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Nach YomiII Samuel ยท ืฉืžื•ืืœ ื‘ืณChapter 23

II Samuel 23

ืฉืžื•ืืœ ื‘ืณ ืคืจืง ื›ืดื’

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืจืืฉื•ื ื™ื | Book: II Samuel | Chapter: 23 of 24 | Day: 99 of 742

Date: May 21, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Chapter 23 stands as the lyric and martial counterpart to the song of chapter 22, together forming the central poetic pair of Sefer Shmuelโ€™s chiastic Appendix. Where chapter 22 was Dovidโ€™s grand hymn of deliverance, recounting Hashemโ€™s salvific power across a lifetime of warfare, chapter 23 opens with what the text itself calls โ€œdivrei Dovid ha-acharonimโ€ โ€” the last words of Dovid โ€” and closes with a roster of the men whose blood and steel made his kingdom possible. The chapter thus moves from the most concentrated poetry to the most concrete prosopography, from Dovidโ€™s prophetic self-understanding to the named, located, embodied warriors who stood beside him. Read as a literary unit, the two halves of the chapter answer each other: the king who was sustained by Hashemโ€™s spirit was also sustained by men of flesh, and the catalogue of those men becomes, in its final name, a quiet refusal to let Dovidโ€™s glory be told without his guilt.

The opening verse compresses an entire identity into a single line: โ€œNeโ€™um Dovid ben Yishai, u-neโ€™um ha-gever hukam al, meshiโ€™ach Elohei Yaakov, u-neโ€™im zemirot Yisrael.โ€ Four titles, no mention of king. Dovid is the son of Yishai, the man raised on high โ€” Rashi understands โ€œalโ€ as the lofty yoke of Godโ€™s Torah and kingship placed upon him โ€” the anointed of the God of Yaakov, and the sweet singer of Israelโ€™s songs. The self-portrait is striking precisely for what it omits: not the warrior, not the sovereign, but the poet-anointed. Verse 2 then makes the boldest claim Dovid will ever make about his own speech: โ€œRuโ€™ach Hashem dibber bi, u-millato al leshoniโ€ โ€” Hashemโ€™s spirit spoke through me, His word upon my tongue. Chazal in Berakhot and elsewhere take this verse as the foundational testimony that Tehillim is not merely inspired devotional poetry but the product of ruach hakodesh, with Dovid serving as its prophetic conduit. The โ€œlast wordsโ€ thus carry the same authority as Dovidโ€™s psalms themselves; they are a prophetic seal upon a life of prophetic song.

The brief oracle that follows (vv. 3-4) sketches a portrait of righteous rulership in imagery utterly unlike the thunder-and-lightning theophany of chapter 22. The just ruler, the โ€œmoshel ba-adam tzaddik, moshel yirโ€™at Elohim,โ€ is โ€œkโ€™or boker yizrach shemesh, boker lo avot, mi-nogah mi-matar deshe me-aretzโ€ โ€” like the morning light at sunrise, a cloudless dawn, when grass springs from the earth after rain. Kingship here is life-giving radiance, not crushing force; the king is sun and rain to his people, and his rule is measured by what it makes grow. Verse 5 then turns inward in a famously difficult phrase: โ€œKi lo chen beiti im El, ki vrit olam sam li, arucha bakol u-shemura.โ€ The classical commentators differ on whether โ€œki lo chen beitiโ€ is interrogative (โ€œis not my house thus with God?โ€) or a confession of inadequacy (โ€œfor my house is not so with Godโ€), but in either reading the second clause is unambiguous: Hashem has cut with Dovid a brit olam โ€” an eternal covenant โ€” โ€œordered in all things and preserved.โ€ Despite the failures the text has never tried to hide, Dovid clings to that covenant, and the oracle closes (vv. 6-7) with the wicked figured as kotz munad, thorns flung aside, that cannot be grasped by hand but must be burned where they stand. The contrast with the morning sun is severe: the just ruler radiates life, while the wicked are unsalvageable thornbrush.

The catalogue that follows (vv. 8-39) reads almost like a war memorial. The shloshet ha-gibborim โ€” Yoshev-Bashevet ha-Tachkemoni who slew eight hundred at one stroke, Eleazar ben Dodo whose hand โ€œdavkaโ€ to the sword at Pas Damim until the blade and the flesh were one, and Shamma ben Agei who held a field of lentils alone against the Plishtim โ€” embody a tier of valor that the rest of the army cannot reach. At the heart of this section sits the beloved water-from-Bethlehem episode. From the cave of Adullam, with a Plishti garrison occupying his hometown, Dovid speaks the longing aloud: โ€œMi yashkeni mayim mi-bor Beit-Lechem asher ba-shaโ€™ar?โ€ Three of the gibborim break through the enemy lines, draw the water, and bring it back. Dovid will not drink it. He pours it out before Hashem with the words โ€œha-dam ha-anashim ha-holkhim be-nafshotamโ€ โ€” is this not the blood of men who went at the risk of their lives? On the peshat the moment is stunning: the warrior-king refuses the prize that has been bought with his menโ€™s lives and offers it instead as a libation. Chazal in Bava Kamma read the entire episode as halachic allegory โ€” the โ€œwaterโ€ was a sheโ€™eilah Dovid raised about a war scenario, the gibborim โ€œbroughtโ€ him the resolution, and his โ€œpouring outโ€ was his publication of the ruling rather than its private use. Both readings, peshat and derash, leave the same residue: Dovid as a man whose every desire passes through awareness of what others pay for it.

The roster widens to take in Avishai ben Tzeruyah, whose three hundred slain placed him at the head of a second tier without admitting him to the first, and Benayahu ben Yehoyada of Kavtzeโ€™el โ€” the slayer of two ariels of Moโ€™av, the man who descended into a pit on a snowy day to kill a lion, the warrior who tore an Egyptian giantโ€™s spear from his hand and killed him with it. The classical commentators read Benayahuโ€™s exploits as marking the absolute outer limit of personal valor in Dovidโ€™s army, and the king set him over the elite mishmaโ€™at, his innermost guard. Then comes the long list of โ€œthe thirty,โ€ each man named with his town: Asahel brother of Yoav, Elchanan of Bethlehem, Shamma and Elika of Charod, Ira ben Ikkesh of Tekoa, Benayahu the Pirathoni, the sons of Yashen, Achiam ben Sharar, and a roll call that reaches across Yehudah, Binyamin, the trans-Jordan, the Negev, and even the surrounding nations. Among the names is Eliโ€™am ben Achitofel, Bat-Shevaโ€™s father โ€” a quiet reminder that the gibborim list and the household tragedies of chapters 11-12 share personnel. And the catalogueโ€™s final name, the thirty-seventh, is Uriah HaChitti. There is no editorial comment, no narratorโ€™s gloss; the roster simply ends with him. To list Uriah here, in honor, among Dovidโ€™s most loyal men, is the textโ€™s own verdict: the kingdom that the morning-light oracle imagined and the song of chapter 22 celebrated was built by men who served Dovid faithfully unto death, and one of them died because of Dovid himself. Sefer Shmuel will not let its hero close his lifeโ€™s account without that name on the page.

ืคืจืง ื›ืดื’ ยท Chapter 23

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื•ึฐืึตึ›ืœึผึถื” ื“ึผึดื‘ึฐืจึตึฅื™ ื“ึธื•ึดึ–ื“ ื”ึธืึทื—ึฒืจึนื ึดึ‘ื™ื ื ึฐืึปึงื ื“ึผึธื•ึดึฃื“ ื‘ึผึถืŸึพื™ึดืฉืึทึ—ื™ ื•ึผื ึฐืึปึคื ื”ึทื’ึผึถึ™ื‘ึถืจึ™ ื”ึปึฃืงึทื ืขึธึ”ืœ ืžึฐืฉืึดึ™ื™ื—ึทึ™ ืึฑืœึนื”ึตึฃื™ ื™ึทืขึฒืงึนึ”ื‘ ื•ึผื ึฐืขึดึ–ื™ื ื–ึฐืžึดืจึฅื•ึนืช ื™ึดืฉื‚ึฐืจึธืึตึฝืœืƒ

English:

These are the last words of David:aMeaning of much of this poem (vv. 1โ€“7) uncertain. The utterance of David son of Jesse,The utterance of the man set on high,bset on high 4QSamแตƒ reads โ€œGod raised up.โ€ The anointed of the God of Jacob,The favorite of the songs of Israel:cThe favorite of the songs of Israel Or โ€œThe favorite of the Mighty One of Israelโ€; cf. Exod. 15.2. In contrast to others โ€œThe sweet singer of Israel.โ€

A heading marking what follows as Dovid's prophetic-poetic testament. The four titles -- son of Yishai, the man raised on high, anointed of the God of Yaakov, and 'na'im zemirot Yisrael' (sweet psalmist of Israel) -- compress an entire identity into a single line, with the title 'king' notably absent: Dovid presents himself as poet-anointed, not as power.
ืจืฉืดื™Rashi
ื•ึฐืึตืœึถึผื” ื“ึดึผื‘ึฐืจึตื™ ื“ึธื•ึดื“. ื ึฐื‘ื•ึผืึทืช ื“ึธึผื•ึดื“ ืึทื—ึฒืจื•ึนื ึดื™ื, ื•ึผืžึดื™ ื”ึตื ื”ึธืจึดืืฉืื•ึนื ึดื™ื, ื“ึดึผื‘ึฐืจึตื™ ื”ึทืฉึดึผืื™ืจึธื” ื”ึธืึฒืžื•ึผืจึดื™ื ืœึฐืžึทืขึฐืœึธื”, ืึฒื‘ึธืœ ื‘ึฐึผื›ึธืœ ืฉึดืื™ืจื•ึนืช ื•ึฐืชึดืฉึฐืื‘ึธึผื—ื•ึนืช ืฉึถืืึธืžึทืจ, ืึตื™ืŸ ื ึดืงึฐืจึธืึดื™ื ื“ึฐึผื‘ึธืจึดื™ื: ื”ื•ึผืงึทื ืขึธืœ. ื”ื•ึผืงึทื ืœึฐืžึทืขึฐืœึธื”: ื•ึผื ึฐืขึดื™ื ื–ึฐืžึดื™ืจื•ึนืช ื™ึดืฉึฐื‚ืจึธืึตืœ. ืึตื™ืŸ ื™ึดืฉึฐื‚ืจึธืึตืœ ืžึฐืฉืื•ึนืจึฐืจึดื™ื ื‘ึทึผืžึดึผืงึฐื“ึธึผืฉื, ืึถืœึธึผื ืฉึดืื™ืจื•ึนืชึธื™ื• ื•ึผื–ึฐืžึดื™ืจื•ึนืชึธื™ื•:
These are Dovid's words. Dovid's last prophecy. What were the first words? The words of the song that were said above.1 But all the songs and praises that he [Dovid] said are not called "words".2The use of the word ื“ึผึดื‘ึฐืจึตื™ here denotes prophecy, not songs and praises. Raised on high. Raised from Above.3The word ืขึธืœ, is used to denote ืœึฐืžึทืขึฐืœึธื”, "Above." Sweet songs for Yisroel. Yisroel does not sing any songs in the Beis Hamikdosh other then his [Dovid's] songs and hymns.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ืจึฅื•ึผื—ึท ื™ึฐื”ึนื•ึธึ–ื” ื“ึผึดื‘ึผึถืจึพื‘ึผึดึ‘ื™ ื•ึผืžึดืœึผึธืชึ–ื•ึน ืขึทืœึพืœึฐืฉืื•ึนื ึดึฝื™ืƒ

English:

The spirit of GOD has spoken through me,Godโ€™s message is on my tongue;

'The spirit of Hashem spoke through me, and His word on my tongue.' Chazal (Berakhot 4b) cite this verse as Dovid's testimony that Tehillim was composed in ruach hakodesh -- his speech itself was divinely informed, marking the Davidic Psalter as a prophetic book.
ืจืฉืดื™Rashi
ื“ึดึผื‘ึถึผืจ ื‘ึดึผื™. ื”ึดืฉึฐืืจึธื” ื‘ึดึผื™ ืจื•ึผื—ึท ืงึธื“ึฐืฉืื•ึน ื•ึฐื ึดื“ึฐื‘ึทึผืจ ื‘ึดึผื™, ื•ึฐื›ึธืœ ืœึฐืฉืื•ึนืŸ ื ึฐื‘ื•ึผืึธื”, ื ื•ึนืคึตืœ ื‘ึผื•ึน ืœึฐืฉืื•ึนืŸ ื“ึดึผื‘ึผื•ึผืจ, ื›ึฐึผืžื•ึน (ื‘ืžื“ื‘ืจ ื™ื‘:ื‘): ืดื”ึฒืจึทืง ืึทืšึฐ ื‘ึฐึผืžึนืฉึถืื” ื“ึดึผื‘ึถึผืจ ื”ึฒืœึนื ื’ึทึผื ื‘ึธึผื ื•ึผ ื“ึดึผื‘ึถึผืจืด (ื‘ืžื“ื‘ืจ ื™ื‘:ื•): ืดืึฒื“ึทื‘ึถึผืจ ื‘ึผื•ึนืด, ื•ึฐื˜ึทืขึฐืžื•ึน ืฉึถืืœ ื“ึธึผื‘ึธืจ ืœึฐืคึดื™ ืฉึถืื”ึธืจื•ึผื—ึท ื ึดื›ึฐื ึธืก ื‘ึผื•ึน ื‘ึฐึผืงึถืจึถื‘ ื”ึทื ึธึผื‘ึดื™ื, ื•ึผืžึฐื“ึทื‘ึตึผืจ ื‘ึผื•ึน:
Speaks through me. He bestowed His holy spirit on me and spoke through me. Whenever [the verse refers] to prophecy, the word ื“ึผึด๏ฌฑึตืจ is appropriate as [we find] "Did [Adonoy] only speak to Moshe, He also spoke to us."4Bamidbar 12:2. "I will speak through him."5Ibid 12:6. The reason for it is because the spirit enters into the prophet and speaks through him.

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ืึธืžึทืจึ™ ืึฑืœึนื”ึตึฃื™ ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ืœึดึฅื™ ื“ึดื‘ึผึถึ–ืจ ืฆึฃื•ึผืจ ื™ึดืฉื‚ึฐืจึธืึตึ‘ืœ ืžื•ึนืฉืึตืœึ™ ื‘ึผึธืึธื“ึธึ”ื ืฆึทื“ึผึดึ•ื™ืง ืžื•ึนืฉืึตึ–ืœ ื™ึดืจึฐืึทึฅืช ืึฑืœึนื”ึดึฝื™ืืƒ

English:

The God of Israel has spoken,The Rock of Israel said concerning me:โ€œHe who rules over people justly,He who rules indin So many Heb. mss. Most mss. and the printed editions lack โ€œin.โ€ awe of God

'The God of Israel said, the Rock of Israel spoke to me: one who rules over men must be just, ruling in the fear of God.' The verse offers a three-line constitutional principle for kingship: legitimate rule is tzedek paired with yir'at Elohim, not power for its own sake.
ืจืฉืดื™Rashi
ืœึดื™ ื“ึดึผื‘ึถึผืจ ืฆื•ึผืจ ื™ึดืฉึฐื‚ืจึธืึตืœ. ืึตืœึทื™ ื“ึดึผื‘ึถึผืจ ื•ึฐืฆึดื•ึธึผื” ืฆื•ึผืจ ื™ึดืฉึฐื‚ืจึธืึตืœ, ืฉึถืืึถื”ึฐื™ึถื” ืžื•ึนืฉึตืืœ ื‘ึธึผืึธื“ึธื, ื‘ึฐึผื™ึดืฉึฐื‚ืจึธืึตืœ ืฉึถืื ึดึผืงึฐืจึฐืื•ึผ ืึธื“ึธื, ืฉึถืื ึถึผืึฑืžึทืจ (ื™ื—ื–ืงืืœ ืœื“:ืœื): ืดืึธื“ึธื ืึทืชึถึผืืด (ื™ื‘ืžื•ืช ืกื ื), ื•ึฐืึถื”ึฐื™ึถื” ืฆึทื“ึดึผื™ืง ืžื•ึนืฉึตืืœ ื•ึดื™ืจึตื ืึฑืœึนื”ึดื™ื. ื•ึฐืจึทื‘ึผื•ึนืชึตื™ื ื•ึผ (ืžื•ืขื“ ืงื˜ืŸ ื˜ื– ื‘) ืคึตึผืจึฐืฉืื•ึผื”ื•ึผ ื‘ึฐึผืœึธืฉืื•ึนืŸ ืึทื—ึตืจ: ืึธืžึทืจ ื“ึธึผื•ึดื“: ืึฑืœึนื”ึตื™ ื™ึดืฉึฐื‚ืจึธืึตืœ ืœึดื™ ื“ึดึผื‘ึถึผืจ, ืึตืœึทื™ ื“ึดึผื‘ึถึผืจ ืฆื•ึผืจ ื™ึดืฉึฐื‚ืจึธืึตืœ, ืžื•ึนืฉึตืืœ ื‘ึธึผืึธื“ึธื ืึฒื ึดื™, ื•ึผืžึดื™ ืžื•ึนืฉึตืืœ ื‘ึดึผื™, ืฆึทื“ึดึผื™ืง, ืฉึถืืึฒื ึดื™ ื’ึผื•ึนื–ึตืจ ื’ึฐึผื–ึตืจึธื” ื•ึฐื”ื•ึผื ืžึฐื‘ึทื˜ึฐึผืœึธื”ึผ. ืึฒื‘ึธืœ ืœึฐืคึดื™ ื™ึดืฉึผืื•ึผื‘ ื”ึทืžึดึผืงึฐืจึธืื•ึนืช, ื”ึธืจึดืืฉืื•ึนืŸ ื”ื•ึผื ืคึฐึผืฉืื•ึผื˜ื•ึน ืฉึถืืœ ืžึดืงึฐืจึธื:
The Rock of Yisroel spoke to me. The Rock of Yisroel spoke to and commanded me that I should be a ruler over men, over Yisroel who are called "men" as it is written, "You are men." [He also told me] that I will be a righteous person, a ruler and a God fearing person. Our Rabbis interpreted [this verse] with a different explanation:6Moed Koton 16b. Dovid said [as follows:] "The God of Yisroel spoke to me, the Rock of Yisroel spoke to me, I am ruler over men. And who rules over me? The righteous man, because I [may] issue a decree and he [can] annul it." But according to the flow of these verses it is the first explanation that is the simple interpretation of these verses.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื•ึผื›ึฐืึฅื•ึนืจ ื‘ึผึนึ–ืงึถืจ ื™ึดื–ึฐืจึทื—ึพืฉืึธึ‘ืžึถืฉื ื‘ึผึนึšืงึถืจ ืœึนึฃื ืขึธื‘ึ”ื•ึนืช ืžึดื ึผึนึฅื’ึทื”ึผ ืžึดืžึผึธื˜ึธึ–ืจ ื“ึผึถึฅืฉืึถื ืžึตืึธึฝืจึถืฅืƒ

English:

Is like the light of morning at sunrise,A morning without cloudsโ€”Through sunshine and rain[Bringing]eThrough sunshine and rain / [Bringing] Meaning of Heb. uncertain. vegetation out of the earth.โ€

The just ruler is figured as life-giving radiance -- 'the morning light of sunrise, a cloudless morning, when grass springs from the earth from the brightness after rain.' Not the warrior of chapter 22 but the gentle dawn that makes growth possible; Radak reads this as the eschatological vision of Davidic kingship in its perfected form.
ืจืฉืดื™Rashi
ื•ึผื›ึฐืื•ึนืจ ื‘ึนึผืงึถืจ ื™ึดื–ึฐืจึทื— ืฉึธืืžึถืฉื. ื•ึฐื”ึดื‘ึฐื˜ึดื™ื—ึตื ึดื™ ืฉึถืืชึตึผืœึตืšึฐ ื’ึฐึผื“ึปืœึธึผืชึดื™ ื”ึธืœื•ึนืšึฐ ื•ึฐื’ึธื“ึตืœ, ื›ึฐึผืื•ึนืจ ื ึนื’ึทื”ึผ ืึฒืฉึถืืจ ื”ื•ึนืœึตืšึฐ ื•ึธืื•ึนืจ: ื‘ึนึผืงึถืจ ืœึนื ืขึธื‘ื•ึนืช. ืื•ึนืจ ืฉึถืืึตื™ื ื•ึน ืึธืคึตืœ: ืžึดื ึนึผื’ึทื”ึผ ืžึดืžึธึผื˜ึธืจ ื“ึถึผืฉึถืื ืžึตืึธืจึถืฅ. ืžึตืึดื™ืจ ื‘ึธึผืงึฐืจึดื™ ื™ื•ึนืชึตืจ ืžึดื ึนึผื’ึทื”ึผ ื”ึทื‘ึธึผื ืžึดืžึธึผื˜ึธืจ, ื›ึฐึผื—ึนื ืฆึทื— ืขึฒืœึตื™ ืื•ึนืจ, ื›ึฐึผืฉึถืื”ึทืžึธึผื˜ึธืจ ื™ื•ึนืจึตื“ ืขึทืœ ื”ึธืึธืจึถืฅ ืžึฐืœึตืึธื” ื“ึฐืฉึธืืึดื™ื, ื•ึฐื”ึทืฉึถึผืืžึถืฉื ื–ื•ึนืจึตื—ึท ืขึธืœึธื™ื• ื•ึผืžึทื‘ึฐื”ึดื™ืง, ื•ึฐื›ึตืŸ ืคึดึผืชึฐืจื•ึนื ื•ึน, ื™ื•ึนืชึตืจ ืžึดื ึนึผื’ึทื”ึผ ื”ึทื‘ึธึผื ืžึดืžึธึผื˜ึธืจ ืฉึถืืœ ื“ึถึผืฉึถืื ืžึตืึธืจึถืฅ:
As day breaks with the sun shining. He promised me that my glory will continuously grow like the light at day break which gets brighter and brighter. A cloudless morning. A light that does not dim. [Brighter] then the light that comes with the rain that nourishes the land. My morning is brighter then the light that comes with rain, which is a clear warmth [shining forth] rays of light. When the rain falls on vegetated earth and the sun shines on it and causes it to brighten. And this is how the verse is interpreted, More then the light that comes from rain [falling on] vegetated earth.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื›ึผึดื™ึพืœึนืึพื›ึตึฅืŸ ื‘ึผึตื™ืชึดึ–ื™ ืขึดืึพืึตึ‘ืœ ื›ึผึดื™ึฉ ื‘ึฐืจึดึจื™ืช ืขื•ึนืœึธึœื ืฉื‚ึธึฃื ืœึดึ—ื™ ืขึฒืจื•ึผื›ึธึคื” ื‘ึทื›ึผึนืœึ™ ื•ึผืฉืึฐืžึปืจึธึ”ื” ื›ึผึดื™ึพื›ื‡ืœึพื™ึดืฉืึฐืขึดึฅื™ ื•ึฐื›ื‡ืœึพื—ึตึ–ืคึถืฅ ื›ึผึดื™ึพืœึนึฅื ื™ึทืฆึฐืžึดึฝื™ื—ึทืƒ

English:

Is not my House established before God?For I have been granted an eternal pact,Drawn up in full and secured.Will [God] not cause all my successAnd [my] every desire to blossom?

A famously difficult verse, read by Rashi as Dovid's affirmation despite struggle: 'Is not my house thus with God? For He has set an eternal covenant with me, ordered in all things and preserved.' Despite Bat-Sheva, Avshalom, the famine, and the failings of his house, Dovid clings to the brit olam of chapter 7 -- the covenant with the house of Dovid stands.
ืจืฉืดื™Rashi
ื›ึดึผื™ ืœึนื ื›ึตืŸ ื‘ึตึผื™ืชึดื™ ืขึดื ืึตืœ. ืฉึถืื™ึฐึผื”ึตื ื‘ึธึผืงึฐืจึดื™ ืขึธื‘ื•ึนืช: ื›ึดึผื™ ื‘ึฐืจึดื™ืช ืขื•ึนืœึธื. ื”ึทืชึผื•ึนืจึธื” ืึฒืฉึถืืจ ืฉึธื‚ื ืœึดื™, ืขึฒืจื•ึผื›ึธื” ื‘ึฐึผื›ึธืœ ื‘ึตึผื™ืชึดื™ ื•ึผืฉึฐืืžื•ึผืจึธื”: ื›ึดึผื™ ื›ึธืœ ื™ึดืฉึฐืืขึดื™ ื•ึฐื›ึธืœ ื—ึตืคึถืฅ. ืฆึฐืจึธื›ึทื™ ืžื•ึผื›ึธื ึดื™ื ืœึฐืคึธื ึธื™ื•, ื•ึทื”ึฒืจึตื™ ื–ึถื” ืžึดืงึฐืจึธื ืงึธืฆึธืจ: ื›ึดึผื™ ืœึนื ื™ึทืฆึฐืžึดื™ื—ึท. ืขื•ึนื“ ืœึฐืžึถืœึถืšึฐ ืึทื—ึทืจ ืžึทืœึฐื›ื•ึผืชึดื™. ื“ึธึผื‘ึธืจ ืึทื—ึตืจ: ื›ึดึผื™ ื‘ึฐืจึดื™ืช ืขื•ึนืœึธื ืฉึธื‚ื ืœึฐื‘ึตื™ืชึดื™, ืœึดื”ึฐื™ื•ึนืช ืžึทืœึฐื›ื•ึผืชึดื™ ืงึทื™ึถึผืžึถืช, ื•ึฐื”ึทื‘ึฐึผืจึดื™ืช ืขึฒืจื•ึผื›ึธื” ื‘ึทื›ึนึผืœ, ื‘ึฐึผืคึดื™ ื›ึธึผืœ ื”ึทื ึฐึผื‘ึดื™ืึดื™ื:
For is not my house with God. That I should have a cloudy morning. For an eternal convenant. [This refers to] the Torah that He placed for me, that He has arranged for all my household, and kept there. All my hopes and desires [are before God]. My needs are set before Him. This is a shortened verse.7The verse itself mentions Dovid's hopes and desires but does specify anything further about them. Because [my kingdom] will never be outgrown. There will be no other king after my kingdom.8As God promised Dovid earlier in 7:13 that his kingdom will be eternal. Another interpretation: He has made an eternal convenant for my House, that my kingdom shall be everlasting and this convenant is known to all, it is mentioned by all the prophets.

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื•ึผื‘ึฐืœึดื™ึผึทึ•ืขึทืœ ื›ึผึฐืงึฅื•ึนืฅ ืžึปื ึธึ–ื“ ื›ึผึปืœึผึธึ‘ื”ึทื ื›ึผึดื™ึพืœึนึฅื ื‘ึฐื™ึธึ–ื“ ื™ึดืงึผึธึฝื—ื•ึผืƒ

English:

But the wicked shall allBe raked aside like thorns;For no one will pick them up by hand.

'But the wicked are like thorns thrust away, all of them, for they cannot be taken by hand.' The contrast with the dawn-imagery of v. 4 is stark -- the wicked cannot be handled gently or dawn-like, only excised by force; Metzudat David reads 'beli'al' as those who reject the yoke, who are not approachable by ordinary means.
ืจืฉืดื™Rashi
ื›ึฐึผืงื•ึนืฅ ืžึปื ึธึผื“. ืงืจื“ื•ืดืŸ ื‘ืœืขืดื–, ืฉึถืื‘ึฐึผืงึทื˜ึฐื ื•ึผืชื•ึน ืจึทืšึฐ ื ึธืข ื•ึธื ึธื“, ื•ึฐืกื•ึนืคื•ึน ืžึดืชึฐืงึทืฉึถึผืื”, ืขึทื“ ืึฒืฉึถืืจ ืœึนื ื‘ึฐื™ึธื“ ื™ึดืงึธึผื—ึปื”ื•ึผ:
Like an itinerant thorn. Cordon in O.F. When [this thorn is] young it is soft. It then travels to and fro and eventually hardens until it is [so sharp that it is] unable to be held in one's hand.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื•ึฐืึดื™ืฉืึ™ ื™ึดื’ึผึทึฃืข ื‘ึผึธื”ึถึ”ื ื™ึดืžึผึธืœึตึฅื ื‘ึทืจึฐื–ึถึ–ืœ ื•ึฐืขึตึฃืฅ ื—ึฒื ึดึ‘ื™ืช ื•ึผื‘ึธืึตึ•ืฉื ืฉื‚ึธืจึฅื•ึนืฃ ื™ึดืฉื‚ึผึธืจึฐืคึ–ื•ึผ ื‘ึผึทืฉืึผึธึฝื‘ึถืชืƒย {ืค}

English:

Whoever touches themMust be armed with ironAnd the shaft of a spear;And they must be burned up on the spot.

'Whoever would touch them must be armed with iron and the wood of a spear; they are utterly burned with fire in their place.' The poem ends not with the dawn but with the thornbush -- Dovid's last words include the warning that just kingship requires force against the truly destructive, closing the lyric appendix on a note of judgment as well as light.
ืจืฉืดื™Rashi
ื•ึฐืึดื™ืฉื ื™ึดื’ึทึผืข ื‘ึธึผื”ึถื ื™ึดืžึธึผืœึตื. ืฆึธืจึดื™ืšึฐ ืฉึถืื™ึดึผืœึฐื‘ึทึผืฉื ืึถืช ื‘ึฐึผืฉึธื‚ืจื•ึน ื‘ึทึผืจึฐื–ึถืœ, ื•ึดื™ืžึทืœึตึผื ื™ึธื“ื•ึน ื‘ึดึผื›ึฐืœึตื™ ื–ึทื™ึดืŸ ืœึฐืงึทืฆึฐึผืฆื•ึน: ื•ึผื‘ึธืึตืฉื ืฉึธื‚ืจื•ึนืฃ ื™ึดืฉึธึผื‚ืจึฐืคื•ึผ ื‘ึทึผืฉึธึผืื‘ึถืช. ื•ึฐืึตื™ืŸ ืฉึธืื ืชึทึผืงึธึผื ึธื” ืึถืœึธึผื ืฉึฐื‚ืจึตืคึธื”, ื•ึฐืœึธืฉึถืื‘ึถืช ื•ึผืœึฐื”ึดืชึฐื—ึทืžึตึผื ื›ึฐึผื ึถื’ึฐื“ึธึผื, ื›ึธึผืšึฐ ื”ึธืจึฐืฉึธืืขึดื™ื ืึตื™ืŸ ืœึธื”ึถื ืชึทึผืงึธึผื ึธื”, ืึถืœึธึผื ืฉึฐื‚ืจึตืคึธื” ื‘ึฐึผื’ึตื™ื”ึดื ึนึผื: ื‘ึทึผืฉึธึผืื‘ึถืช. ื”ึทืงึธึผื“ื•ึนืฉื ื‘ึธึผืจื•ึผืšึฐ ื”ื•ึผื ื™ื•ึนืฉึตืื‘ ืขึทืœ ื›ึดึผืกึตึผื ื”ึทื“ึดึผื™ืŸ:
Any man wanting to touch them should don. He must cover his body with armor and arm himself with a weapon to cut it down They will be completely burnt totally consumed by fire. There is no solution other then burning [these thorns] and to sit and warm oneself by the fire. So too, for the wicked there is no solution other then burning in Gehennom. [While one] sits. [A reference to] God sitting on the throne of Judgement.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ืึตึ›ืœึผึถื” ืฉืึฐืžึฅื•ึนืช ื”ึทื’ึผึดื‘ึผึนืจึดึ–ื™ื ืึฒืฉืึถึฃืจ ืœึฐื“ึธื•ึดึ‘ื“ ื™ึนืฉืึตึจื‘ ื‘ึผึทืฉืึผึถึœื‘ึถืช ืชึผึทื—ึฐื›ึผึฐืžึนื ึดึฃื™โ€‰ื€ ืจึนึฃืืฉื ื”ึทืฉืึผึธืœึดืฉืึดึ—ื™ ื”ึšื•ึผื ืขึฒื“ึดื™ื ึฃื•ึน (ื”ืขืฆื ื•) [ื”ึธึฝืขึถืฆึฐื ึดึ”ื™] ืขึทืœึพืฉืึฐืžึนื ึถึฅื” ืžึตืึ›ื•ึนืช ื—ึธืœึธึ–ืœ ื‘ึผึฐืคึทึฅืขึทื (ืื—ื“) [ืึถื—ึธึฝืช]ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

These are the namesfA number of these names, with variations, are found in 1 Chron. 11 and 27. of Davidโ€™s warriors: Josheb-basshebeth, a Tahchemonite, the chief officerโ€”he is Adino the Eznite; [he wielded his spear]g[he wielded his spear] Preserved in 1 Chron. 11.11; similarly some Septuagint mss. of 2 Sam. against eight hundred and slew themhand slew them Lit. โ€œslain.โ€ on one occasion.

'These are the names of the gibborim of Dovid: Yoshev-Bashevet the Tachkemoni, head of the three; he is Adino the Etzni -- over eight hundred slain at one time.' Rashi and Radak address the multiple names (the parallel I Chronicles 11:11 calls him 'Yashov'am'), while Chazal (Mo'ed Katan 16b) read 'Yoshev-Bashevet Tachkemoni' midrashically -- when Dovid sat in study, he was tachkemoni (made wise), recasting the supreme warrior as a master of Torah.
ืจืฉืดื™Rashi
ืึฒืฉึถืืจ ืœึฐื“ึธื•ึดื“ ื™ื•ึนืฉึตืื‘ ื‘ึทึผืฉึถึผืื‘ึถืช. ื™ื•ึนืฉึตืื‘ ื‘ึฐึผืฉึถืื‘ึถืช ืกึทื ึฐื”ึถื“ึฐืจึดื™ืŸ, ื•ึฐื”ื•ึผื ืชึทึผื—ึฐื›ึฐึผืžื•ึนื ึดื™, ื•ึฐื”ื•ึผื ืจึนืืฉื ื”ึทืฉึธึผืืœึดื™ืฉึดืื™, ืึธื‘ ื‘ึธึผื ื•ึผื™ ื‘ึฐึผื—ึธื›ึฐืžึธื” ื•ึผื‘ึดื’ึฐื‘ื•ึผืจึธื”, ื‘ึดึผืฉึฐืืœึนืฉึธืื” ื“ึฐึผื‘ึธืจึดื™ื ื”ึทืœึธึผืœื•ึผ ื”ื•ึผื ืจึนืืฉื, ื›ึฐึผืžื•ึน ืฉึถืื ึถึผืึฑืžึทืจ (ืฉืžื•ืืœ ื ื˜ื–:ื™ื—): ืดื•ึผื ึฐื‘ื•ึนืŸ ื“ึธึผื‘ึธืจ ื•ึฐืึดื™ืฉื ืชึนึผืึทืจ ื•ึฐื’ึดื‘ึผื•ึนืจ ื—ึทื™ึดืœืด: ืขึฒื“ึดื™ื ื•ึน ื”ึธืขึถืฆึฐื ึดื™. ื›ึฐึผืฉึถืืขื•ึนืกึตืง ื‘ึทึผืชึผื•ึนืจึธื”, ื›ึผื•ึนืจึตืšึฐ ื•ึผืžึฐืงึทืฉึตึผืืจ ืขึทืฆึฐืžื•ึน ื›ึฐึผืชื•ึนืœึทืขึทืช, ื›ึฐึผืžื•ึน (ืื™ื•ื‘ ืœื—:ืœื): ืดืžึทืขึฒื“ึทื ึผื•ึนืช ื›ึดึผื™ืžึธื”ืด, ื•ึผื›ึฐืฉึถืื™ึผื•ึนืฆึตื ืœึทืžึดึผืœึฐื—ึธืžึธื”, ื”ึธื™ึธื” ืงึธืฉึถืื” ื›ึธึผืขึตืฅ, ื•ึฐื”ื•ึนืจึตื’ ืฉึฐืืžื•ึนื ึถื” ืžึตืื•ึนืช ื—ึธืœึธืœ ื‘ึฐึผืžึดืœึฐื—ึธืžึธื” ืึทื—ึทืช (ืžื•ืขื“ ืงื˜ืŸ ื˜ื– ื‘):
That were with Dovid, who sat in the council. Who sat in the Sanhedrin Court. That is [alluded to by the word] wisdom. "He was a leader in three [distinct areas]," He was first in beauty, wisdom and strength. He was the leader in these three categories as it is written "[A man] of understanding of attractive build and a strong soldier."9Shmuel I, 16:18. Rashi is not quoting this verse in its exact order. Adino the Etzonite. When he was studying Torah he would fold and bind himself up like a worm10Rashi is explaining the name ืขึฒื“ึดื™ื ๏ญ‹ as reffering to the word ืžึทืขึฒื“ึท๏ญ€๏ญ‹ืช which means bindings. as [we find, this word in the verse] "The bonds of Pleiades."11Eyuv 38:31. And when he went out to war he was as hard as wood12Here Rashi is explaining the ืขึถืฆึฐื ึดื™ part of his name which contains within it the word ืขึตืฅ which means wood. and would kill eight hundred men in one battle.13Tanchuma Masoei.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื•ึฐืึทื—ึฒืจึธึ›ื• ืึถืœึฐืขึธื–ึธึฅืจ ื‘ึผึถืŸึพ[ื“ึผึนื“ึ–ื•ึน] (ื“ื“ื™) ื‘ึผึถืŸึพืึฒื—ึนื—ึดึ‘ื™ ื‘ึผึดืฉืึฐืœึนืฉืึธึจื” (ื’ื‘ืจื™ื) [ื”ึทื’ึผึดื‘ึผึนืจึดึœื™ื] ืขึดืึพื“ึผึธื•ึดึ—ื“ ื‘ึผึฐื—ึธืจึฐืคึธึคื ื‘ึผึทืคึผึฐืœึดืฉืึฐืชึผึดื™ืึ™ ื ึถืึถืกึฐืคื•ึผึพืฉืึธึฃื ืœึทืžึผึดืœึฐื—ึธืžึธึ”ื” ื•ึทึฝื™ึผึทืขึฒืœึ–ื•ึผ ืึดึฅื™ืฉื ื™ึดืฉื‚ึฐืจึธืึตึฝืœืƒ

English:

Next to him was Eleazar son of Dodo son of Ahohi. He was one of the three warriors with David when they defied the Philistines gathered there for battle. Israelโ€™s force retreated,

'After him, Eleazar ben Dodo ben Achochi, one of the three gibborim with Dovid when they taunted the Plishtim assembled there for battle, and the men of Israel retreated.' The verse sets up Eleazar's stand: Israel as a whole fell back, but he held his ground.
ืจืฉืดื™Rashi
ื‘ึถึผืŸ ื“ึผื•ึนื“ื•ึน. ื›ึธึผืšึฐ ืฉึฐืืžื•ึน: ื‘ึดึผืฉึฐืืœึนืฉึธืื” ื”ึทื’ึดึผื‘ึนึผืจึดื™ื. ื”ึทืžึฐืขึปืœึดึผื™ื ืฉึถืื‘ึทึผื’ึดึผื‘ึผื•ึนืจึดื™ื: ื‘ึฐึผื—ึธืจึฐืคึธื ื‘ึทึผืคึฐึผืœึดืฉึฐืืชึดึผื™ื. ืชึธึผืงึฐืขื•ึผ ื›ึทึผืฃ ืœึฐื”ึดืœึธึผื—ึตื ื‘ึธึผื”ึถื ื•ึผืœึฐื ึทืฆึฐึผื—ึธื:
The son of Dodo. This was his name. One of the three mighty men. Of the best of the mighty men.14There were more then just three men involved in fighting the Pelishtim. When they humiliated the Pelishtim. They made an agreement with each other to fight them and to vanquish them.

ืคืกื•ืง ื™ืด ยท Verse 10

Hebrew:

ื”ึฃื•ึผื ืงึธืึฉ ื•ึทื™ึผึทึจืšึฐ ื‘ึผึทืคึผึฐืœึดืฉืึฐืชึผึดึœื™ื ืขึทึฃื“โ€‰ื€ ื›ึผึดึฝื™ึพื™ึธื’ึฐืขึธึฃื” ื™ึธื“ึ—ื•ึน ื•ึทืชึผึดื“ึฐื‘ึผึทึคืง ื™ึธื“ื•ึนึ™ ืึถืœึพื”ึทื—ึถึ”ืจึถื‘ ื•ึทื™ึผึทึงืขึทืฉื‚ ื™ึฐื”ึนื•ึธึ›ื” ืชึผึฐืฉืื•ึผืขึธึฅื” ื’ึฐื“ื•ึนืœึธึ–ื” ื‘ึผึทื™ึผึฃื•ึนื ื”ึทื”ึ‘ื•ึผื ื•ึฐื”ึธืขึธึ›ื ื™ึธืฉืึปึฅื‘ื•ึผ ืึทื—ึฒืจึธึ–ื™ื• ืึทืšึฐึพืœึฐืคึทืฉืึผึตึฝื˜ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

but he held his ground. He struck down Philistines until his arm grew tired and his hand stuck to his sword; and GOD wrought a great victory that day. Then the troops came back to himโ€”but only to strip [the slain].

'He stood and struck the Plishtim until his hand was weary and his hand stuck to the sword.' The vivid detail of his hand fused to the hilt is one of the most graphic images in Tanakh -- extended exertion to the point of physical paralysis; Hashem brought a great salvation that day, while the people returned only to strip the spoils, having let one man hold the line.
ืจืฉืดื™Rashi
ืึทืšึฐ ืœึฐืคึทืฉึตึผืื˜. ืชึดึผืจึฐื’ึตึผื ื™ื•ึนื ึธืชึธืŸ: ืดืœึฐื—ึทืœึฐึผืฆึธื ืงึฐื˜ึดื™ืœึทื™ึธึผืืด, ืœึนื ื”ึธื™ึธื” ืึดื™ืฉื ืœึฐืขึธื–ึฐืจื•ึน ืœึฐื”ึธืจื•ึนื’, ืึถืœึธึผื ื›ึปึผืœึธึผื ืคึผื•ึนืฉึฐืื˜ึดื™ื ืึทื—ึฒืจึธื™ื• ืึถืช ื”ึทื—ึฒืœึธืœึดื™ื:
But only to strip [the corpses]. Yonoson translates: "To strip the dead." There was no one to help him kill [the Pelishtim] but they were all stripping the corpses after [he had killed them].

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื•ึฐืึทื—ึฒืจึธึ›ื™ื• ืฉืึทืžึผึธึฅื” ื‘ึถืŸึพืึธื’ึตึ–ื ื”ึธืจึธืจึดึ‘ื™ ื•ึทื™ึผึตืึธืกึฐืคึจื•ึผ ืคึฐืœึดืฉืึฐืชึผึดึœื™ื ืœึทื—ึทื™ึผึธึ—ื” ื•ึทืชึผึฐื”ึดื™ึพืฉืึธึžื ื—ึถืœึฐืงึทึคืช ื”ึทืฉื‚ึผึธื“ึถื”ึ™ ืžึฐืœึตืึธึฃื” ืขึฒื“ึธืฉืึดึ”ื™ื ื•ึฐื”ึธืขึธึฅื ื ึธึ–ืก ืžึดืคึผึฐื ึตึฅื™ ืคึฐืœึดืฉืึฐืชึผึดึฝื™ืืƒ

English:

Next to him was Shammah son of Age the Ararite. The Philistines had gathered in forceiin force Meaning of Heb. uncertain. where there was a plot of ground full of lentils; and the troops fled from the Philistines.

'After him, Shamma ben Agei the Hararite. The Plishtim assembled to a place where there was a plot of field full of lentils, and the people fled before the Plishtim.' The lentil field is preserved as a notable detail -- Radak observes that the Plishtim came after the harvest, threatening livelihood as much as territory.
ืจืฉืดื™Rashi
ื”ึฒืจึธืจึดื™. ืžึดืŸ ื”ึธื”ึธืจ: ืœึทื—ึทื™ึธึผื”. ืœึดื’ึฐื“ื•ึผื“ ื›ึฐึผื—ึทื™ึผื•ึนืช ื”ึทืฉึธึผื‚ื“ึถื”:
From the mountain. From the mountain. For [war like] beast in the wild. [Gathering] to become troops like the beasts gather in the wild.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื•ึทื™ึผึดืชึฐื™ึทืฆึผึตึคื‘ ื‘ึผึฐืชื•ึนืšึฐึพื”ึทื—ึถืœึฐืงึธื”ึ™ ื•ึทื™ึผึทืฆึผึดื™ืœึถึ”ื”ึธ ื•ึทื™ึผึทึ–ืšึฐ ืึถืชึพืคึผึฐืœึดืฉืึฐืชึผึดึ‘ื™ื ื•ึทื™ึผึทึฅืขึทืฉื‚ ื™ึฐื”ึนื•ึธึ–ื” ืชึผึฐืฉืื•ึผืขึธึฅื” ื’ึฐื“ื•ึนืœึธึฝื”ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

But [Shammah] took his stand in the middle of the plot and defended it, and he routed the Philistines. Thus GOD wrought a great victory.

'He stood in the middle of the plot and defended it, striking the Plishtim, and Hashem brought a great salvation.' Like Eleazar before him, Shamma's individual stand becomes the channel through which Hashem delivers Israel -- the gibbor's heroism is itself the vehicle of teshuah.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื•ึทื™ึผึตืจึฐื“ึจื•ึผ (ืฉืœืฉื™ื) [ืฉืึฐืœึนืฉืึธึœื”] ืžึตื”ึทืฉืึผึฐืœึนืฉืึดึฃื™ื ืจึนึ—ืืฉื ื•ึทื™ึผึธื‘ึนึคืื•ึผ ืึถืœึพืงึธืฆึดื™ืจึ™ ืึถืœึพื“ึผึธื•ึดึ”ื“ ืึถืœึพืžึฐืขึธืจึทึ–ืช ืขึฒื“ึปืœึผึธึ‘ื ื•ึฐื—ึทื™ึผึทึฃืช ืคึผึฐืœึดืฉืึฐืชึผึดึ”ื™ื ื—ึนื ึธึ–ื” ื‘ึผึฐืขึตึฅืžึถืง ืจึฐืคึธืึดึฝื™ืืƒ

English:

Once, during the harvest,jOnce, during the harvest Meaning of Heb. uncertain. three of the thirty chiefs went down to David at the cavekcave See note at 1 Sam. 22.1. of Adullam, while a force of Philistines was encamped in the Valley of Rephaim.

'Three of the thirty captains went down at harvest time to Dovid at the cave of Adullam, while a Plishti host encamped in the valley of Rephaim.' The setting recalls Dovid's earliest fugitive years (I Shmuel 22:1) -- the cave of Adullam was where his motley band first formed -- and the water-from-Bethlehem story that follows is set in this period of his life.
ืจืฉืดื™Rashi
ืžึตื”ึทืฉึฐึผืืœึนืฉึดืื™ื ืจึนืืฉื. ืชึดึผืจึฐื’ึตึผื ื™ื•ึนื ึธืชึธืŸ: ืดืžึดื’ึดึผื‘ึธึผืจึตื™ ืจึตื™ืฉึตืื™ ืžึทืฉึฐืืจึดื™ืชึธืืด:
Of the thirty leaders. Yonoson translates: From the men who were leaders within the army.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื•ึฐื“ึธื•ึดึ–ื“ ืึธึฃื– ื‘ึผึทืžึผึฐืฆื•ึผื“ึธึ‘ื” ื•ึผืžึทืฆึผึทึฃื‘ ืคึผึฐืœึดืฉืึฐืชึผึดึ”ื™ื ืึธึ–ื– ื‘ึผึตึฅื™ืช ืœึธึฝื—ึถืืƒ

English:

David was then in the stronghold,lthe stronghold See note at 1 Sam. 22.1. and a Philistine garrison was then at Bethlehem.

Dovid is at his stronghold while a Plishti garrison occupies Bet-Lechem itself. The brief geographical note charges the next verse with personal weight: the enemy holds Dovid's own birthplace, and the well at its gate is now in hostile hands.
ืจืฉืดื™Rashi
ื•ึผืžึทืฆึทึผื‘ ืคึฐึผืœึดืฉึฐืืชึดึผื™ื ืึธื– ื‘ึตึผื™ืช ืœึธื—ึถื. ื”ึทื—ึทื™ึดืœ ื”ึธื™ึธื” ื—ื•ึนื ึถื” ื‘ึฐึผืขึตืžึถืง ืจึฐืคึธืึดื™ื, ื•ึฐืฉึธืืœึฐื—ื•ึผ ืžึทืฆึธึผื‘ ืฉึถืืœึธึผื”ึถื ืœึฐื‘ึตื™ืช ืœึธื—ึถื:
And a contingent of Pesishtim was then in Beis Lechem. The [Pelishtim] army was camped in the Rephoim valley and they had sent a contingent to Beis Lechem.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื•ึทื™ึผึดืชึฐืึทื•ึผึถึฅื” ื“ึธื•ึดึ–ื“ ื•ึทื™ึผึนืืžึทึ‘ืจ ืžึดึšื™ ื™ึทืฉืึฐืงึตึฃื ึดื™ ืžึทึ”ื™ึดื ืžึดื‘ึผึนึฅืืจ ื‘ึผึตึฝื™ืชึพืœึถึ–ื—ึถื ืึฒืฉืึถึฅืจ ื‘ึผึทืฉืึผึธึฝืขึทืจืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

David felt a craving and said, โ€œIf only I could get a drink of water from the cistern that is by the gate of Bethlehem!โ€

Dovid yearns aloud: 'who would give me water from the well of Bet-Lechem at the gate?' Rashi, drawing on Bava Kamma 60b, reads 'mayim' allegorically as a halachic she'eilah Dovid wished resolved about a wartime case; on the peshat level it is a longing for the well of his childhood, now behind enemy lines.
ืจืฉืดื™Rashi
ืžึดื™ ื™ึทืฉึฐืืงึตื ึดื™ ืžึทื™ึดื. ืึธืžึฐืจื•ึผ ืจึทื‘ึผื•ึนืชึตื™ื ื•ึผ (ื‘ื‘ื ืงืžื ืก:): ื”ึปืฆึฐืจึทืšึฐ ืœึดืฉึฐืืื•ึนืœ ืฉึฐืืึตืœึธื” ืžึดืกึทึผื ึฐื”ึถื“ึฐืจึดื™ืŸ ื”ึทื™ึผื•ึนืฉึฐืื‘ึดื™ื ื‘ึฐึผืฉึทืืขึทืจ ื‘ึตึผื™ืช ืœึธื—ึถื:
Who will give me water to drink. Our Rabbis said,15Baba Kama 60b. See Rashi there. he [Dovid] needed to ask a [halachic] question from the Sanhedrin court that sat at the gate of Beis Lechem.16The "water" of our verse is referring to Torah which is compared to water. See Devorim Raboh 7:3.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื•ึทื™ึผึดื‘ึฐืงึฐืขื•ึผึฉ ืฉืึฐืœึนึจืฉืึถืช ื”ึทื’ึผึดื‘ึผึนืจึดึœื™ื ื‘ึผึฐืžึทื—ึฒื ึตึฃื” ืคึฐืœึดืฉืึฐืชึผึดึ—ื™ื ื•ึทื™ึผึดึฝืฉืึฐืึฒื‘ื•ึผึพืžึทึ™ื™ึดืึ™ ืžึดื‘ึผึนึคืืจ ื‘ึผึตึฝื™ืชึพืœึถึ™ื—ึถืึ™ ืึฒืฉืึถึฃืจ ื‘ึผึทืฉืึผึทึ”ืขึทืจ ื•ึทื™ึผึดืฉื‚ึฐืึ–ื•ึผ ื•ึทื™ึผึธื‘ึดึฃืื•ึผ ืึถืœึพื“ึผึธื•ึดึ‘ื“ ื•ึฐืœึนึคื ืึธื‘ึธื”ึ™ ืœึดืฉืึฐืชึผื•ึนืชึธึ”ื ื•ึทื™ึผึทืกึผึตึฅืšึฐ ืึนืชึธึ–ื ืœึทื™ื”ึนื•ึธึฝื”ืƒ

English:

So the three warriors got through the Philistine camp and drew water from the cistern that is by the gate of Bethlehem, and they carried it back. But when they brought it to David he would not drink it, and he poured it out as a libation to GOD.

Three of Dovid's gibborim break through the Plishti camp, draw water from the well, and bring it back -- but Dovid refuses to drink it and pours it out as a libation to Hashem. Water bought at the risk of life cannot be consumed for personal pleasure; Chazal read the allegorical 'pouring out' as Dovid publishing the halachic ruling for all Israel.
ืจืฉืดื™Rashi
ื•ึทื™ึทึผืกึตึผืšึฐ ืึนืชึธื ืœึทื”ืณ. ื›ึธึผืšึฐ ืึธืžึทืจ: ืžึฐืงึปื‘ึฐึผืœึทื ึดื™ ืžึดื‘ึตึผื™ืช ื“ึดึผื™ื ื•ึน ืฉึถืืœ ืฉึฐืืžื•ึผืึตืœ ื”ึธืจึธืžึธืชึดื™, ื›ึธึผืœ ื”ึทืžึผื•ึนืกึตืจ ืขึทืฆึฐืžื•ึน ืœึฐืžึดื™ืชึธื” ืขึทืœ ื“ึดึผื‘ึฐืจึตื™ ืชื•ึนืจึธื”, ืึตื™ืŸ ืื•ึนืžึฐืจึดื™ืŸ ืฉึฐืืžื•ึผืขึธื” ืžึดืคึดึผื™ื•, ื•ึผืžึทืื™ ื•ึทื™ึทึผืกึตึผืšึฐ ืึนืชึธื ืœึทื”ืณ, ื“ึฐึผืึทืžึฐืจึดื™ื ึฐื”ื•ึผ ืžึดืฉึฐึผืืžึตื™ื”ึผ ื“ึดึผื’ึฐืžึธืจึธื (ื‘ื‘ื ืงืžื ืกื.):
He offered it as a libation to Adonoy. He said, "This is what I learned at Shmuel the Romosi's court: If anyone risks his life for words of Torah,17Rashi is continuing with the interpretation of the verse that the water is a reference to words of Torah. we should not recite the halachah in his name." If so, what is meant by "And instead he offerred it as a libation to Adonoy",18This sounds as if Dovid has accepted the halachic ruling. he [only] recited it in the name of the Gemorah.19The ruling is not to be said over in their name.

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื•ึทื™ึผึนึกืืžึถืจ ื—ึธืœึดึฉื™ืœึธื”ึฉ ืœึผึดึจื™ ื™ึฐื”ึนื•ึธึœื” ืžึตืขึฒืฉื‚ึนึฃืชึดื™ ื–ึนึ—ืืช ื”ึฒื“ึทึคื ื”ึธืึฒื ึธืฉืึดื™ืึ™ ื”ึทื”ึนืœึฐื›ึดึฃื™ื ื‘ึผึฐื ึทืคึฐืฉืื•ึนืชึธึ”ื ื•ึฐืœึนึฅื ืึธื‘ึธึ–ื” ืœึดืฉืึฐืชึผื•ึนืชึธึ‘ื ืึตึฃืœึผึถื” ืขึธืฉื‚ึ”ื•ึผ ืฉืึฐืœึนึ–ืฉืึถืช ื”ึทื’ึผึดื‘ึผึนืจึดึฝื™ืืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

For he said, โ€œGOD forbid that I should do this! Can [I drink]m[I drink] So Septuagint and 1 Chron. 11.19. the blood of the men who went at the risk of their lives?โ€ So he would not drink it. Such were the exploits of the three warriors.

'Far be it from me, Hashem -- is this not the blood of the men who went at the risk of their lives?' Dovid identifies the water with their blood and treats it as such. The verse closes by attributing the deed to 'the three gibborim,' linking this episode to the elite three of verses 8-12.
ืจืฉืดื™Rashi
ื”ึฒื“ึทื ื”ึธืึฒื ึธืฉึดืื™ื. ืœึฐืฉืื•ึนืŸ ืชึฐึผืžึดื™ื”ึธื”:
[Do I want] the blood of [these] men. Language denoting astonishment.

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื•ึทืึฒื‘ึดื™ืฉืึทึžื™ ืึฒื—ึดึฃื™โ€‰ื€ ื™ื•ึนืึธึฃื‘ ื‘ึผึถืŸึพืฆึฐืจื•ึผื™ึธึ—ื” ื”ึšื•ึผื ืจึนึฃืืฉื (ื”ืฉืœืฉื™) [ื”ึทืฉืึผึฐืœึนืฉืึธึ”ื”] ื•ึฐื”ื•ึผืึ™ ืขื•ึนืจึตึฃืจ ืึถืชึพื—ึฒื ึดื™ืชึ”ื•ึน ืขึทืœึพืฉืึฐืœึนึฅืฉื ืžึตืึ–ื•ึนืช ื—ึธืœึธึ‘ืœ ื•ึฐืœื•ึนึพืฉืึตึ–ื ื‘ึผึทืฉืึผึฐืœึนืฉืึธึฝื”ืƒ

English:

Abishai, the brother of Joab son of Zeruiah, was head of another three.nanother three Two Heb. mss. and Syriac read โ€œthe thirtyโ€; cf. vv. 23โ€“24. He once wielded his spear against three hundred and slew them.oand slew them Meaning of Heb. uncertain.

Avishai brother of Yoav, son of Tzeruyah, is named head of the lower three; he wielded his spear against three hundred slain. The figure of three hundred contrasts deliberately with Yoshev-Bashevet's eight hundred in verse 8, establishing the rank between the two tiers.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ืžึดืŸึพื”ึทืฉืึผึฐืœึนืฉืึธื”ึ™ ื”ึฒื›ึดึฃื™ ื ึดื›ึฐื‘ึผึธึ”ื“ ื•ึทื™ึฐื”ึดึฅื™ ืœึธื”ึถึ–ื ืœึฐืฉื‚ึธึ‘ืจ ื•ึฐืขึทื“ึพื”ึทืฉืึผึฐืœึนืฉืึธึ–ื” ืœึนืึพื‘ึธึฝืืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

He won a name among the three;pthree Emendation yields โ€œthirty.โ€ since he was the most highly regarded among the three,qthree See previous note. he became their leader. However, he did not attain to the three.

Of the lower three Avishai was the most honored and became their commander, but he did not reach the upper three. The verse formalizes the two-tier hierarchy of Dovid's elite -- the supreme three of verses 8-12, and a second three under Avishai's lead.
ืจืฉืดื™Rashi
ื•ึฐืขึทื“ ื”ึทืฉึฐึผืืœึนืฉึธืื” ืœึนื ื‘ึธื. (ืชืจื’ื•ื:) ืดื•ึฐืœึดืชึฐืœึทืช ื’ึดึผื‘ึธึผืจึดื™ืŸ ืœึธื ืžึฐื˜ึธืืด:
He did not reach the status of the first three. [Yonoson translates:] He did not reach [the status] of the [first] three men.20i.e. Adino the Etzonite, Elozor, the son of Dodo and Shamoh, the son of Ogaih from the mountain who were enumerated earlier in verses 8, 9 and 11 respectively.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ื•ึผื‘ึฐื ึธื™ึธึจื”ื•ึผ ื‘ึถืŸึพื™ึฐื”ื•ึนื™ึธื“ึธึงืข ื‘ึผึถืŸึพืึดึฝื™ืฉืึพ[ื—ึทึ›ื™ึดืœ] (ื—ื™) ืจึทื‘ึพืคึผึฐืขึธืœึดึ–ื™ื ืžึดึฝืงึผึทื‘ึฐืฆึฐืึตึ‘ืœ ื”ึฃื•ึผื ื”ึดื›ึผึธึ—ื” ืึตึฃืช ืฉืึฐื ึตึคื™ ืึฒืจึดืึตืœึ™ ืžื•ึนืึธึ”ื‘ ื•ึฐึ ื”ึ ื•ึผื ื™ึธืจึทึžื“ ื•ึฐื”ึดื›ึผึธึงื” ืึถึฝืชึพ[ื”ึธืึฒืจึดึ›ื™] (ื”ืืจื™ื”) ื‘ึผึฐืชึฅื•ึนืšึฐ ื”ึทื‘ึผึนึ–ืืจ ื‘ึผึฐื™ึฅื•ึนื ื”ึทืฉืึผึธึฝืœึถื’ืƒ

English:

Benaiah son of Jehoiada, from Kabzeel, was a brave soldierra brave soldier Heb. โ€œthe son of a brave soldier.โ€ who performed great deeds. He killed the two [sons] of Ariel of Moab.sHe killed the two [sons] of Ariel of Moab Meaning of Heb. uncertain. Once, on a snowy day, he went down into a pit and killed a lion.

Benayahu ben Yehoyada of Kavtze'el is introduced as 'rav pe'alim' -- a doer of great deeds. The classical commentators differ on the meaning of 'shnei ari'el of Mo'av' (variously lions, altars, or mighty warriors), but all agree that his descent into a pit to kill a lion on a snowy day is among the most arresting individual feats in the entire catalogue.
ืจืฉืดื™Rashi
ืึถืช ืฉึฐืื ึตื™ ืึฒืจึดืึตืœ ืžื•ึนืึธื‘. (ืชืจื’ื•ื:) ืดื™ึธืช ืชึฐึผืจึตื™ืŸ ืจึทื‘ึฐืจึฐื‘ึตื™ ืžื•ึนืึธื‘ืด. ื•ึฐืจึทื‘ึผื•ึนืชึตื™ื ื•ึผ ืึธืžึฐืจื•ึผ (ื‘ืจื›ื•ืช ื™ื— ื‘): ืฉึถืืœึนึผื ื”ึดื ึดึผื™ื—ึท ื›ึฐึผืžื•ึนืชื•ึน, ืœึนื ื‘ึฐึผืžึดืงึฐื“ึธึผืฉื ืจึดืืฉืื•ึนืŸ, ื•ึฐืœึนื ื‘ึฐึผืžึดืงึฐื“ึธึผืฉื ืฉึตืื ึดื™: ืึฒืจึดื™ืึตืœ ืžื•ึนืึธื‘. ืขึทืœ ืฉึตืื ืฉึถืื‘ึฐึผื ึธืื•ึน ืฉึฐืืœึนืžึนื”, ืฉึถืื‘ึธึผื ืžึตืจื•ึผืช ื”ึทืžึผื•ึนืึฒื‘ึดื™ึธึผื”:
The two Moabite giants. [Yonoson translates:] "The two Moabite giants." And our Rabbis said, There was no one like him not during the first [Beis] Mikdosh nor during the second [Beis] Mikdosh.21Berochos 18b. Rashi there explains that ืึฒืจึดื™ืึตืœ is a name used for the Beis Hamikdash. Moabite giants. Because Shlomo who built it came from Rus the Moabite.22Rashi is explaining the connection that ืึฒืจึดื™ืึตืœ, a reference to the Beis Hamikdash, has to Moav.

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ื•ึฐื”ึฝื•ึผืึพ๏ฟฝ๏ฟฝึดื›ึผึธื”ึฉ ืึถืชึพืึดึจื™ืฉื ืžึดืฆึฐืจึดึœื™ (ืืฉืจ) [ืึดึฃื™ืฉื] ืžึทืจึฐืึถึ—ื” ื•ึผื‘ึฐื™ึทึคื“ ื”ึทืžึผึดืฆึฐืจึดื™ึ™ ื—ึฒื ึดึ”ื™ืช ื•ึทื™ึผึตึฅืจึถื“ ืึตืœึธึ–ื™ื• ื‘ึผึทืฉืึผึธึ‘ื‘ึถื˜ ื•ึทื™ึผึดื’ึฐื–ึนึคืœ ืึถึฝืชึพื”ึทื—ึฒื ึดื™ืชึ™ ืžึดื™ึผึทึฃื“ ื”ึทืžึผึดืฆึฐืจึดึ”ื™ ื•ึทื™ึผึทื”ึทืจึฐื’ึตึ–ื”ื•ึผ ื‘ึผึทื—ึฒื ึดื™ืชึฝื•ึนืƒ

English:

He also killed an Egyptian,tan Egyptian Or โ€œan Egyptian opponent.โ€ a hugeuhuge Meaning of Heb. uncertain. 1 Chron. 11.23 reads โ€œa giant of a man.โ€ man. The Egyptian had a spear in his hand, yet [Benaiah] went down against him with a club, wrenched the spear out of the Egyptianโ€™s hand, and killed him with his own spear.

Benayahu kills an Egyptian of striking appearance who is armed with a spear; he goes down to him with only a staff, snatches the spear from his hand, and kills him with his own weapon. The staff-against-spear detail and the killing-with-the-enemy's-own-weapon mark this as a deliberate echo of Dovid's defeat of Goliat in I Shmuel 17.

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ืึตึฃืœึผึถื” ืขึธืฉื‚ึธึ”ื” ื‘ึผึฐื ึธื™ึธึ–ื”ื•ึผ ื‘ึผึถืŸึพื™ึฐื”ื•ึนื™ึธื“ึธึ‘ืข ื•ึฐืœื•ึนึพืฉืึตึ–ื ื‘ึผึดืฉืึฐืœึนืฉืึธึฅื” ื”ึทื’ึผึดื‘ึผึนืจึดึฝื™ืืƒ

English:

Such were the exploits of Benaiah son of Jehoiada; and he won a name among the threevthree See first note at v. 19. warriors.

'These deeds Benayahu ben Yehoyada did, and he had a name among the three gibborim.' His reputation is placed alongside the supreme three -- a near-equal who, however, falls just short of formal membership.

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ืžึดืŸึพื”ึทืฉืึผึฐืœึนืฉืึดึฃื™ื ื ึดื›ึฐื‘ึผึธึ”ื“ ื•ึฐืึถืœึพื”ึทืฉืึผึฐืœึนืฉืึธึ–ื” ืœึนืึพื‘ึธึ‘ื ื•ึทื™ึฐืฉื‚ึดืžึตึฅื”ื•ึผ ื“ึธื•ึดึ–ื“ ืึถืœึพืžึดืฉืึฐืžึทืขึฐืชึผึฝื•ึนืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

He was highly regarded among the thirty, but he did not attain to the three. David put him in charge of his bodyguard.wbodyguard Meaning of Heb. uncertain.

Benayahu was more honored than the thirty but did not reach the three; Dovid set him over his personal guard ('mishma'at'). His career as captain of the royal guard will continue into Shlomo's reign, where he eventually succeeds Yoav as commander-in-chief (I Melachim 2:35).
ืจืฉืดื™Rashi
ืžึดืŸ ื”ึทืฉึฐึผืืœึนืฉึดืื™ื. ื›ึธึผืœ ืฉึฐืืœึนืฉึดืื™ื ืฉึถืื‘ึฐึผืคึธืจึธืฉึธืื” ื–ื•ึน ืชึดึผืจึฐื’ึตึผื ื™ื•ึนื ึธืชึธืŸ: ืดื’ึดึผื‘ึธึผืจึทื™ึธึผืืด:
Of the thirty. Of all thirty in this section. Yonoson translates: "mighty men".23This is how he translates the word ๏ฌชึฐืœ๏ฌชึดื™ื.

ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ืขึฒืฉื‚ึธื”ืึตึฅืœ ืึฒื—ึดึฝื™ึพื™ื•ึนืึธึ–ื‘ ื‘ึผึทืฉืึผึฐืœึนืฉืึดึ‘ื™ื ืึถืœึฐื—ึธื ึธึฅืŸ ื‘ึผึถืŸึพื“ึผึนื“ึ–ื•ึน ื‘ึผึตึฅื™ืช ืœึธึฝื—ึถืืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Among the thirty were Asahel, the brother of Joab; Elhanan son of Dodo [from] Bethlehem,

The list of the thirty proper now begins. It opens with Asahel -- the brother of Yoav who was killed by Avner back in 2:23 -- and Elchanan ben Dodo of Bet-Lechem, whom the commentators distinguish from the Elchanan of 21:19.

ืคืกื•ืง ื›ืดื” ยท Verse 25

Hebrew:

ืฉืึทืžึผึธื”ึ™ ื”ึทื—ึฒืจึนื“ึดึ”ื™ย {ืก}ย ย ย ย ย ย ย ย ืึฑืœึดื™ืงึธึ–ื ื”ึทื—ึฒืจึนื“ึดึฝื™ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Shammah the Harodite, Elika the Harodite,

Two warriors hail from Charod: Shamma and Elika. Charod is a place in the Yizre'el valley near Mount Gilboa, the same spring where Gid'on once mustered his men (Shoftim 7:1).

ืคืกื•ืง ื›ืดื• ยท Verse 26

Hebrew:

ื—ึถึšืœึถืฅ ื”ึทืคึผึทืœึฐื˜ึดึ”ื™ย {ืก}ย ย ย ย ย ย ย ย ืขึดื™ืจึธึฅื ื‘ึถืŸึพืขึดืงึผึตึ–ืฉืย {ืก}ย ย ย ย ย ย ย ย ื”ึทืชึผึฐืงื•ึนืขึดึฝื™ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Helez the Paltite, Ira son of Ikkesh from Tekoa,

ืคืกื•ืง ื›ืดื– ยท Verse 27

Hebrew:

ืึฒื‘ึดื™ืขึถึ™ื–ึถืจึ™ ื”ึธืขึทื ึผึฐืชึนืชึดึ”ื™ย {ืก}ย ย ย ย ย ย ย ย ืžึฐื‘ึปื ึผึทึ–ื™ ื”ึทื—ึปืฉืึธืชึดึฝื™ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Abiezer of Anathoth, Mebunnai the Hushathite,

ืคืกื•ืง ื›ืดื— ยท Verse 28

Hebrew:

ืฆึทืœึฐืžื•ึนืŸึ™ ื”ึธืึฒื—ึนื—ึดึ”ื™ย {ืก}ย ย ย ย ย ย ย ย ืžึทื”ึฐืจึทึ–ื™ ื”ึทื ึผึฐื˜ึนืคึธืชึดึฝื™ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Zalmon the Ahohite, Maharai the Netophathite,

ืคืกื•ืง ื›ืดื˜ ยท Verse 29

Hebrew:

ื—ึตึฅืœึถื‘ ื‘ึผึถึฝืŸึพื‘ึผึทืขึฒื ึธึ–ื” ื”ึทื ึผึฐื˜ึนืคึธืชึดึ‘ื™ย {ืก}ย ย ย ย ย ย ย ย ืึดืชึผึทื™ึ™ ื‘ึผึถืŸึพืจึดื™ื‘ึทึ”ื™ ืžึดื’ึผึดื‘ึฐืขึทึ–ืช ื‘ึผึฐื ึตึฅื™ ื‘ึดื ึฐื™ึธืžึดึฝืŸืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Heleb son of Baanah the Netophathite, Ittai son of Ribai from Gibeah of the Benjaminites,

ืคืกื•ืง ืœืณ ยท Verse 30

Hebrew:

ื‘ึผึฐื ึธื™ึธึ™ื”ื•ึผึ™ ืคึผึดืจึฐืขึธึฃืชึนื ึดึ”ื™ย {ืก}ย ย ย ย ย ย ย ย ื”ึดื“ึผึทึ–ื™ ืžึดื ึผึทึฅื—ึฒืœึตื™ ื’ึธึฝืขึทืฉืืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Benaiah of Pirathon, Hiddai of Nahale-gaash,

ืคืกื•ืง ืœืดื ยท Verse 31

Hebrew:

ืึฒื‘ึดึฝื™ึพืขึทืœึฐื‘ื•ึนืŸึ™ ื”ึธืขึทืจึฐื‘ึธืชึดึ”ื™ย {ืก}ย ย ย ย ย ย ย ย ืขึทื–ึฐืžึธึ–ื•ึถืช ื”ึทื‘ึผึทืจึฐื—ึปืžึดึฝื™ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Abi-albon the Arbathite, Azmaveth the Barhumite,

ืคืกื•ืง ืœืดื‘ ยท Verse 32

Hebrew:

ืึถืœึฐื™ึทื—ึฐื‘ึผึธืึ™ ื”ึทืฉืึผึทึฃืขึทืœึฐื‘ึนื ึดึ”ื™ย {ืก}ย ย ย ย ย ย ย ย ื‘ึผึฐื ึตึฅื™ ื™ึธืฉืึตึ–ืŸ ื™ึฐื”ื•ึนื ึธืชึธึฝืŸืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Eliahba of Shaalbon, sons of Jashen, Jonathan,xJashen, Jonathan Meaning of Heb. uncertain.

Eliachba the Sha'alvoni and 'the sons of Yashen, Yehonatan.' Sha'alvon lies in the territory of Dan (Yehoshua 19:42); the syntax of 'bnei Yashen' is grammatically irregular, and the classical commentators read it variously -- some understanding 'Yehonatan' as one of Yashen's sons, others as a separate warrior.

ืคืกื•ืง ืœืดื’ ยท Verse 33

Hebrew:

ืฉืึทืžึผึธื”ึ™ ื”ึทื”ึฒืจึธืจึดึ”ื™ย {ืก}ย ย ย ย ย ย ย ย ืึฒื—ึดื™ืึธึฅื ื‘ึผึถืŸึพืฉืึธืจึธึ–ืจ ื”ึธืืจึธืจึดึฝื™ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Shammah the Ararite, Ahiam son of Sharar the Ararite,

Shamma the Hararite and Achiam ben Sharar the Ararite. This Shamma the Hararite is distinct from Shamma ben Agei the Hararite of verse 11, and the classical commentators take note of the duplication of name and clan.

ืคืกื•ืง ืœืดื“ ยท Verse 34

Hebrew:

ืึฑืœึดื™ืคึถึฅืœึถื˜ ื‘ึผึถืŸึพืึฒื—ึทืกึฐื‘ึผึทึ–ื™ ื‘ึผึถืŸึพื”ึทืžึผึทืขึฒื›ึธืชึดึ‘ื™ย {ืก}ย ย ย ย ย ย ย ย ืึฑืœึดื™ืขึธึฅื ื‘ึผึถืŸึพืึฒื—ึดื™ืชึนึ–ืคึถืœ ื”ึทื’ึผึดืœึนื ึดึฝื™ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Eliphelet son of Ahasbai son of the Maacathite, Eliam son of Ahithophel the Gilonite,

ืคืกื•ืง ืœืดื” ยท Verse 35

Hebrew:

(ื—ืฆืจื•) [ื—ึถืฆึฐืจึทื™ึ™] ื”ึทึฝื›ึผึทืจึฐืžึฐืœึดึ”ื™ย {ืก}ย ย ย ย ย ย ย ย ืคึผึทืขึฒืจึทึ–ื™ ื”ึธืึทืจึฐื‘ึผึดึฝื™ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Hezrai the Carmelite, Paarai the Arbite,

Chetzro the Carmeli and Pa'arai the Arbi. Carmel here is the city in Yehuda (I Shmuel 25), home of Naval and Avigayil -- the gibborim include men drawn from settled towns across Yehuda.

ืคืกื•ืง ืœืดื• ยท Verse 36

Hebrew:

ื™ึดื’ึฐืึธึคืœ ื‘ึผึถืŸึพื ึธืชึธืŸึ™ ืžึดืฆึผึนื‘ึธึ”ื”ย {ืก}ย ย ย ย ย ย ย ย ื‘ึผึธื ึดึ–ื™ ื”ึทื’ึผึธื“ึดึฝื™ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Igal son of Nathan from Zobah, Bani the Gadite,

ืคืกื•ืง ืœืดื– ยท Verse 37

Hebrew:

ืฆึถึ–ืœึถืง ื”ึธืขึทืžึผึนื ึดึ‘ื™ย {ืก}ย ย ย ย ย ย ย ย ื ึทื—ึฐืจึทื™ึ™ ื”ึทื‘ึผึฐืึตึฃืจึนืชึดึ”ื™ (ื ืฉืื™) [ื ึนืฉื‚ึตึ•ื] ื›ึผึฐืœึตึ–ื™ ื™ื•ึนืึธึฅื‘ ื‘ึผึถืŸึพืฆึฐืจึปื™ึธึฝื”ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Zelek the Ammonite, Naharai the Beerothiteโ€”the arms-bearer of Joab son of Zeruiahโ€”

Tzelek the Ammoni and Nachrai the Beerothi, who served as Yoav's armor-bearer. Tzelek's Ammonite origin is striking -- a foreign convert numbered among Dovid's most elite -- and Nachrai's role as Yoav's keli-bearer marks him as exceptionally trusted.

ืคืกื•ืง ืœืดื— ยท Verse 38

Hebrew:

ืขึดื™ืจึธืึ™ ื”ึทื™ึผึดืชึฐืจึดึ”ื™ย {ืก}ย ย ย ย ย ย ย ย ื’ึผึธืจึตึ–ื‘ ื”ึทื™ึผึดืชึฐืจึดึฝื™ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Ira the Ithrite, Gareb the Ithrite,

ืคืกื•ืง ืœืดื˜ ยท Verse 39

Hebrew:

ืึฝื•ึผืจึดื™ึผึธื”ึ™ ื”ึทื—ึดืชึผึดึ”ื™ ื›ึผึนึ–ืœ ืฉืึฐืœึนืฉืึดึฅื™ื ื•ึฐืฉืึดื‘ึฐืขึธึฝื”ืƒย {ืค}

English:

Uriah the Hittite: thirty-seven in all.ythirty-seven in all Septuagint and 1 Chron. 11 differ from the foregoing lists in vv. 8โ€“38, and from each other in the number and forms of the names.

'Uriah the Chitti -- all of them thirty-seven.' The closing name is the deliberate sting of the entire chapter: the catalogue of Dovid's most loyal warriors ends with the man he had killed for his wife. Chazal note the moral force of this final placement -- the text refuses to let Dovid's failure be forgotten even within his own roll of glory.
ืจืฉืดื™Rashi
ืฉึฐืืœึนืฉึดืื™ื ื•ึฐืฉึดืื‘ึฐืขึธื”. ื•ึฐืึตื™ื ึธืŸ ืžึฐื ื•ึผื™ึดืŸ ื›ึธึผืืŸ. ื•ึทืึฒื ึดื™ ืื•ึนืžึตืจ: ื™ื•ึนืึธื‘ ืœึนื ื”ึปืฆึฐืจึทืšึฐ ืœึฐื”ึทื–ึฐื›ึดึผื™ืจ, ืฉึถืื”ื•ึผื ืฉึทื‚ืจ ื”ึทืฆึธึผื‘ึธื, ื•ึผืฉึฐืืึธืจ ืฉึถืื—ึธืกึฐืจื•ึผ, ืฉึถืืžึธึผื ื‘ึฐึผื ึตื™ (ื™ืฉื™) [ืฆืดืœ ื™ึธืฉึธืืŸ ื™ึฐื”ื•ึนื ึธืชึธืŸ] ืฉึฐืืœึนืฉึธืื” ืื•ึน ืึทืจึฐื‘ึธึผืขึธื” ื”ึธื™ื•ึผ:
Thirty-seven. They are not [all] mentioned here24Rashi seems to hold that only thirty-three of the thirty-seven are accounted for, the three first warriors, Adino, Elozor and Ahamoh. Then the thirty that are enumerated starting from verse 24 but not including Asoel, see the Metsudos Dovid on that verse. and I say Yoav did not have to be mentioned because he was the general [commanding] the army and the rest that are missing it is possible that they are three or four sons of Yeshai.25Having accounted for thirty-three out of thirty-seven, four are missing. Rashi seems to be offering two distinct possible answers, either the four are Yoav and three of Yeshai's sons or Yoav is not being counted here as part of the group of thirty-seven and the four missing are all sons of Yeshai.

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