and that in the first place too, viz., the narrative of David's fight with the giant Jishbi-Benob, who was slain by Abishai the son of Zeruiah. The reason why our historian has not recounted this along with the others is clear from the position which he assigns to these short narratives in his book. In the second book of Samuel they are recounted in the last section of the history of David's reign, as palpable proofs of the divine grace of which David had had experience during his whole life, and for which he there praises the Lord in a psalm of thanksgiving (2 Sam 22). In this connection, David's deliverance by the heroic act of Abishai from the danger into which he had fallen by the fierce attack which the Philistine giant Jishbi-Benob made upon him when he was faint, is very suitably narrated, as being a visible proof of the divine grace which watched over the pious king. For the concluding remark in 2Sa 21:17, that in consequence of this event his captains adjured David not to go any more into battle along with them, that the light of Israel might not be extinguished, shows in how great danger he was of being slain by this giant. For this reason the author of the book of Samuel has placed this event at the head of the exploits of the Israelite captains which he was about to relate, although it happened somewhat later in time than the three exploits which succeed. The author of the Chronicle, on the contrary, has made the account of these exploits an appendix to the account of the victorious wars by which David obtained dominion over all the neighbouring peoples, and made his name to be feared among the heathen, as a further example of the greatness of the power given to the prince chosen by the Lord to be over His people. For this purpose the story of the slaughter of the Philistine giant, who had all but slain the weary David, was less suitable, and is therefore passed over by the chronicler, although it was contained in his authority,[1] as is clear from the almost verbal coincidence of the stories which follow with 2Sa 21:18. The very first is introduced by the formula, “It happened after this,” which in 2nd Samuel naturally connects the preceding narrative with this; while the chronicler has retained אהרי־כן as a general formula of transition, - omitting, however, עוד (Sam.) in the following clause, and writing ותּעמוד, “there arose,” instead of ותּהי. עמד in the later Hebrew is the same as קוּם. The hypothesis that ותעמד
- ↑ Lightfoot says, in his Chronol. V. T. p. 68: Illud praelium, in quo David in periculum venit et unde decore et illaesus exire non potuit, omissum est.
