1Ch 21:9 | KD | STEP | The naming of the העם שׂרי along with Joab is in accordance with the circumstances, for we learn from that Joab did not carry out the numbering of the people alone, but was assisted by the captains of the host. The object of אלי והביאוּ, which is not expressed, the result of the numbering, may be supplied from the context. No objection need be taken to the simple כּהם of , instead of the double וכהם כּהם in Samuel. The repetition of the same word, “there are so and so many of them,” is a peculiarity of the author of the book of Samuel (cf. ), while the expression in the Chronicle corresponds to that in Deu 1:11. With the words וגו אדני הלא, “Are they not, my lord king, all my lord’s servants,” i.e., subject to him? Joab allays the suspicion that he grudged the king the joy of reigning over a very numerous people. In the thought takes another turn; and the last clause, “Why should it (the thing or the numbering) become a trespass for Israel?” is wanting. אשׁמה denotes here a trespass which must be atoned for, not one which one commits. The meaning is therefore, Why should Israel expiate thy sin, in seeking thy glory in the power and greatness of thy kingdom? On the numbers, , see on 2Sa 24:9. In commenting on , which is not to be found in Samuel, Berth. defends the statement that Joab did not make any muster of the tribes Levi and Benjamin, against the objections of de Wette and Gramberg, as it is done in my apologet. Versuche, Sa. 349ff., by showing that the tribe of Levi was by law (cf. Num 1:47-54) exempted from the censuses of the people taken for political purposes; and the tribe of Benjamin was not numbered, because David, having become conscious of his sin, stopped the numbering before it was completed (cf. also the remarks on ). The reason given, “for the king’s word was an abomination unto Joab,” is certainly the subjective opinion of the historian, but is shown to be well founded by the circumstances, for Joab disapproved of the king’s design from the beginning; (cf. and ). - In , the author of the Chronicle, instead of ascribing the confession of sin on David’s part which follows to the purely subjective motive stated in the words, “and David’s heart smote him,” i.e., his conscience ( ), has ascribed the turn matters took to objective causes: the thing displeased God; and anticipating the course of events, he remarks straightway, “and He (God) smote Israel.” This, however, is no reason for thinking, with Berth., that the words have arisen out of a misinterpretation or alteration of ; for such anticipatory remarks, embracing the contents of the succeeding verses, not unfrequently occur in the historical books (cf. e.g., 1Ki 6:14; 1Ki 7:2). - In reference to , see on -16. - In , נספּה has not come into the text by mistake or by misreading נסך ( ), but is original, the author of the Chronicle describing the two latter evils more at length than Samuel does. The word is not a participle, but a noun formed from the participle, with the signification “perishing” (the being snatched away). The second parallel clause, “the sword of thine enemies to attaining” (so that it reach thee), serves to intensify. So also in reference to the third evil, the יהוה חרב which precedes בּארץ דּבר, and the parallel clause added to both: “and the angel of the Lord destroying in the whole domain of Israel.”

‏ 1 Chronicles 21:9

The naming of the העם שׂרי along with Joab is in accordance with the circumstances, for we learn from 2Sa 24:4 that Joab did not carry out the numbering of the people alone, but was assisted by the captains of the host. The object of אלי והביאוּ, which is not expressed, the result of the numbering, may be supplied from the context. No objection need be taken to the simple כּהם of 1Ch 21:3, instead of the double וכהם כּהם in Samuel. The repetition of the same word, “there are so and so many of them,” is a peculiarity of the author of the book of Samuel (cf. 2Sa 12:8), while the expression in the Chronicle corresponds to that in Deu 1:11. With the words וגו אדני הלא, “Are they not, my lord king, all my lord’s servants,” i.e., subject to him? Joab allays the suspicion that he grudged the king the joy of reigning over a very numerous people. In 2Sa 24:3 the thought takes another turn; and the last clause, “Why should it (the thing or the numbering) become a trespass for Israel?” is wanting. אשׁמה denotes here a trespass which must be atoned for, not one which one commits. The meaning is therefore, Why should Israel expiate thy sin, in seeking thy glory in the power and greatness of thy kingdom? On the numbers, 1Ch 21:5, see on 2Sa 24:9. In commenting on 1Ch 21:6, which is not to be found in Samuel, Berth. defends the statement that Joab did not make any muster of the tribes Levi and Benjamin, against the objections of de Wette and Gramberg, as it is done in my apologet. Versuche, Sa. 349ff., by showing that the tribe of Levi was by law (cf. Num 1:47-54) exempted from the censuses of the people taken for political purposes; and the tribe of Benjamin was not numbered, because David, having become conscious of his sin, stopped the numbering before it was completed (cf. also the remarks on 2Sa 24:9). The reason given, “for the king’s word was an abomination unto Joab,” is certainly the subjective opinion of the historian, but is shown to be well founded by the circumstances, for Joab disapproved of the king’s design from the beginning; (cf. 2Sa 24:3 and 1Ch 21:3). - In 1Ch 21:7, the author of the Chronicle, instead of ascribing the confession of sin on David’s part which follows to the purely subjective motive stated in the words, “and David’s heart smote him,” i.e., his conscience (2Sa 24:10), has ascribed the turn matters took to objective causes: the thing displeased God; and anticipating the course of events, he remarks straightway, “and He (God) smote Israel.” This, however, is no reason for thinking, with Berth., that the words have arisen out of a misinterpretation or alteration of 2Sa 24:10; for such anticipatory remarks, embracing the contents of the succeeding verses, not unfrequently occur in the historical books (cf. e.g., 1Ki 6:14; 1Ki 7:2). - In reference to 1Ch 21:8-10, see on 2Sa 24:10-16. - In 1Ch 21:12, נספּה has not come into the text by mistake or by misreading נסך (2Sa 24:13), but is original, the author of the Chronicle describing the two latter evils more at length than Samuel does. The word is not a participle, but a noun formed from the participle, with the signification “perishing” (the being snatched away). The second parallel clause, “the sword of thine enemies to attaining” (so that it reach thee), serves to intensify. So also in reference to the third evil, the יהוה חרב which precedes בּארץ דּבר, and the parallel clause added to both: “and the angel of the Lord destroying in the whole domain of Israel.”