1 Samuel 30:21
WEB
David came to the two hundred men, who were so faint that they could not follow David, whom also they had made to stay at the brook Besor; and they went out to meet David, and to meet the people who were with him. When David came near to the people, he greeted them.
BSB
When David came to the two hundred men who had been too exhausted to follow him from the Brook of Besor, they came out to meet him and the troops with him. As David approached the men, he greeted them,
KJV
¶ And David came to the two hundred men, which were so faint that they could not follow David, whom they had made also to abide at the brook Besor: and they went forth to meet David, and to meet the people that were with him: and when David came near to the people, he saluted them.
Matthew Henry
Hebrew interlinear
H935
v — go, come
Derivation: a primitive root;
to go or come (in a wide variety of applications)
KJV: abide, apply, attain, × be, befall, besiege, bring (forth, in, into, to pass), call, carry, × certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, × doubtless again, eat, employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, follow, get, give, go (down, in, to war), grant, have, × indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, × (well) stricken (in age), × surely, take (in), way.
vb — come in
בּוֹא 2569 vb. come in, come, go in, go
Qal
1. come in
2. come (approach, arrive)
3. go, i.e. walk, associate with
4. go from speaker, but with limit of motion given
Hiph.
1. cause to come in, bring in (conduct, lead, obj. persons and animals)
2. cause to come, bring, bring near, etc. (animate obj.)
Hoph.
a. be brought in (of pers. and things)
b. be brought
c. be introduced, put
H1732
n-pr-m — David
Derivation: rarely (fully); דָּוִיד; from the same as 1730; loving;
David, the youngest son of Jesse
KJV: David.
n.pr.m — David
דָּוִד, דָּוִיד 1066 n.pr.m. David
H413
prep — near, with, among, to
Derivation: (but only used in the shortened constructive form אֶל ); a primitive particle; properly, denoting motion towards, but occasionally used of a quiescent position, i.e.
near, with or among; often in general, to
KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, × hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in).
prep — motion to
אֶל (nearly always followed by Makkeph), prep. denoting motion to or direction towards (whether physical or mental).
1. of motion to or unto a person or place
2. Where the limit is actually entered, into
3. Of direction towards anything
4. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
5. Unto sometimes acquires from the context the sense of in addition to
6. Metaph. in regard to, concerning, on account of
7. Of rule or standard according to (rare)
8. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
9. Prefixed to other preps. it combines with them the idea of motion or direction to
H3967
n-f — hundred
Derivation: or מֵאיָה; properly, a primitive numeral
a hundred; also as a multiplicative and a fraction
KJV: hundred((-fold), -th), sixscore.
n.f — hundred
מֵאָה 583 n.f. hundred
1. as simple number
2. as part of larger number
3. a hundredth part
H376
n-m — man
Derivation: contracted for 582 (or perhaps rather from an unused root meaning to be extant);
a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)
KJV: also, another, any (man), a certain, champion, consent, each, every (one), fellow, (foot-, husband-) man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), none, one, people, person, steward, what (man) soever, whoso(-ever), worthy. Compare 802.
n.m — man
אִישׁ 2166 n.m. man (= vir)
H834
r — who, which, what, that, when, where, how, because, in order that
Derivation: a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
KJV: × after, × alike, as (soon as), because, × every, for, + forasmuch, + from whence, + how(-soever), × if, (so) that ((thing) which, wherein), × though, + until, + whatsoever, when, where (+ -as, -in, -of, -on, -soever, -with), which, whilst, + whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection.
part. of relation — who
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
adv — in which
בַאֲשֶׁר
a. in (that) which
b. adv. in (the place) where
c. conj. in that, inasmuch as
d. on account of whom?
conj — according as
כַּאֲשֶׁר conj. according as, as, when
1. according to that which, according as, as
2. with a causal force, in so far as, since
3. with a temporal force, when
adv — who
מֵאֲשֶׁר
a. from (or than) that which
b. adv. from (the place) where
c. conj. from (the fact) that …, since
H6296
v — relax, become exhausted
Derivation: a primitive root;
to relax, i.e. become exhausted
KJV: be faint.
vb — be exhausted
[פָּגַר] vb. Pi. be exhausted, faint
H3212
v — walk, carry
Derivation: a primitive root (compare 1980);
to walk (literally or figuratively); causatively, to carry (in various senses)
KJV: × again, away, bear, bring, carry (away), come (away), depart, flow, follow(-ing), get (away, hence, him), (cause to, made) go (away, -ing, -ne, one's way, out), grow, lead (forth), let down, march, prosper, pursue, cause to run, spread, take away (-journey), vanish, (cause to) walk(-ing), wax, × be weak.
vb — go
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
I. lit.
1. of persons
2. Also of animals, in similar meanings and combinations
3. in like manner of inanimate things
4. The inf. abs. is often used
a. as in other vbs., quite independently
b. to intensify meaning of finite form
c. most noteworthy is the joining of the Inf. abs.
(1). with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
(2). with a foll. vb. fin. c. ו consec. (rare)
(3). in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
(4). twice, where vb. fin. is not הלך, but another vb. denoting motion
(5). quite by itself
(6). 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
d. akin to the use of Inf. abs. are some instances of Pt.
5. In combination with other verbal forms
II. Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
1. pass away, die
2. live (‘walk’), in general
3. of moral and religious life
4. other fig. uses
Pi. (chiefly poet. and late)
1. walk in or with a throng
2. also of walking about = living
3. depart, go entirely away
4. fig. of mode of life, action, etc.
Hithp. walk, walk about, move to and fro
Hiph.
1. lead, bring
2. lead away
3. carry, bring
4. fig. of influence on character
5.
a. cause to walk, go
b. cause to flow, run
c. cause to depart, retire, go back
H310
adv a — the hind part, after
Derivation: from 309;
properly, the hind part; generally used as an adverb or conjunction, after (in various senses)
KJV: after (that, -ward), again, at, away from, back (from, -side), behind, beside, by, follow (after, -ing), forasmuch, from, hereafter, hinder end, + out (over) live, + persecute, posterity, pursuing, remnant, seeing, since, thence(-forth), when, with.
adv — the hinder
אַחַר prop. subst. the hinder or following part
1. adv.
a. of place, behind
b. of time, afterwards
2. prep.
a. of place, behind, after
b. of time, after
3. conj. after that.
H3427
v — sit, dwell, remain, settle, marry
Derivation: a primitive root;
properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry
KJV: (make to) abide(-ing), continue, (cause to, make to) dwell(-ing), ease self, endure, establish, × fail, habitation, haunt, (make to) inhabit(-ant), make to keep (house), lurking, × marry(-ing), (bring again to) place, remain, return, seat, set(-tle), (down-) sit(-down, still, -ting down, -ting (place) -uate), take, tarry.
vb — sit
יָשַׁב 1090 vb. sit, remain, dwell
Qal
1.
a. sit
b. sit, sit down
c. sit down
d. sit = be set (as a jewel)
2.
a. remain, stay, tarry
b. with special emphasis of qualifying phr.
3. dwell, have one’s abode
4. of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
1. cause to sit
2. cause to abide
3.
a. cause to dwell
b. cause cities to be inhabited
4. marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
H5158
n-m — stream, torrent, valley, shaft
Derivation: or (feminine) נַחְלָה; (Psalm 124:4), or נַחֲלָה; (Ezekiel 47:19; Ezekiel 48:28), from 5157 in its original sense;
a stream, especially a winter torrent; (by implication) a (narrow) valley (in which a brook runs); also a shaft (of a mine)
KJV: brook, flood, river, stream, valley.
n.m — torrent
נַ֫חַל n.m. torrent, torrent-valley, wady
H1308
n — Besor
Derivation: from 1319; cheerful;
Besor, a stream of Palestine
KJV: Besor.
n.pr — Besor
בְּשׂוֹר n.pr. of brook in Philistine territory
H3318
v — go, bring, out
Derivation: a primitive root;
to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proxim.
KJV: × after, appear, × assuredly, bear out, × begotten, break out, bring forth (out, up), carry out, come (abroad, out, thereat, without), be condemned, depart(-ing, -ure), draw forth, in the end, escape, exact, fail, fall (out), fetch forth (out), get away (forth, hence, out), (able to, cause to, let) go abroad (forth, on, out), going out, grow, have forth (out), issue out, lay (lie) out, lead out, pluck out, proceed, pull out, put away, be risen, × scarce, send with commandment, shoot forth, spread, spring out, stand out, × still, × surely, take forth (out), at any time, × to (and fro), utter.
vb — go out
יָצָא 1068 vb. go or come out
Qal
1. go or come out or forth
a. from (מִן) a place
b. go forth from (the presence of) a person
c. in technical senses
d. of flight, involving escape
e. depart
f. of inanimate things
g. with especial emphasis on idea of origin, source
h. of children as going forth from loins (of father)
2.
a. go forth to a place
b. go forward, proceed to or toward something
c. come or go forth, with esp. ref. to purpose or result
3. of combinations
Hiph.
1. cause to go or come out, bring out, lead out
2. fig. obj. persons, bring out of (מִן) distress, etc.
3. bring out animals
4. inanimate obj.
5. fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
H7122
v — encounter
Derivation: a primitive root;
to encounter, whether accidentally or in a hostile manner
KJV: befall, (by) chance, (cause to) come (upon), fall out, happen, meet.
vb — encounter
[קָרָא] 137 vb. encounter, befall
Qal 131
1. meet, encounter
2. fig. befall
Niph. meet unexpectedly
Hiph. thou didst cause all this evil to befall them
H5971
n-m — people, tribe, troops, attendants, flock
Derivation: from 6004;
a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock
KJV: folk, men, nation, people.
n.[m.] — kinsman
[עַם] n.[m.] kinsman (on father's side)
n.m — people
עַם, עָם 1810 n.m. people
1. a people, nation
2. = smaller units
3. = common people
4. people in gen., persons
5. phrases
H854
prep — nearness, near, with, by, at, among
Derivation: probably from 579;
properly, nearness (used only as a preposition or an adverb), near; hence, generally, with, by, at, among, etc.
KJV: against, among, before, by, for, from, in(-to), (out) of, with. Often with another prepositional prefix.
prep — with
אֵת, prep. with—prep. denoting proximity
1. Of companionship, together with
2. Of localities
3. אֵת פּ׳ denotes specially
a. in one's possession or keeping
b. in one's knowledge or memory
4. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
H5066
v — be, come, bring, near, lie with, attack, worship, present, adduce, stand back
Derivation: a primitive root;
to be or come (causatively, bring) near (for any purpose); euphemistically, to lie with a woman; as an enemy, to attack; religious to worship; causatively, to present; figuratively, to adduce an argument; by reversal, to stand back
KJV: (make to) approach (nigh), bring (forth, hither, near), (cause to) come (hither, near, nigh), give place, go hard (up), (be, draw, go) near (nigh), offer, overtake, present, put, stand.
vb — draw near
[נָגַשׁ] 125 vb. draw near, approach
Qal draw near or come near
Niph. draw near
Hiph. cause to approach, bring near, bring
Hoph. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
Hithp. draw near!
H853
prt — self, even, namely
Derivation: apparent contracted from 226 in the demonstrative sense of entity;
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
KJV: [as such unrepresented in English].
mark of the accusative
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
H7592
v — inquire, request, demand
Derivation: or שָׁאֵל; a primitive root;
to inquire; by implication, to request; by extension, to demand
KJV: ask (counsel, on), beg, borrow, lay to charge, consult, demand, desire, × earnestly, enquire, greet, obtain leave, lend, pray, request, require, salute, × straitly, × surely, wish.
vb — ask
שָׁאַל 170 vb. ask, inquire
Qal
1.
a. ask, ask for
b. specif. ask as a fovour, for temporary use, i.e. borrow
c. in weakened sense, seek, desire (late)
2.
a. inquire of
b. inquire of, consult, deity, oracle, etc.
c. in weakened sense, seek, desire (late)
Niph. ask for oneself
Pi.
1. inquire carefully
2. beg, practise beggary
Hiph. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
H7965
n-m — safe, well, happy, friendly, welfare
Derivation: or שָׁלֹם; from 7999;
safe, i.e. (figuratively) well, happy, friendly; also (abstractly) welfare, i.e. health, prosperity, peace
KJV: × do, familiar, × fare, favour, friend, × great, (good) health, (× perfect, such as be at) peace(-able, -ably), prosper(-ity, -ous), rest, safe(-ty), salute, welfare, (× all is, be) well, × wholly.
n.m — completeness
שָׁלוֹם 237 n.m. completeness, soundness, welfare, peace
1. completeness in no.
2. safety, soundness, in body
3. welfare, health, prosperity
4. peace, quiet, tranquility, contentment
5. peace, friendship
6. peace from war
7. as adj. those at peace with him
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Verses 21–31
1 Samuel 30:21–31
We have here an account of the distribution of the spoil which as taken from the Amalekites. When the Amalekites had carried away a rich booty from the land of Judah and the Philistines they spent it in sensuality, in eating, and drinking, and making merry with it; but David disposed of the spoil taken after another manner, as one that knew that justice and charity must govern us in the use we make of whatever we have in this world. What God gives us he designs we should do good with, not serve our lusts with. In the distribution of the spoil,
I. David was just and kind to those who abode by the stuff. They came forth to meet the conquerors, and to congratulate them on this success, though they could not contribute to it (Sa1 30:21); for we should rejoice in a good work done, though Providence had laid us aside and rendered us incapable of lending a hand to it. David received their address very kindly, and was so far from upbraiding them with their weakness that he showed himself solicitous concerning them. He saluted them; he asked them of peace (so the word is), enquired how they did, because he had left them faint and not well; or wished them peace, bade them be of good cheer, they should lose nothing by staying behind; for of this they seemed afraid, as perhaps David saw by their countenances.
1. There were those that opposed their coming in to share in the spoil; some of David's soldiers, probably the same that spoke of stoning him, spoke now of defrauding their brethren; they are called wicked men and men of Belial, Sa1 30:22. Let not the best of men think it strange if they have those attending them that are very bad and they cannot prevail to make them better. We may suppose that David had instructed his soldiers, and prayed with them, and yet there were many among them that were wicked men and men of Belial, often terrified with the apprehensions of death and yet wicked men still and men of Belial. These made a motion that the 200 men who abode by the stuff should only have their wives and children given them, but none of their goods. Well might they be called wicked men; for this bespeaks them, (1.) Very covetous themselves and greedy of gain; for hereby the more would fall to their share. Awhile ago they would gladly have given half their own to recover the other half, yet now that they have all their own they are not content unless they can have their brethren's too; so soon do men forget their low estate. All seek their own, and too often more than their own. (2.) Very barbarous to their brethren; for, to give them their wives and children, and not their estates, was to give them the mouths without the meat. What joy could they have of their families if they had nothing to maintain them with? Was this to do as they would be done by? Those are men of Belial indeed who delight in putting hardships upon their brethren, and care not who is starved, so they may be fed to the full.
2. David would by no means admit this, but ordered that those who tarried behind should come in for an equal share in the spoils with those that went to the battle, Sa1 30:23, Sa1 30:24. This he did, (1.) In gratitude to God. The spoil we have is that which God has given us; we have it from him, and therefore must use it under his direction as good stewards. Let this check us when we are tempted to misapply that which God has entrusted us with of this world's goods. "Nay, I must not do so with that which God has given me, not serve Satan and a base lust with those things which are not only the creatures of his power, but the gifts of his bounty. God has recompensed us by delivering the company that came against us into our hand, let not us then wrong our brethren. God has been kind to us in preserving us and giving us victory, let not us be unkind to them." God's mercy to us should make us merciful to one another. (2.) In justice to them. It was true they tarried behind; but, [1.] It was not for want of good-will to the cause or to their brethren, but because they had not strength to keep up with them. It was not their fault, but their infelicity; and therefore they ought not to suffer for it. [2.] Though they tarried behind now, they had formerly engaged many times in battle and done their part as well as the best of their brethren, and their former services must be considered now that there was something to enjoy. [3.] Even now they did good service, for they abode by the stuff, to guard that which somebody must take care of, else that might have fallen into the hands of some other enemy. Every post of service is not alike a post of honour, yet those that are in any way serviceable to the common interest, though in a meaner station, ought to share in the common advantages, as in the natural body every member has its use and therefore has its share of the nourishment. First, Thus David overruled the wicked men, and men of Belial, with reason, but with a great deal of mildness; for the force of reason is sufficient, without the force of passion. He calls them his brethren, Sa1 30:23. Superiors often lose their authority by haughtiness, but seldom by courtesy and condescension. Secondly, Thus he settled the matter for the time to come, made it a statute of his kingdom (a statute of distributions, primo Davidis - in the first year of David's reign), an ordinance of war (Sa1 30:25), that as his part is that goes down to the battle, and hazards his life in the high places of the field, so shall his be that guards the carriages. Abraham returned the spoils of Sodom to the right owners, and quitted his title to them jure belli - derived from the laws of war. If we help others to recover their right, we must not think that this alienates the property and makes it ours. God appointed that the spoil of Midian should be divided between the soldiers and the whole congregation, Num 31:27. The case here was somewhat different, but governed by the same general rule - that we are members one of another. The disciples, at first, had all things common, and we should still be ready to distribute, willing to communicate, Ti1 6:18. When kings of armies did flee apace, she that tarried at home did divide the spoil, Psa 68:12.
II. David was generous and kind to all his friends. When he had given every one his own with interest there was a considerable overplus, which David, as general, had the disposal of; probably the spoil of the tents of the Amalekites consisted much in plate and jewels (Jdg 8:24, Jdg 8:26), and these, because he thought they would but make his own soldiers proud and effeminate, he thought fit to make presents of to his friends, even the elders of Judah, Sa1 30:26. Several places are here named to which he sent of these presents, all of them in or near the tribe of Judah. The first place named is Bethel, which signifies the house of God; that place shall be first served for its name's sake; or perhaps it means not the city so called, but the place where the ark was, which was therefore the house of God. Thither David sent the first and best, to those that attended there, for his sake who is the first and best. Hebron is named last (Sa1 30:31), probably because thither he sent the residuum, which was the largest share, having an eye upon that place as fittest for his head-quarters, Sa2 2:1. In David's sending these presents observe, 1. His generosity. He aimed not to enrich himself, but to serve his country; and therefore God afterwards enriched him, and set him to rule the country he had served. It becomes gracious souls to be generous. There is that scatters, and yet increases. 2. His gratitude. He sent presents to all the places where he and his men were wont to haunt (Sa1 30:31), that is, to all that he had received kindness from, that had sheltered him and sent him intelligence or provisions. Note, Honesty, as well as honour, obliges us to requite the favours that have been done us, or at least to make a real acknowledgment of them as far as is in the power of our hand. 3. His piety. He calls his present a blessing; for no present we give to our friends will be a comfort to them but as it is made so by the blessing of God: it intimates that his prayers for them accompanied his present. He also sent it out of the spoil of the enemies of the Lord (so he calls them, not his enemies), that they might rejoice in the victory for the Lord's sake, and might join with him in thanksgivings for it. 4. His policy. He sent these presents among his countrymen to engage them to be ready to appear for him upon his accession to the throne, which he now saw at hand. A man's gift maketh room for him. He was fit to be a king who thus showed the bounty and liberality of a king. Munificence recommends a man more than magnificence. The Ziphites had none of his presents, nor the men of Keilah; and thus he showed that, though he was such a saint as not to revenge affronts, yet he was not such a fool as not to take notice of them.
Cross-references: 1Sam 30:21 · 1Sam 30:22 · 1Sam 30:23 · 1Sam 30:24 · 1Sam 30:25 · Num 31:27 · 1Tim 6:18 · Ps 68:12 · Judg 8:24 · Judg 8:26 · 1Sam 30:26 · 1Sam 30:31 · 2Sam 2:1