls for it during David's persecuted life, and when the Ammonite king would feel a motive beyond any intrinsic goodness of heart to "show kindness" to the youth who was Saul's object of hatred. It is, however, very remarkable that we find a genuine kindliness towards David still cleaving to the succession of Ammonite kings, even after the events of this chapter (2 Samuel 17:27-29). Hanna. Nothing else is known of this Hanun. Though here the name of an Ammonite king, we find it in Nehemiah 3:13, Nehemiah 3:30, the name of two of those who helped repair the city. The Assyrian Inscriptions contain the name as that of a Philistine king, tributary to Tiglath-pileser (see 'Speaker's Commentary').

3 the Ammonite commanders said to Hanun, “Do you think David is honoring your father by sending envoys to you to express sympathy? Haven’t his envoys come to you only to explore and spy out the country and overthrow it?”

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JAMISON, "are not his servants come unto thee for to search? — that is, thy capital, Rabbah (2Sa_10:3).

ELLICOTT, " (3) Are not his servants come . . . for to search, and to overthrow, and to spy out the land?—Literally, Is it not for to search . . . that his servants are come unto thee? This is hardly an improvement on Samuel: “Is it not to search the city (Rabbath-Ammon, the capital), and to spy it out, and to overthrow it, that David hath sent his servants unto thee?” The Syriac and Arabic agree with Samuel in reading “city;” LXX. and Vulg., “land.”

GUZIK 3-5, "2. (1 Chronicles 19:3-5) Hanun, the new king of the Ammonites, treats Israel’s ambassadors shamefully.And the princes of the people of Ammon said to Hanun, “Do you think that David really honors your father because he has sent comforters to you? Did his servants not come to you to search and to overthrow and to spy out the land?” Therefore Hanun took David’s servants, shaved them, and cut off their garments in the middle, at their buttocks, and sent them away. Then some went and told David about the men; and he sent to meet them, because the men were greatly ashamed. And the king said, “Wait at Jericho until your beards have grown, and then return.”a. Do you think that David really honors your father because he has sent comforters to you? It’s hard to explain why these advisers to Hanun said this to the king of Ammon. It is possible that they genuinely suspected David, or they may have just used this as a way to appear wise and cunning to King Hanun. It is common for liars to always suspect others of lying.b. Hanun took David’s servants, shaved them, and cut off their garments in the middle . . . and sent them away: This was a disgraceful insult to these ambassadors from Israel. In that culture, many men would rather die than to have their beard shaved off, because to be clean shaven was the mark of a slave but free men wore beards.i. “With the value universally set upon the beard by the Hebrews and other Oriental

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nations, as being man’s greatest ornament, the cutting off of one-half of it was the greatest insult that could have been offered to the ambassadors, and through them to David their king.” (Keil and Delitzsch in their commentary on 2 Samuel 10)ii. “The beard is held in high respect in the East: the possessor considers it his greatest ornament; often swears by it; and, in matters of great importance, pledges it. Nothing can be more secure than a pledge of this kind; its owner will redeem it at the hazard of his life.” (Clarke on 2 Samuel 10)iii. To cut off their garments in the middle was also an obvious insult and humiliation. “That the shame of their nakedness might appear, and especially that of their circumcision, so derided by the heathen.” (Trapp on 2 Samuel 10)iv. “This is check to the fashion-mongers of our time, saith Piscator; who wear their clothes so close, and cloaks so short, that they cover not their buttocks.” (Trapp) One must only wonder what the Puritan preacher John Trapp would say about those who today wear their garments so low that they do not cover their buttocks.v. To insult the ambassador is the insult the king. It was just as if they had done this to David himself. The same principle is true with King Jesus and His ambassadors. Jesus reminded His disciples: If the world hates you, you know that it hated Me before it hated you. (John 15:18)vi. “The attitude of Ammon does not detract from the nobleness of the action of David. In that action he proved that he had not forgotten the kindness which had been shown to him by Nahash.” (Morgan)c. Wait at Jericho until your beards have grown, and then return: David didn’t use these men as political tools to whip up anger against the Ammonites. He cared more for their own dignity and honor, and allowed them to wait before returning to Jerusalem.

4 So Hanun seized David’s envoys, shaved them, cut off their garments at the buttocks, and sent them away.

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CLARKE, "And cut off their garments in the midst - Usque ad eorum, pudenda. So the Targum, Jarchi, and others; leaving exposed what nature and decency require to be concealed. See on 2Sa_10:4 (note).

GILL, "shaved them — not completely, but only the half of their face. This disrespect to the beard, and indecent exposure of their persons by their clothes being cut off from the girdle downwards, was the grossest indignity to which Jews, in common with all Orientals, could be subjected. No wonder that the men were ashamed to appear in public - that the king recommended them to remain in seclusion on the border till the mark of their disgrace had disappeared - and then they might, with propriety, return to the court.

ELLICOTT, " (4) Shaved them—i.e., the half of their beards (Samuel).Hard by their buttocks.—Literally, unto the extremities. The chronicler has substituted a more decorous term for the one which appears in Samuel.Cut off their garments.—To look like captives (Isaiah 20:4).

TRAPP, "1 Chronicles 19:4 Wherefore Hanun took David’s servants, and shaved them, and cut off their garments in the midst hard by their buttocks, and sent them away.Ver. 4. And shaved them.] Sic legatos Davidis deturpans illudit, (a) Popish priests say they do therefore shave their beards, lest while they drink Christ’s blood out of the chalice, any drop thereof should hang upon their beards. Oh, shameful superstition!Hard by their buttocks.] This is check to the fashion mongers of our time, saith Piscator; who wear their clothes so close, and cloaks so short, that they cover not their buttocks.

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PULPIT, "1 Chronicles 19:4The classical scholar will not fail to be reminded, so far as the shaving here spoken of is concerned, of the account contained in Herodotus, 2:121. The parallel place makes the resemblance close, in that it tells us that "one-half of their beards" was shaved. To shave them was an affront to their customs, dignity, and religion: to shave them half added mockery; and to cut off half their garments completed the tale of ignominious and contemptuous insult (Isaiah 20:4). The beard was held almost in reverence by Easterns.

5 When someone came and told David about the men, he sent messengers to meet them, for they were greatly humiliated. The king said, “Stay at Jericho till your beards have grown, and then come back.”

ELLICOTT, " (5) Ashamed.—Not the usual term (bôsh), but a stronger word, confounded (niklam; properly, pricked, wounded). (Comp. Psalms 35:4. where it forms a climax to the other.)Be grown.—Sprout, or shoot (Judges 16:22, of Samson’s hair).Jericho lay on their road to the capital.

6 When the Ammonites realized that they had 13

become obnoxious to David, Hanun and the Ammonites sent a thousand talents[a] of silver to hire chariots and charioteers from Aram Naharaim,[b] Aram Maakah and Zobah.

BARNES, "A thousand talents of silver - The price is not given in Samuel. On the practice of hiring troops about this time in western Asia, see 1Ki_15:18; 2Ki_7:6; 2Ch_25:6.

CLARKE, "Chariots and horsemen out of Mesopotamia - These are not mentioned in the parallel place in Samuel; probably they did not arrive till the Ammonites and their other allies were defeated by the Israelites in the first battle.

HENRY 6-19, "We may see here, 1. How the hearts of sinners that are marked for ruin are hardened to their destruction. The children of Ammon saw that they had made themselves odious to David (1Ch_19:6), and then it would have been their wisdom to desire conditions of peace, to humble themselves and offer any satisfaction for the injury they had done him, the rather because they had made themselves not only odious to David, but obnoxious to the justice of God, who is King of nations, and will assert the injured rights and maintain the violated laws of nations. But, instead of this, they prepared for war, and so brought upon themselves, by David's hand, those desolations which he never intended them. 2. How the courage of brave men is heightened and invigorated by difficulties. When Joab saw that the battle was set against him before and behind (1Ch_19:10), instead of meditating a retreat, he doubled his resolution; and, though he could not double, he divided his army, and not only spoke, but acted, like a gallant man, that had great presence of mind when he saw himself surrounded. He engaged with his brother for mutual assistance (1Ch_19:12), excited himself and the rest of the officers to act vigorously in their respective posts, with an eye to God's glory and their country's good, not to any honour and advantage of their own, and then left the issue to God: Let the Lord do that which is right in his sight. 3. How vain the greatest art and strength are against justice and equity. The Ammonites did their utmost to make the best of their position: they brought as good a force into the field, and disposed it with as much policy as possible; yet, having a bad cause, and acting in defence of wrong, it would not do; they were put to the worst. Right will prevail and triumph at last. 4. To how little purpose it is for those to rally again, and reinforce themselves, that have not God on their side. The Syrians, though in no way concerned in the merits of the cause,

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but serving only as mercenaries to the Ammonites, when they were beaten, thought themselves concerned to retrieve their honour, and therefore called in the assistance of the Syrians on the other side Euphrates; but to no purpose, for still they fled before Israel (1Ch_19:18); they lost 7000 men, who are said to be the men of 700 chariots, 2Sa_10:18. For, as now in a man of war for sea-service they allot ten men to a gun, so then, in land-service, ten men to a chariot. 5. those who have meddled with strife that belongs not to them, and have found that they meddled to their own heart, do well to learn wit at length and meddle no further. The Syrians, finding that Israel was the conquering side, not only broke off their alliance with the Ammonites and would help them no more (1Ch_19:19), but made peace with David and became his servants. Let those who have in vain stood it out against God be thus wise for themselves, and agree with him quickly, while they are in the way. Let them become his servants; for they cannot but see themselves undone if they be his enemies.

JAMISON, "1Ch_19:6-15. Joab and Abishai overcome the Ammonites.when the children of Ammon saw that they had made themselves odious to David — One universal feeling of indignation was roused throughout Israel, and all classes supported the king in his determination to avenge this unprovoked insult on the Hebrew nation.Hanun ... sent a thousand talents of silver — a sum equal to about $2,000,000 to procure the services of foreign mercenaries.chariots and horsemen out of Mesopotamia ... Syria-maachah, and ... Zobah — The Mesopotamian troops did not arrive during this campaign (1Ch_19:16). Syria-maachah lay on the north of the possessions of the trans-jordanic Israelites, near Gilead.Zobah — (see on 1Ch_18:3).

BENSON, "1 Chronicles 19:6. The children of Ammon saw they had made themselves odious to David — It would therefore have been their wisdom to have desired conditions of peace, to have humbled themselves and offered any satisfaction for the injury they had done him; and the rather, because they had made themselves not only odious to David, but obnoxious to the justice of God, who is the king of nations, and will assert the injured rights, and maintain the violated laws of nations. But, instead of this, they prepared for war, and so brought upon themselves those desolations which David never intended them.

ELLICOTT, " (6) And when the children of Ammon.—Up to this point the narrative has substantially coincided with 2 Samuel 10, and might have been derived immediately from it; but this and the following verses differ considerably from the older account, and add one or two material facts, which suggest another

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source.

Made themselves odious.—“Had become in bad odonr.” A unique (Aramaized) form of the same verb as is used in Samuel (hithbâ’ăshû for nib’ăshû).

A thousand talents of silver.—The talent was a weight, not a coin, coined money being unknown at that epoch. The sum specified amounts to £400,000. estimating the silver talent at £400. This detail is peculiar to the Chronicles.

Out of Mesopotamia, and out of Syria-maachah, and out of Zobah.—Out of Aram-naharaïm, and out of Aram-maachah, &c Samuel has, “And they hired Aram-beth-rehob and Aram-zobah, 20,000 foot, and the king of Maachah, 1,000 men, and the men (or chieftain) of Tôb, 12,000men.”Aram-naharaïm, i.e., Aram of the two rivers, was the country between the Tigris and Euphrates (see Judges 3:8); Aram-beth-rehob may have been one of its political divisions, and is perhaps to be identified with Rehoboth-hannahar (1 Chronicles 1:48), on the Euphrates. Another Rehoboth (“Rehoboth-ir,” Genesis 10:11) lay on the Tigris, north-east of Nineveh, and was a suburb of that great city. Aram-maachah imply the dominions of “the king of Maachah,” who is mentioned in 1 Chronicles 19:7; and Zobah, the Aram-zobah of Samuel. The chronicler makes no separate mention of the “men of Tòb” (Judges 11:3), perhaps because they were subject to Hadadezer, and as such, included in his forces. The Syriac and Arabic here have “from Aram-naharaïm, Haran, Nisibis, and Edom.”

GUZIK, "3. (1 Chronicles 19:6-8) The Ammonites and Israelites prepare for war.When the people of Ammon saw that they had made themselves repulsive to David, Hanun and the people of Ammon sent a thousand talents of silver to hire for themselves chariots and horsemen from Mesopotamia, from Syrian Maachah, and from Zobah. So they hired for themselves thirty-two thousand chariots, with the king of Maachah and his people, who came and encamped before Medeba. Also the people of Ammon gathered together from their cities, and came to battle. Now when David heard of it, he sent Joab and all the army of the mighty men.a. When the people of Ammon saw that they had made themselves repulsive: They

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knew that they did this. David didn’t reject the Ammonites, they made themselves repulsive to Israel.b. The people of Ammon sent a thousand talents of silver to hire for themselves chariots and horsemen: This was a common practice in the ancient world. The Ammonites had no hope of protecting themselves, so they hired mercenary armies.c. When David heard of it, he sent Joab and all the army of the mighty men: It’s important to understand that David was nothing without his mighty men, and they were nothing without him. He was their leader, but a leader is nothing without followers - and David had an army of the mighty men to follow him. These men didn’t necessarily start as mighty men; many were some of the distressed, indebted, and discontent people who followed David at Adullam Cave (1 Samuel 22:1-2).i. One of these mighty men was Adino the Eznite - famous for killing 800 men at one time (2 Samuel 23:8). Another was Jashobeam who killed 300 men at one time (1 Chronicles 11:11). Another was Benaiah who killed a lion in a pit on a snowy day and took on a huge Egyptian warrior and killed the Egyptian with his own spear (1 Chronicles 11:22-23).

PULPIT, "1 Chronicles 19:6

Made themselves odious. The Hebrew root of very strong force, באש, is here employed, and which our Authorized Version translates, both in the parallel place and elsewhere, far more uncompromisingly than here. A thousand talents . Not stated in Samuel. This talent was of three thousand shekels, believed to be equivalent to f342. Mesopotamia. The parallel place has Aram-beth-rehob, instead of our Aram-naharaim ("Syria of the Two Rivers," i.e. Tigris and Euphrates; Authorized Version, "Mesopotamia"). From comparing this verso with 1 Chronicles 19:16, it may seem probable that those strictly called "of Mesopotamia" lent either no aid at first or but very partial. It is observable that the numbers of men supplied by Beth-rehob, Zobah, and Ishtob in the parallel place (viz. thirty-two thousand) agree with the numbers of this verse, from which we may conclude that, whatever Aram-beth-rehob (probably either Reho-both on the Euphrates, or Rehob last of Lebanon) and Aram-naharaim may strictly stand for respectively, they here substantially mean the same. It is possible that the difference is that of a corrupt text or careless copying. The Aram-naharaim (Mesopotamia), which comes before us first in Genesis 24:10, passes out of Scripture language after the defeats of this

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chapter—the tract of country which it designated (some seven hundred miles by twenty to two hundred and fifty) being absorbed, first by Assyria, and afterwards by Babylon. The Assyrian Inscriptions reveal the fact that Mesopotamia was the prey of a largo number of small separate tribes at the period of the judges and the early Jewish monarchy, which is quite consistent with the glimpses we hero get of it and its people. Aram-maachah probably designates the tract of country north of East Manasseh, bordering on Palestine, and bounded by the Jordan, Mount Hermon, and on its east, Salcah. Zobah (see 1 Chronicles 18:3, note; 1 Samuel 14:47). The parallel place adds also "the men of Ishtob."

BI 6-9, "And when the children of Ammon.Avenging an insultI. Insult springing from slight provocation.

1. From a suspicious mind.2. From advice of jealous princes.

II. Insult leading to unjust war. This War might have been avoided by an honourable apology or better understanding. One evil leads to smother.III. War terminating in disgraceful overthrow. (J. Wolfendale.)

7 They hired thirty-two thousand chariots and charioteers, as well as the king of Maakah with his troops, who came and camped near Medeba, while the Ammonites were mustered from their towns and moved out for battle.

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BARNES, "They hired thirty and two thousand chariots - The reading is corrupt. Such a number as 32,000 chariots alone was never brought into battle on any occasion. Compare the numbers in Exo_14:7; 1Ki_10:26; 2Ch_12:3. The largest force which an Assyrian king ever speaks of encountering is 3,940. The words “and horsemen” have probably fallen out of the text after the word “chariots” (compare 1Ch_19:6). The 32,000 would be the number of the warriors serving on horseback or in chariots; and this number would agree closely with 2Sa_10:6, as the following table shows:

2Sa_10:6 MenSyrians of Beth-rehob and Zobah 20,000Syrians of Ish-tob 12,000Syrians of Maachah 1,000Total 33,000

1Ch_19:7 MenSyrians of Zobah, etc. 32,000Syrians of Machah ( number not given) 1,000Total 33,000

CLARKE, "Thirty and two thousand - The whole number mentioned in Samuel is, Syrians, of Beth-rehob, and of Zoba, twenty thousand; of King Maacah, one thousand; of Ish-tob, twelve thousand; in all thirty-three thousand. Of chariots or cavalry there is no mention. These could not have been the whole army.

JAMISON, "So they hired thirty and two thousand chariots — Hebrew,“riders,” or “cavalry,” accustomed to fight either on horseback or in chariots, and occasionally on foot. Accepting this as the true rendering, the number of hired auxiliaries mentioned in this passage agrees exactly with the statement in 2Sa_10:6 : twenty thousand (from Syria), twelve thousand (from Tob), equal to thirty-two thousand, and one thousand with the king of Maachah.

ELLICOTT, " (7) So they hired thirty and two thousand chariots, and the king of Maachah and his people.—The account which the chronicler has followed here did not state the relative strength of the contingents, yet its estimate of the total number

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of the allied forces is in substantial accord with that of Samuel. The chronicler puts the total at 32,000 + the Maachathite contingent; Samuel at 32,000 + 1,000 Maachathites. The expression “32,000 chariotry” (rèkeb) is not to be pressed. The writer wished to lay proper stress on the chariots and cavalry as the chief arm of the Aramæan states, and at the same time to be as concise as possible. That he was not thinking of 32,000 chariots in the literal sense is clear, (1) because he must have known that an army would not consist of chariots only; (2) in 1 Chronicles 18:4 he had already assigned to the army of Zobah its natural proportions of chariots, cavalry, and infantry. (Comp. 1 Chronicles 19:18, below.) The present text of Samuel can hardly be right, as it makes the whole army consist of infantry. (Comp. 2 Samuel 8:4.) The great plains of Aram were a natural training-ground for horsemen and charioteers.Who came and pitched (their camp) before Medeba.—Another detail peculiar to the Chronicles. Medeba, the meeting-place of the Aramæan forces, lay south-east of Heshbon, on a site now known as Madibiya.And the children of Ammon gathered themselves . . .—The muster of the Ammonites is not mentioned in Samuel.

PULPIT, "Thirty and two thousand chariots. The reading in the parallel place is evidently what is intended. Clearly a stop should follow the numeral, which designates the number of the men under arms. Medeba. Some four miles south-cast of Heshbon (Numbers 21:30; Joshua 13:9, Joshua 13:16; Isaiah 15:2), or others give it as nine miles. It is not given in Samuel.

8 On hearing this, David sent Joab out with the entire army of fighting men.

ELLICOTT, " (8) All the host of the mighty men.—So the Hebrew text. The Hebrew margin and Samuel read “all the host,” viz., the mighty men. The “mighty men” (gibbôrîm) were a special corps. (Comp. 1 Samuel 23:13; 1 Samuel 27:8; 2

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Samuel 2:3; 2 Samuel 16:6; 1 Kings 1:8.) Either, then, the term has a general sense here, or we must read, “and the mighty men.”

9 The Ammonites came out and drew up in battle formation at the entrance to their city, while the kings who had come were by themselves in the open country.

JAMISON 9-15, "children of Ammon ... put the battle in array before the gate of the city — that is, outside the walls of Medeba, a frontier town on the Arnon.

the kings that were come were by themselves in the field — The Israelitish army being thus beset by the Ammonites in front, and by the Syrian auxiliaries behind, Joab resolved to attack the latter (the more numerous and formidable host), while he directed his brother Abishai, with a suitable detachment, to attack the Ammonites. Joab’s address before the engagement displays the faith and piety that became a commander of the Hebrew people. The mercenaries being defeated, the courage of the Ammonites failed; so that, taking flight, they entrenched themselves within the fortified walls.ELLICOTT, " (9) Before the gate of the city.—Literally, in the outlet of the city. Samuel has “in the outlet of the gate.” The city appears to have been Medeba (1 Chronicles 19:7).And the kings that were come.—Samuel repeats the names: “And Aram-zobah and Rehob, and the men of Tôb and Maachah.”Were.—Rather, put the battle in array (to be supplied from the former sentence).In the field.—In the open country, or plain (mîshôr) of Medeba (Joshua 13:9; Joshua 13:16), where there was room for the movements of cavalry and chariots.

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GUZIK, "B. Victory for Israel.1. (1 Chronicles 19:9-13) Joab divides the army into two groups.Then the people of Ammon came out and put themselves in battle array before the gate of the city, and the kings who had come were by themselves in the field. When Joab saw that the battle line was against him before and behind, he chose some of Israel’s best and put them in battle array against the Syrians. And the rest of the people he put under the command of Abishai his brother, and they set themselves in battle array against the people of Ammon. Then he said, “If the Syrians are too strong for me, then you shall help me; but if the people of Ammon are too strong for you, then I will help you. Be of good courage, and let us be strong for our people and for the cities of our God. And may the LORD do what is good in His sight.”a. Joab saw that the battle line was against him before and behind: As the army of the mighty men approached the Ammonite city they found themselves surrounded. In front of them were the Ammonites in battle array before the gate of the city. Behind them were the mercenary kings in the field. It looked bad for the army of Israel.b. If the Syrians are too strong for me, then you shall help me: Joab had only one strategy in battle - attack. Many generals would consider surrender when surrounded on both sides by the enemy, but not Joab. He called the army to courage and faith and told them to press on.i. “It is interesting to observe that in his arrangements he made no allowance for the possibility of ultimate defeat in his conflict with Ammon . . . it does not seem to have occurred to him that the combination might have been too much for both of them.” (Morgan)c. Be of good courage, and let us be strong for our people and for the cities of our God. And may the LORD do what is good in His sight: This is a great speech by Joab before the battle. He makes at least three great points.i. Be of good courage, and let us be strong: Courage and strength are not matters of feeling and circumstance. They are matters of choice, especially when God makes His strength available to us. We can be strong in the Lord and in the power of His might (Ephesians 6:10).ii. Let us be strong for our people and for the cities of our God: Joab called them to remember all they had to lose. If they lost this battle they would lose both their

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people and their cities. This was a battle bigger than themselves, and the army of the mighty men had to remember that.iii. And may the LORD do what is good in His sight: Joab wisely prepared for the battle to the best of his ability and worked hard for the victory. At the same time, he knew that the outcome was ultimately in God’s hands.iv. Joab trusted God to work, and he did all that he could do. “To believe that God will do all, and therefore to do nothing, is as bad as to believe that God leaves us to our unaided endeavours.” (Meyer)

PULPIT, "The kings. Compare this and 1 Chronicles 19:19 with 1 Chronicles 19:19 of the parallel chapter, and also with 1 Chronicles 19:8 (2 Samuel 10:19, 2 Samuel 10:8).

10 Joab saw that there were battle lines in front of him and behind him; so he selected some of the best troops in Israel and deployed them against the Arameans.

ELLICOTT, " (10) The battle was set against him before and behind.—Literally, the front of the battle had become towards him, front and rear. The order of words is different in Samuel, and a preposition added (“on front and on rear”). The Ammonites lay in front of the city, their Aramæan allies at some distance away, in the plain. For Joab to attack either with his entire army would have been to expose his rear to the assault of the other. He therefore divided his forces.The choice of Israel.—Literally, the chosen or young warriors (singular collective)

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in Israel (i.e., in the Israelitish army). These Joab himself led against the Aramæans, as the most dangerous enemy, while he sent a detachment, under his brother Abishai, to cope with the Ammonites.Put them in array.—Rather, set the battle in array, or drew up against . . . (1 Chronicles 19:17; 1 Chronicles 12:33). The same Hebrew phrase recurs in 1 Chronicles 19:11.

PULPIT, "1 Chronicles 19:10The meaning in brief of this Terse is that, as Joab found there were practically two enemies, and two armies to face, he avoided the mistake of being shut up between them more than necessary, and divided his own hosts. He took the flower of all, under his own command, to face the Syrians in the field, who were the most formidable of the enemy. The rest he put under his brother Abishai, to face the Ammonites at the gate, i.e. of the city Medeba. The plan succeeded, for if Abishai had only done as much as hold back the Ammonites awhile, so soon as they saw the Syrians break and flee they knew that Joab and his army would be free to "help" Abishai.

11 He put the rest of the men under the command of Abishai his brother, and they were deployed against the Ammonites. 12 Joab said, “If the Arameans are too strong for me, then you are to rescue me; but if the Ammonites are too strong for you, then I will rescue you.

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ELLICOTT, " (12) Literally, If Aram, prevail over me, thou shalt become to me for succour. The word “succour” here is tĕshû‘âh, a less frequent synonym of yĕshû‘âh, the term in Samuel.I will help (succour) thee.—Samuel, “I will march to succour thee.” This verb is often rendered “to save,” and the cognate noun, “salvation.”

13 Be strong, and let us fight bravely for our people and the cities of our God. The Lord will do what is good in his sight.”

CLARKE, "Be of good courage - See the note on 2Sa_10:12.

ELLICOTT, " (13) Be of good courage.—The same verb was rendered “be strong” in 1 Chronicles 19:12.Let us behave ourselves valiantly.—The same verb again, in reflexive form. Thus the whole runs literally: Be strong, and let us shew ourselves strong!And let the Lord do . . .—Literally, And Jehovah—the good in his own eyes may he do! The order in the Hebrew of Samuel is that of the Authorised Version here. The chronicler lays stress on the auspicious word “good.” There is also emphasis on “Jehovah,” as leaving the issue in His hands who is Lord of hosts and God of battles; and on the verb, expressive of a pious wish that right may not miscarry. Evidently the spirit which inspired the prayer, “Thy will be done,” was not unknown to the warriors of the old theocracy.

14 Then Joab and the troops with him advanced to fight the Arameans, and they fled before him.

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ELLICOTT, " (14) Before the Syrians.—Rather, against Aram; so Samuel, with the more classical construction. The preposition used here was rendered to meet (1 Chronicles 12:17).

GUZIK, "2. (1 Chronicles 19:14-15) Joab defeats the Syrians, and the Ammonites retreat to the city of Rabbah.So Joab and the people who were with him drew near for the battle against the Syrians, and they fled before him. When the people of Ammon saw that the Syrians were fleeing, they also fled before Abishai his brother, and entered the city. So Joab went to Jerusalem.a. They fled before him: It doesn’t even say that Joab engaged the Syrians in battle. This mercenary army fled before the army of the mighty men because God was with them. God promised this kind of blessing upon an obedient Israel (Deuteronomy 28:7).b. They also fled before Abishai his brother, and entered the city: When the Ammonites saw the mercenaries retreating, they also retreated. They could no more stand before the army of the mighty men than the Syrians could.i. “Joab did not at this time follow up the victory by laying siege to Rabbah; it may have been too late in the year.” (Payne)

15 When the Ammonites realized that the Arameans were fleeing, they too fled before his brother Abishai and went inside the city. So Joab went back to Jerusalem.

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ELLICOTT, " (15) And when the children of Amnion saw.—The Hebrew construction is quite different from that of 1 Chronicles 19:6. Render, Now the sons of Ammon had seen that Aram was routed.They likewise.—An explanatory addition to the text, as read in Samuel. So also “his brother.”Then Joab came . . .—Abridged. (Comp. Samuel.)

PULPIT, "Then Joab came to Jerusalem. This is equivalent to saying that, for what he deemed sufficient reasons, Joab did not stay to besiege the Ammonites in the city, within the wails of which they had taken refuge, nor to pursue the Syrians. Hence we find these latter soon made bold to rally and to get additional aid.

16 After the Arameans saw that they had been routed by Israel, they sent messengers and had Arameans brought from beyond the Euphrates River, with Shophak the commander of Hadadezer’s army leading them.

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JAMISON, "1Ch_19:16-19. Shophach slain by David.And when the Syrians saw that they were put to the worse before Israel — (See on 2Sa_10:15-19).

ELLICOTT, " (16) They sent messengers.—Samuel, “Hadarezer sent and drew forth” (literally, made to come out: i.e., to war, 1 Chronicles 20:1). The name “Hadarezer” (Hadadezer) is important, as helping us to identify this campaign with that of 1 Chronicles 18:3-8.Beyond the river.—The Euphrates, called Purât, Purâtu, by the Babylonians and Assyrians, Furât by the Arabs, and Ufrâtus by the ancient Persians. The name is derived from the Accadian Pura-nunu (great river). The Assyrian Purât, Hebrew Pĕrâth, is simply the word Pura with a feminine ending; so that this well-known name means “The River par excellence. (Comp. Genesis 15:18; Isaiah 8:7.)The use of this phrase, “beyond the river,” to denote the position of the Eastern Aramæans, shows that the narrative here borrowed by the chronicler was originally written in Palestine. The Syriac and Arabic add here, “and they came to Hîlâm.” (So Samuel; see next verse.)Shophach.—Samuel, “Shobach.” The letters p and b are much alike in Hebrew. The Syriac has Sh’bûk. Shophach may be compared with the Arabic safaka, “to shed blood” (saffâk, a shedder of blood).Went before them.—Commanded them. It thus appears that the suzerainty of Hadadezer was recognised by some Aramæan States lying east of the Euphrates.

COFFMAN, "We have thoroughly discussed these nineteen verses in chapter 10 of 2Samuel, where they are found parallel to all that is written here. These comments are on pp. 123-132 of my commentary on 2Samuel. There is nothing further which I wish to add here.

GUZIK, "3. (1 Chronicles 19:16-19) David wipes out the Syrian reinforcements.Now when the Syrians saw that they had been defeated by Israel, they sent messengers and brought the Syrians who were beyond the River, and Shophach the commander of Hadadezer’s army went before them. When it was told David, he

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gathered all Israel, crossed over the Jordan and came upon them, and set up in battle array against them. So when David had set up in battle array against the Syrians, they fought with him. Then the Syrians fled before Israel; and David killed seven thousand charioteers and forty thousand foot soldiers of the Syrians, and killed Shophach the commander of the army. And when the servants of Hadadezer saw that they were defeated by Israel, they made peace with David and became his servants. So the Syrians were not willing to help the people of Ammon anymore.a. When the Syrians saw that they had been defeated by Israel, they gathered together: The enemies of Israel wouldn’t quit after one defeat. They were a persistent enemy, and came back to fight again.b. When it was told David, he gathered all Israel: David gathered the rest of the army of Israel to prevent this army of Syrian reinforcements from crushing the army of the mighty men. The result was glorious: the Syrians fled before Israel.i. The emphasis on all Israel is important. “The whole incident therefore shows ‘all Israel’ cooperating under David and establishing the required ‘rest’ for building the temple.” (Selman)ii. The chapter ends with unfinished business at Rabbah. The offending Ammonites are still in their city and Joab has returned to Jerusalem. In the Spring King David will send Joab and the army out again to deal with Rabbah as he waits in Jerusalem. While he waited comfortably in Jerusalem he fell into sin with Bathsheba.iii. Most of us know about David’s sin with Bathsheba, and how it happened when David waited in Jerusalem when he should have led the battle at Rabbah. We see in 2 Samuel 10 that God gave David a warning by showing it necessary for him to come out against the Syrians. David tried to leave the battle with Joab in 1 Chronicles 19 (and 2 Samuel 10), but his army needed him and God tried to show him that by blessing it when David did go out to battle. These events were God’s gracious warning that David sadly wasted.iv. When it comes to sin such as David fell into, “Constant watchfulness is the only guarantee of safety. Not even true desire and great blessing are sufficient if the heart be not personally watchful.” (Morgan)

PULPIT "Beyond the river; i.e. the river Euphrates. Shophach. In the parallel place spelt Shobach. Of him nothing else is known except his death, as recorded in 1

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Chronicles 19:18 and in 2 Samuel 10:18.

BI 16-18, "Now when Joab saw that the battle was set against him.The war-cryI. The purpose for which they fought.II. The method in which they fought.

1. A wise economy of forces.2. A determination to render mutual help.

III. The spirit in which they fought.1. Of exalted courage.2. Of true patriotism.3. Of submission to God. (J. Wolfendale.)

17 When David was told of this, he gathered all Israel and crossed the Jordan; he advanced against them and formed his battle lines opposite them. David formed his lines to meet the Arameans in battle, and they fought against him.

ELLICOTT, " (17) Came upon them.—Samuel, “came to Hêlâm.” The chronicler seems to have substituted an intelligible phrase for the name of an unknown locality. Professor Sayce has suggested to the writer that this mysterious Helam is no other than Aleppo, the Halman of the Assyrian monuments.

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Upon them . . . against them.—Literally, unto them (’alêhem). The Hebrew term, “to Helam” (Helâmah), contains the same consonants as this prepositional phrase, with one extra. Perhaps, however, the term Helâmah was understood as a common noun implying to their army (hayil, hêl, army).So when David had put the battle in array against the Syrians.—Literally, And David set the battle, &c., a needless repetition of the last clause. Probably Samuel is right: “And Aram put the battle in array against David.”

PULPIT, "Came upon them. The reading of the parallel passage is probably correct, i.e. they "came to Helam," inasmuch as the place is repeated, both in 1 Chronicles 19:16 and 1 Chronicles 19:17. Nothing else, however, is known of Helam. The Septuagint has αἱλάμ.

18 But they fled before Israel, and David killed seven thousand of their charioteers and forty thousand of their foot soldiers. He also killed Shophak the commander of their army.

CLARKE, "Forty thousand footmen - See this number accounted for in the note on 2Sa_10:18 (note).

JAMISON, "David slew of the Syrians seven thousand men — (Compare 2Sa_10:18, which has seven hundred chariots). Either the text in one of the books is corrupt [Keil, Davidson], or the accounts must be combined, giving this result - seven thousand

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horsemen, seven thousand chariots, and forty thousand footmen [Kennicott, Houbigant, Calmet].

ELLICOTT, " (18) Seven thousand men which fought in chariots, and forty thousand footmen.—Heb., seven thousand chariotry (rèkeb), &c. Samuel reads, “seven hundred chariots, and forty thousand horse-men.” Such deviations seem to indicate independent sources. We can hardly choose between the two accounts; but “horsemen” may be more correct than “footmen.” (See 1 Chronicles 18:4-5.)And killed Shophach . . .—Abridged statement. (Comp. 2 Samuel 10:18.)

PULPIT, "Seven thousand men which fought in chariots. The parallel passage has the men of seven hundred chariots. There could not be ton fighting men to a chariot. The reading of Samuel is more likely to be correct than our present reading. Forty thousand footmen. The parallel place shows "horsemen."

19 When the vassals of Hadadezer saw that they had been routed by Israel, they made peace with David and became subject to him.So the Arameans were not willing to help the Ammonites anymore.

CLARKE, "They made peace with David, and became his servants - See on 2Sa_10:19 (note), and the concluding note in that place; and see for omissions in Chronicles, the preface to these books.

BENSON, "1 Chronicles 19:19. They made peace with David, and became his 32

servants — Those who have meddled with strife that belonged not to them, and have found that they meddled to their own hurt, do well to learn wisdom at length, and meddle no further. Let those who have in vain stood it out against God, be thus wise for themselves, and agree with him quickly while they are in the way with him. Let them become his servants, for they are undone if they remain his enemies.

ELLICOTT, " (19) And when the servants of Hadarezer.—Samuel is fuller and clearer: “And all the kings, servants of Hadarezer.” The tributaries of Hadadezer now transferred their fealty to David.They made peace with David.—Samuel, “with Israel.”And became his servants.—Literally, and served him. Samuel, “and served them.” To the writer of Samuel God’s people is the main topic; to the chronicler the divinely-anointed king. The difference, therefore, though slight, is characteristic.Neither would the Syrians’ help.—And Aram was not willing to come to the help of the sons of Ammon. Samuel, “And Aram feared to come to the help,” &c.

Footnotes:

1 Chronicles 19:6 That is, about 38 tons or about 34 metric tons

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1 Chronicles 19:6 That is, Northwest Mesopotamia

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