And David took more wives at Jerusalem: and David begat more sons and daughters.
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EXPOSITORY (ENGLISH BIBLE)And David took more wives.—The verse is considerably abbreviated as compared with Samuel, which reads, “concubines and wives from Jerusalem, after he had come from Hebron.” The concubines are not omitted because of offence, for they are mentioned in 1Chronicles 3:9.2 Samuel 5:11-25, the only important variations from which are in 1 Chronicles 14:4-7, the list of the sons of David (see 1 Chronicles 3:1 note), and in 1 Chronicles 14:12, where the fact is added that the idols taken from the Philistines were burned.
3. David took more wives at Jerusalem—(See on 2Sa 3:5). His concubines are mentioned (1Ch 3:9), where also is given a list of his children (1Ch 14:5-8), and those born in Jerusalem (2Sa 5:14-16). In that, however, the names of Eliphalet and Nogah do not occur, and Beeliada appears to be the same as Eliada.And David took more wives at Jerusalem: and David begat more sons and daughters.
EXEGETICAL (ORIGINAL LANGUAGES)1 Chronicles 3:5-8 and 2 Samuel 5:13-16). David’s Family in Jerusalem
3. moe wives] In 2 Samuel 5:13 more concubines and wives. The Chronicler is inclined to omit or modify statements which tend to David’s discredit. moe = more.Verse 3. - David took more wives. As matter of course, we do not look in this connection for any remarks to be made by the writer condemnatory of David's enlargement of the harem, or of his having an harem at all. Yet it is open to us to note how, at a time when polygamy was "winked at," and no sin was necessarily to lie on this account at the door of David, yet by this very thing he was undermining the peace and unity of his own family, the comfort of his declining years once and again, and the very stability of his house in the days of Solomon his son. The less necessitated we are to regard David's polygamy in the light of individual sin, the more emphatic in the light of history does the tendency of the practice proclaim itself as thoroughly and irredeemably bad. 2 Samuel 6:1, a chosen number of 30,000 men. The מצרים שׁיחור, which is named as the southern frontier, is not the Nile, although it also is called שׁחר (Isaiah 23:3 and Jeremiah 2:18), and the name "the black river" also suits it (see Del. on Isaiah, loc. cit.); but is the שׁיחור before, i.e., eastward from Egypt (מצרים על־פּני אשׁר), i.e., the brook of Egypt, מצרים נחל, the Rhinocorura, now el Arish, which in all accurate statements of the frontiers is spoken of as the southern, in contrast to the neighbourhood of Hamath, which was the northern boundary: see on Numbers 34:5. For the designation of the northern frontier, חמת לבוא, see on Numbers 34:8. Kirjath-jearim, the Canaanitish Baalah, was known among the Israelites by the name Baale Jehudah or Kirjath-baal, as distinguished from other cities named after Baal, and is now the still considerable village Kureyeh el Enab; see on Joshua 9:17. In this fact we find the explanation of י אל ק בּעלתה, 1 Chronicles 13:6 : to Baalah, to Kirjath-jearim of Judah. The ark had been brought thither when the Philistines sent it back to Beth-shemesh, and had been set down in the house of Abinadab, where it remained for about seventy years; see 1 Samuel 6 and 1 Samuel 7:1-2, and the remarks on 2 Samuel 6:3. שׁם נקרא אשׁר is not to be translated "which is named name," which gives no proper sense. Translating it so, Bertheau would alter שׁם into שׁם, according to an arbitrary conjecture of Thenius on 2 Samuel 6:2, "who there (by the ark) is invoked." But were שׁם the true reading, it could not refer to the ark, but only to the preceding משּׁם, since in the whole Old Testament the idea that by or at the resting-place of the ark Jahve was invoked (which שׁם אשׁר would signify) nowhere occurs, since no one could venture to approach the ark. If שׁם referred to משּׁם, it would signify that Jahve was invoked at Kirjath-baal, that there a place of worship had been erected by the ark; but of that the history says nothing, and it would, moreover, be contrary to the statement that the ark was not visited in the days of Saul. We must consequently reject the proposal to alter שׁם into שׁם as useless and unsuitable, and seek for another explanation: we must take אשׁר in the sense of ὡς, which it sometimes has; cf. Ew. 333, a.: "as he is called by name," where שׁם does not refer only to יהוה, but also to the additional clause הכּרוּבים יושׁב, and the meaning is that Jahve is invoked as He who is enthroned above the cherubim; cf. Psalm 80:2; Isaiah 37:16. - On the following 1 Chronicles 13:7-14, cf. the commentary on 2 Samuel 6:3-11.
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