Haydock's Catholic Bible Commentary: 2 Kings
Ver. 9. Dodo. In Latin, Patrui ejus, which is the interpretation of the Hebrew name Dodo. The same occurs in ver. 24, (Challoner) and signifies, "of his paternal uncle." (Haydock) --- Septuagint read Dudia, (Calmet) "of his father's brother." He, or his father, is styled Dudai, 1 Paralipomenon xxvii. 4. (Calmet) --- Septuagint (Alexandrian) translates both Dodo and Dodi, "the son of his father's brother," the son of Sousei, or (Vatican) Doudei. Dodi seems to be the more accurate here, as he is thus more distinguished from Dodo, ver. 24., and Chronicles v. 26.[1 Paralipomenon xi. 26.?] --- Defied. Hebrew is incorrect, and ought to be a proper name as is evident from the word there. Josephus calls it, arasamo, (perhaps originally, aphasdamo) Chronicles, Pasdammim, or Ephesdammim, 1 Kings xvii. 1. It is hardly probable that the Hebrews should defy or upbraid the Philistines, and immediately run away. We should therefore translate with 1 Paralipomenon men. "He was with David at Pasdammim. And when the Philistines were there gathered together to battle, and the men of Israel were gone away, he arose," &c. (Kennicott)
Ver. 10. Sword; holding it, and exerting himself so long; (Sanctius) or on account of the blood, which glued, as it were, his hand to the sword. (Josephus) (Menochius) --- This verse, and as far as troop in the following, is omitted in 1 Paralipomenon; so that Semma is not so much as mentioned, (Haydock) and of course the number thirty seven cannot be found. (Kennicott) --- Perhaps Samaoth may be the same hero, 1 Paralipomenon ii. 17., and xxvii. 8. (Calmet)
Ver. 11. Troop. Hebrew Lachaya, has been much controverted: but it appears to be the name of Lechi, or Lehi, "the jaw-bone," (Josephus and Septuagint Complut.) so memorable for the exploit of Samson. (Bochart, Anim. p. 1. B. ii. 15.) --- Vulgate literally, in statione, "in a station." Some copies of the Septuagint, "against wild beasts;" "To hunt wild beasts," Syriac and Arabic. But it is most probably the name of a place. (Calmet) --- Lentils. (1 Paralipomenon) Barley seems more correct, as the field could not be full of both at the same time; (Haydock) and barley is of more general utility. (Kennicott) --- Yet some would assert, that there was barley in one part and lentils in the other. (Buxtorf, &c.)
Ver. 13. Before this. The exploits performed before the death of Goliath have been recorded. The following took place soon after the taking of Jerusalem. Hebrew simply, "And three of the Schalischim came to David at harvest-time, (Paralipomenon more correctly, to the rocks,) and into the cave," &c. (Calmet) --- Three is undoubtedly the proper word, though the printed Hebrew copies have thirty in the text; except the most ancient edition of Ximenes, 1515, which retains three, with all the versions, and some Hebrew manuscripts and as the ver. 17. itself reads among would be better above; (ver. 23,) as the three officers aforesaid were not of the body of thirty, but of a still higher order. --- Harvest. Hebrew el Katsir, is never used elsewhere in this sense; and the Septuagint have left the latter word as a proper name, "at Kasoar;" etsur seems to have been the original word, as in Paralipomenon, "to the rock." Such places had frequently caverns or strong holds, 1 Kings xxiv. 1, 4. --- Camp. The Septuagint also seem to have read méne, as in Paralipomenon, instead of eith, which never occurs, for "a troop." (Kennicott) --- This camp was distant from the station at Bethlehem, (Menochius) which was distant from Jerusalem "two hours travel." (Maundrell) --- Giants, or Raphaim, 2 Kings xxi. 18. (Menochius)
Ver. 14. Garrison. Literally, "station," (Haydock) or advanced guard. --- In. The b is omitted in Hebrew, as on many other occasions; (4 Kings xiv. 14.; Kennicott) owing perhaps to the following words beginning with the same letter. (Haydock)
Ver. 15. Gate. David had been educated in that town. (Menochius) --- He expresses his wish to see his native place delivered from the hands of the enemy, more than for water; (Sanctius; Kennicott) or being very thirsty, he speaks his sentiments without designing that any should attempt to procure him the water. (Calmet) --- The three valiant men considered his desire as a law. (Menochius) --- They were not to be condemned of rashness, though it would have been such in ordinary men. (Salien) --- David only intended to try the valour of his soldiers. When they brought the water he would not drink, judging that precious things should be offered to God. (Worthington)
Ver. 16. Camp, or station of soldiers, ver. 13, 14. --- Offered it, as "a libation," according to the Hebrew and Septuagint. Vayasec is commonly used; but vinsoc, in Paralipomenon is the truer reading, as "it contains the three radical letters; and it were greatly to be wished that the verbs in every other place had also those radical letters restored, which have been omitted by the Masorets, and supplied by their punctuations." (Kennicott, Dis. i. p. 154.) --- Lord, as a sacrifice, worthy of him, and to teach his followers to be temperate, (Menochius) and not to expose their lives unnecessarily. (Haydock) --- "He had formerly indulged himself in forbidden pleasures." (St. Gregory) --- David thus asked pardon for having, undesignedly, hazarded the lives of his men, (Kennicott) and gave thanks for their safe return. (Josephus) --- A libation of water was solemnly made, 1 Kings vii. 6. The pagans used water when they had no wine, as they never sat down to meat, or offered sacrifice, without making a libation. (Calmet) See Homer, Iliad H.; Virgil, Æneid viii. 279.
Dixit & in mensâ laticum libavit honorem. (Virgil, Æneid i. 740.)
Ver. 17. Drink. This word is acknowledged in 1 Paralipomenon and in all the ancient versions. (Kennicott) --- Protestants supply, "Is not this the blood of the men that went in jeopardy of their lives?" Instead of Jehova, (Haydock) which ought to have m prefixed, we find maleim; (1 Paralipomenon) a word never used in such solemn appeals to the Lord. This seems owing to the superstition of the Jews, who would not pronounce the former name, perhaps in imitation of the heathens, who kept the names of their tutelar gods secret, lest the enemy might call them out, and thus obtain possession of the country. See Macrob. iii. 9. No mention is made of the Romans making use of this mode of evocation at the last siege of Jerusalem, as they were unacquainted with the true name of God. Virgil (ii. 351,) writes,---
Excessere omnes Adytis Arisque relictis,
Dii quibus imperium hoc steterat. --- See Servius; Kennicott.
Ver. 18. Three. Septuagint (Alexandrian) and Josephus read "six hundred," (Haydock) against all the rest.
Ver. 19. Three. Hebrew haci, seems to be mistaken for bossnim, "above two;" as one of the Greek versions in the Hexapla renders it, with the Septuagint. "Of the three he was more honourable than two; therefore he was their captain, and yet to," &c. Thus we see a double ternary fully established, ver. 8. (Kennicott)
Ver. 20. Banaias. The v at the end of this man's name, is wanting in Paralipomenon. It serves to distinguish him more from one of the Thirty, who was the 11th captain in waiting on the king; (1 Paralipomenon xxvii. 14,) whereas this was the third, (1 Paralipomenon v.) and one of great renown, 3 Kings i. 32. --- Lions. Hebrew ari, "a lion;" and el, "god," designate people "of extraordinary valour." (Kennicott) --- Hence the Arabians give the title to Ali, the son-in-law of Mahammed. (Bochart, Anim. iii. 1.) --- These two were noblemen, (Chaldean) giants, (Josephus) or fortresses; (Vatable) namely, Areopolis, which is divided into two parts by the Arnon. (Calmet) --- Some suppose that he slew three real lions. The last, being in such a confined situation, enhanced his merit. (Cajetan) (Menochius) --- The Alexandrian copy of the Septuagint has a great omission of the words between slew, occasioned by the word recurring twice; as also ver. 21. Dr. Milles attributes the omission of the famous text 1 John v. 7, to a similar case; marturountis, being found in the subsequent verse. "Proclivi admodum errore, quod norunt, quibus cum veteribus membranis res est." 2nd edition. --- "A source of frequent mistakes, as all know who have consulted old manuscripts."
Ver. 21. Sight, for size. (Josephus) --- Hebrew, "a man of great aspect," which 1 Paralipomenon properly explains "five cubits high." --- Hand. Septuagint supply what seems to be omitted, "like a weaver's beam," (Kennicott) as it is found in Paralipomenon. --- Rod, or rather "a staff," like David's, 1 Kings xvii. 43., and xl. 43. (Haydock) --- Some men, with a stick or cudgel, will not fear to encounter a man armed; (Calmet) as we see exemplified in Q. Curtius, (ix. 7,) where Dioxippus, the Athenian wrestler, overcame Horratas of Macedon, who had challenged him out in a fit of drunkenness. (Haydock)
Ver. 23. Who were. Hebrew, "he was honourable above the thirty." Septuagint erroneously read three; as he was only the second in this series, though superior to the body of thirty. See ver. 13. The versions seem here perplexed, for want of observing this distinction of ranks. --- Council. Hebrew, "over his obedience," or "guard." (Josephus) (Chap. xx. 23.) --- Septuagint, "over his own country," mosspéthu, instead of the present el mishmahto, super auscultationem suam: or rather mossmorthu, custodiam suam. (Grotius; Kennicott) --- Banaias held a very distinguished rank among the officers at court. He was like the king's eye and ear. (Haydock) --- These titles were given to some by the eastern kings. (Apuleius, Mundo.; Brisson. Pers. i.) --- Midas was said to have such great ears, only on account of his spies. (Conon. narrat, i.) (Calmet)
Ver. 24. Was one. Hebrew the preposition b is here used, which signifies "above;" as ver. 13. and 23. and as Junius renders it. (Haydock) --- "Asael....was head of the thirty." (Arabic) --- He could not be one of that body, as the number is complete without him, and he is necessary to fill up the second ternary. The Book of Chronicles does not point this out with so much precision as it had been already done. (Kennicott) --- Asael was slain by Abner, chap. ii. 23. He was captain of the fourth band, 1 Paralipomenon xxvii. 7. --- Elehanan, the first of the thirty. --- Dodo. Literally, patrui ejus, "of his (Asael's) uncle," which might, perhaps, be as well translated as 1 Paralipomenon xi. 26. See chap. xxi. 19. The Septuagint give both, "Dodei, the son of his father's brother," as ver. 9; (Haydock) or "rather those two translations are by some transcriber, or editor, injudiciously thrown together." (Kennicott)