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 only in hundreds, are not the result of an enumeration of the individual persons, but only of an estimate of the various detachments according to the military partition of the tribes. In regard to להסב מ, cf. 1Ch 10:14; and as to יהוה כּפי, see the remark on יהוה כּדבר,   1Ch 11:3, 1Ch 11:10.

Verses 24-25
For ורמח צנּה נשׂאי, cf. 1Ch 12:8, 1Ch 5:18. לצבא חיל גּבּורי, valiant men for the war service.

Verses 26-27
Jehoiada is thought by Rashi, Kimchi, and others, to be the father of Benaiah, 1Ch 11:22. He was נגיד for Aaron, i.e., prince of the house of Aaron, head of the family of the Aaronites, not princeps sacerdotum, which was a title appertaining to the high-priesthood, an office held at that time by Abiathar (1Sa 23:9).

Verse 28
Zadok, a youth, i.e., then still a youth, may be the same who was made high priest in place of Abiathar (1Ki 2:26, but see on 1Ki 6:8). “And his father's-house, twenty-two princes.” The father's-house of Zadok is the Aaronite family descended from Eleazar, which was at that time so numerous that it could muster twenty-two שׂרים, family chiefs, who went with Zadok to Hebron.

Verse 29
From the tribe of Benjamin, to which Saul belonged (שׁאוּל אחי, see on 1Ch 12:2), only 3000 men came, for until that time (הנּה ועד, cf. 1Ch 9:18) the greater number of them were keeping the guard of the house of Saul, i.e., were devoted to the interests of the fallen house. For משׁמרת שׁמר, see on Gen 26:5 and Lev 8:35. From this we learn that the attachment of the Benjamites to Saul continued even after the death of his son Ishbosheth, and that it was with difficulty that they could bring themselves to recognise David as king.

Verse 30
Of Ephraim 20,800 famous men (שׁמות אנשׁי, see on Gen 6:4); לבית־אב, “in their fathers'-houses.”

Verse 31
Of half Manasseh, this side Jordan (cf. 1Ch 12:37), 18,000, who were appointed by name, i.e., chosen as famous men to go thither and make David king. בשׁמות נקּבוּ, as in Num 1:17,vide on Lev 24:16. The tribe of Manasseh had consequently held a general consultation on the matter, and determined upon sending their representatives.

Verse 32
From Issachar came “men of understanding in reference to the times, to know (i.e., who knew) what Israel should do.” בּינה יודע, knowing in insight (cf. 2Ch 2:12), i.e., experienced in a thing, having understanding of it. From this remark some of the older commentators (Chald., various Rabbins, and Cleric.) concluded that the tribe of Issachar had distinguished itself beyond the other tribes by astronomical and physical knowledge,