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 by which it was qualified to ascertain and make choice of proper times for political action. But the words do not suggest astronomical or astrological knowledge, but merely state, as Salomo ben-Melech in the Miclol Yophi long ago interpreted them, noverant tempora ad omnem rem et quodque negotium, sicut sapiens dixit: Suum cuique tempus est et opportunitas cuique rei, Koh. iii. 1. The words refer not to the whole tribe, but only to the two hundred heads, who, as Lavater expresses it, are designated prudentes viri, as being men qui quid, quando et quomodo agendum esset, varia lectione et usu rerum cognoscebant. The only thing to be objected to in his statement is the varia lectione, since a sound and correct judgment in political matters does not necessarily presuppose scientific training and a wide acquaintance with books. The statement in question, therefore, affirms nothing more than that the tribe of Issachar (in deciding to raise David to the throne) followed the judgment of its princes, who rightly estimated the circumstances of the time. For all their brethren, i.e., all the men of this tribe, went with the two hundred chiefs. על־פּיהם, according to their mouth, i.e., followed their judgment; cf. Num 4:27; Deu 21:5.

Verses 33-38
1Ch 12:33-38 מלחמה ערכי, preparing war with all manner of warlike weapons, i.e., practice in the use of all kinds of weapons for war; cf. 1Ch 12:8. The infinitive לעדר is substantially a continuation of the preceding participles, but grammatically is dependent on בּאוּ understood (cf. 1Ch 12:23, 1Ch 12:38). Cf. as to this free use of the infinitive with ל, Ew. §351, c. The signification of the verb עדר, which occurs only here (1Ch 12:33, 1Ch 12:38), is doubtful. According to the lxx and the Vulg. (βοηθῆσαι, venerunt in auxilium), and nine MSS, which read לעזר, we would be inclined to take עדר for the Aramaic form of the Hebrew עזר (cf. Arabic ‛dr), to help; but that meaning does not suit מערכה עדר, 1Ch 12:38. Its connection there demands that עדר should signify “to close up together,” to set in order the battle array; and so here, closing up together with not double heart, i.e., with whole or stedfast heart (שׁלם בּלבב שׁלם, 1Ch 12:38), animo integro et firmo atque concordi; cf. Psa 12:3 (Mich.). - In 1Ch 12:38 we have a comprehensive statement; כּל־אלּה, which refers to all the bodies of men enumerated in 1Ch 12:24-37. שׁרית is שׁארית defectively written; and as it occurs only here, it may be perhaps a mere orthographical error. The whole of the remainder of Israel who did not go to Hebron were אחד לב אחד er, of one, i.e., of united heart (2Ch 30:12): they had a unanimous wish to make