1 Chronicles 11:22

1Ch 11:22 Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done many acts; he slew two lionlike men of Moab: also he went down and slew a lion in a pit in a snowy day.

Ver. 22. Who had done many acts.] Egregiorum facinorum fuit patrator. Gallice, Homme d’execution: Anglice, A man of his hands; Heb., A master of acts.

Also he went down, &c.] See 2Sa 23:20.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ch_11:22

The son of a valiant man of Kabzeel.

Valiant men

If we are to expect the virtues of the fathers repeated in the sons, what wonderful progress the ages ought to have seen? It is a marvellous fact that whatever a father may be able to bequeath to his children he is unable to give them the information which he himself has acquired. Every man must learn the alphabet for himself. Some degree of mental force maybe traceable to heredity, and unquestionably it is so; at the same time that mental force is to be exercised by its owner on quite independent grounds. We cannot live long on the reputation of our fathers. A curious law of recession seems to operate on the progress of mankind. The son of Aristotle is not Aristotle plus; he may indeed be Aristotle minus in an alarming degree, quite an indifferent figure, an incapable person, a living irony upon the greatness of the father to whom he belongs; yet in the next generation there may be a distinct advance, and even the original greatness may be transcended. We must never forget the responsibility of having a great father. (J. Parker, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Or, lions.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Benaiah . . . of Kabzeel--a town in the south of Judah (Jos 15:21; Neh 11:25). It is said that "he had done many acts," though three only are mentioned as specimens of his daring energy and fearless courage.

slew two lionlike men of Moab--literally, "lions of God," that is, great lions or champions. This gallant feat was probably achieved in David's hostile invasion of Moab (Sa2 8:2).

also he went down and slew a lion in a pit in a snowy day--probably a cave into which Benaiah had taken refuge from the snowstorm, and in which he encountered a savage lion which had its lair there. In a spacious cave the achievement would be far greater than if the monster had been previously snared or cabined in a pit.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 22. Benaiah - slew two lion - like men of Moab] The Targum says, "Benaiah was a valiant man, fearing sin, and of a righteous conduct in Kabzeel; he slew two of the nobles of Moab, who were like two strong lions. He was a great and righteous man as any in the second sanctuary. On a certain day, having struck his foot against a dead tortoise, he went down to Shiloh, and having broken pieces of ice, he washed himself with them, and afterward went up, and read the book of the law of the priests, in which much is contained, in a short winter's day, viz., the tenth of the month Tebeth."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(22-25) Benaiah the son of Jehoiada.—Captain of the royal guard (1Ch_18:17) and third “captain of the host” (1Ch_27:5-6).

Son of a valiant man.—“Son” is probably a spurious addition here, as elsewhere. The Syriac has “Benaiah son of Joiada, a strong warrior.” The LXX., however, reads, “son of a mighty man.”

Kabzeel.—A town of southern Judah, site unknown (Jos_15:21); Neh_11:25 (Jekabzeel).

Who had done many acts.—The margin is correct. This poetic phrase only occurs in this and the parallel passage.

He slew two lionlike men of Moab.—See 1Ch_18:2. So the Syriac: “He slew two giants of Moab.” The Hebrew has, “He smote the two Ariel of Moab.” Ariel, “lion of God”—a title of heroes with the Arabs and Persians—appears to be used as an appellative (Isa_33:7): “Lo, the heroes (‘arîêlîm) cry without!” (Heb.) The LXX. of 2Sa_23:20 reads, “The two sons of Ariel of Moab;” whence some think that Ariel denotes here the king of Moab; but the former sense is better.

Also he went down and slew a lion.—Literally, And he (it was who) went down and smote the lion in the middle of the cistern in the day of snow. The article pointedly refers to some well-known feat of Benaiah’s.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

22. Benaiah] See 2Sa_8:18; 1Ki_1:8 ff; 1Ki_2:25-35.

Kabzeel] It was in the south of Judah; Jos_15:21.

done many acts] R.V. done mighty deeds.

he slew two lionlike men of Moab] R.V. “the two sons of Ariel of Moab” (so LXX. of 2Sa_23:20). The phrase however is very difficult to interpret. Another translation is “he slew the two champions of Moab.” A fourth (perhaps the best) is “he smote the two altar-pillars of Moab,” i.e. he overthrew the two high columns on which the sacred fire of the Moabites was kept (Robertson Smith, Religion of the Semites, Additional Note L). To injure or deile the sacred place of an enemy was a common practice in ancient war.

in a snowy day] R.V. in time of snow.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Two ariels. That is, two lions, or lion-like men; for ariel, in Hebrew, signifies "a lion (Challoner) of God," the strongest compound word for "a man of valour. The courage of a lion is so singular, that a man of extraordinary heroism is frequently called a lion, by way of emphasis; and the word God is frequently applied in Scripture to things particularly great." (Kennicott) --- V is wanting at the beginning and end of the name of Banaias, (here Benaia, instead of Ubenaiahu and Banaias, 2 Kings.) The last letter (ver. 24) serves to distinguish this third captain in waiting on the king, from the eleventh, ver. 31., and chap. xxvii. 5., and 14. (Haydock) -- Hebrew, "And Benaihu, the son of Jehoiada, the son of a valiant man of Kabzeel, mighty in exploits; he slew two men of Moab, who were stouter than lions. He also went down and slew a lion in a pit, in a snowy day." (Kennicott) --- We have observed, that "And" is not found in the printed Hebrew nor is it in the Protestant, "Benaiah....slew two lion-like men, of Moad." Literally, "ariels;" (Septuagint) that is, "lions of God," or two of Moab equal to (Haydock) the strongest lions. (Worthington) --- Yet it is not certain whether these were not real lions, as well as the following. (Haydock) --- St. Jerome translates, two lions of Moab, 2 Kings xxiii. 20. (Calmet) --- Lion: ari is written arih, 2 Kings. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Benaiah, His father Jehoiada was chief priest. (1Ch_27:5) Benaiah was, therefore, a Levite by tribe, though Kabzeel (Jos_15:21) was in Judah far south. He was "captain of the host for the third month and in his course were twenty and four thousand". (1Ch_27:5) When in our ver. 25 it is said that "David set him over his guard," the allusion probably is to his uniform and prolonged command of "the Cherethites and Pelethites" (2Sa_8:18 2Sa_20:23; 1 Kings. (1Ch_18:17) His fidelity and influence remained into Solomon"s time. (1Ki_1:8, 1Ki_1:10, 1Ki_1:32, 1Ki_1:38, 44 2:35 4:4)

Benaiah the son of Jehoiada.

the son of Jehoiada, the son of a valiant man of Kabzeel, who had done many acts; he slew two lionlike men of Moab: also he went down and slew a lion in a pit in a snowy day. And he slew an Egyptian, a man of great stature, five cubits high; and in the Egyptian"s hand was a spear like a weaver"s beam; and he went down to him with a staff, and plucked the spear out of the Egyptian"s hand, and slew him with his own spear." I venture to treat of this hero, although far removed from any nineteenth-century characteristics. He was a priest, son of a high priest, yet a warrior. To find one like him in office and quality one has to go back to the fighting bishops of the Middle Ages. We do not read of his ministering at the altar. Yet we must not, therefore, imagine him some degenerate son of Aaron, affording warning rather than example. For there is something savoury in his brief story, which occurs twice in the Bible, and just because of its unusual combinations of characteristics it is worth our lingering on it. Let me urge some simple lessons which may be of use, at least to the more combative of our readers. Observe

I THAT MANLINESS IS A GREAT DESIDERATUM IN A PRIESTHOOD. To make a true priest of God, the first and greatest thing required is godliness, and the second is like unto it manliness; and on these two qualities hang all effective discharge of priestly duties. It may be objected that this remark does not necessarily spring from Benaiah, who, though of the tribe of Levi, might be an exception to rather than a specimen of the priestly order. And I should admit the relevancy of the remark were it not that the tribe of Levi seems, in Egypt, to have been conspicuous for its courage and leading qualities (for otherwise the eminence of Aaron before Moses received his commission would be inexplicable); that the tribe of Levi was called pre-eminently the host," during all the encampments in the wilderness; that in David"s time the tribe of Levi seems to have afforded one of the monthly army corps of twenty-four thousand men; (1Ch_27:5) that from the days of Phinehas to those of the Maccabees, and even later, the priesthood furnished many of Israel"s noblest warriors; so that, without pressing or straining anything, we have the fact clear that the manliness of the tribe of the Levites was one reason of its selection for the priesthood, or at least one characteristic of it. There is a vulgar manliness, loud, blatant, coarse, unfamiliar with any of the finer questionings or feelings of the soul. Far from all priestly work be such. But the noblest manliness is not coarse. It blends gentleness with courage, is a thing of force of spirit rather than of bodily strength, marked by vigour and truth, daring rather than any braggart delight in blows. And it should be remembered that weak and feeble spirits are nowhere more out of place than in the Christian ministry. To make a true minister of the gospel of Jesus Christ you want essentially, as the raw material out of which God makes him manliness. Courage to avow the faith when all may be denying it; to stand alone; to resist all seduction to smother doubt and to repeat hearsay; to dare to do right; to have the inspiring power which nerves others to dare it as well; to rebuke; to warn; to count and accept the cost of faithfulness to principles; to be a leader and commander to the people; for these things is manliness not needed? is courage not supremely requisite? Peter said, Add to your faith manliness (virtue in the Latin sense, not in the English). Christ said of Peter, "Thou art a rock, and on this rock I will build my Church." In Hebrews 11, you could almost substitute the word "courage" for the word "faith," so constantly and inseparably are they united. The great names of the Church are no less illustrious for courage than for spiritual insight. Paul, Athanasius standing "alone against the world," Luther, Calvin, Knox, Wesley, Carey, Williams, Livingstone; you have just to go over the great names of the Church"s history to see that the names of those greatly good have been those preeminently of men greatly brave as well. Whatever your work, Christian, if you would be a true priest of God you must be brave. "Put on thy strength, O Zion." Religion never enervates when it is the real thing, but uses and increases all the braver qualities of the spirit. Faith is a fight in all directions. We have sometimes fostered a piety too sentimental, phrasy, and self-conscious. From the manliness which God approved in in the old priesthood, and which Benaiah had in prime fulness, learn that godliness and manliness should meet to make a thorough character. Observe (what, indeed, flows from this)

II THAT THE COMBATIVE QUALITY IN MAN, WHILE IT NEEDS HALLOWING, ADMITS OF IT. Man is very largely a fighting animal. His modes of attack come almost as instinctively as the various modes of assault used by the lower animals. The taste for conflict distinguishing all men, true religion does not destroy, but seeks to hallow it. The mental analyst will tell you that be needs some admixture of the combative element to produce some of the finest qualities of nature. It is that which gives hardness and a staying power to the man. There is no decision of character without it. We need the power of standing up against our enemies to stand up against ourselves. There is no pertinacity of purpose without it. He who has not a little of the combative element soon gives in. There is no conquest of difficulties without it. We shrink from every trouble, say a lion is in the street, if there is nothing of this quality in us. So that the combative quality is not one of nature"s mistakes that grace has just to weed out, but something it has to hallow; an edged tool, in learning the uses of which we often cut our fingers, but something not on that account to be thrown away. It may be hallowed, but it needs a good deal of effort to secure a thorough hallowing of it. It is apt to he a reckless quality, striking wildly; the weapon of the passions rather than of the reason; used by and intensifying animosity; the source of strife and confusion, and the "every evil work" which attend them shedding blood, devastating kingdoms, burdening conscience with guilt, running riotous in its wrong. When rightly used, one of the grandest blessings of life; when ill used, one of its great curses. If so valuable hallowed, so mischievous unhallowed, the question rises When is it hallowed, and truly and divinely used? And I think Benaiah"s case gives us, somewhat roughly, perhaps, but clearly, the true answer to the question. It is used rightly and hallowed when directed against the enemies of the public good. Sometimes against an Egyptian host mustered to battle, sometimes against the Moabites, and sometimes against the wild beasts. An evangelical generalization might not be far out of it which stated it that the combative clement is wisely employed when it operates against whatever injures our own character or our neighbour"s well-being. The man fights foolishly who does not begin the conflict by fighting with himself. It were vain to fight against Egyptians and Moabites, and then give in and let some lion destroy the power so valuable power which might have done such splendid service. To say "No" to our own weaknesses, to protect the interests of others, to oppose whatever by its falsehood, sin, or mischief threatens the true well-being of our friends and neighbours. Oh, how much there is that needs fighting! how much of evil in our own hearts! how much in the world! How much of evil is daily assailing and destroying the happiness and well-being of multitudes, but for want of brave hearts that think of more than merely getting to heaven themselves, and that are willing to make some sacrifice of comfort and ease and to risk what is dearer than either! "Fight the good fight of faith; lay hold on eternal life;" and oppose whatever harms your brethren.

III THAT THERE ARE A GOOD MANY DIFFERENT KINDS OF ENEMIES TO BE TACKLED IN" THE COURSE OF OUR LIFE. Sometimes Egyptians; sometimes Moabites; sometimes lions; sometimes some other foe, like the Philistines encamped round Bethlehem, through whom Benaiah and two others broke to fetch David a draught of water from its well. Yes; there is more than one or two or even three sorts of enemies against which we have here to fight. Now it is a subtle whisper that denies there is any Providence here or heaven hereafter; now it is some passion that, rising up within us, clamours for mastery ever the reason and duty; now it is greed, which makes the fingers stick to the money they should part with; now it is one of what are called the minor faults, but which yet are capable of inflicting much pain and injury that needs to be put down; now it is the ignorance of the children of the people; now it is their vices, their drunkenness; now it is the system which is permitted to increase the wealth of individuals at the expense of corrupting the life of the people. Oh for a few Benaiahs, that in conflict with such evils will put forth a noble strength. Let us not live a merely private life. Rise and assail the foe which is injuring society, beginning, I must say again, with the enemies that fight in your own heart unbelief in Christ, unwillingness to follow him, indulgence of your own weakness. There are too many Reubens in every age who, when great issues are being fought out big with bliss or woe to generations, "abide" ignobly "among the bleating of the sheep." Keener interest in all efforts of philanthropy and politics to further human well-being, is what is required at our hand. Lastly, observe that

IV IN ALL FIGHTING, THE SOUL IS THE MAIN THING. Doubtless Benaiah had great muscular strength, but that was but a little of his equipment. The splendid audacity that engaged with the Egyptian, meaning to kill him with his own spear. The fine superiority to thought of consequences to himself of engaging with that hungry lion on a winter"s day, in close quarters, where neither could escape the other. It was that brave spirit in him which, never shrinking from attempts that seemed impossible, nor kept back by the discretion that seeks to save its skin, wrought its grand marvels. Oh, bow little of this grand courage marks us! How much solicitude we have about our name, our peace, what people may think of us, our money, the chance of failing] In this world the timid don"t always go most safely. It is the brave heart that comes best out of all its conflicts. Pluck up a little strength, and call to God for more, and venture bravely wherever duty calls you, and, like Benaiah, you will find fame, safety, usefulness, attendant on your steps. G.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Benaiah ... Jehoiada ... Ariel

These are the names of men. (See: How to Translate Names)

five cubits

A "cubit" is a unit of measurement equal to 46 centimeters. AT: "2.3 meters" (See: Biblical Distance)

a spear like a weaver's beam

This compares the size of the spear with the size of a weaver's beam. AT: "a spear the size of a weaver's beam" (See: Assumed Knowledge and Implicit Information)

he went down to him

"Benaiah went down to the Egyptian." This idiom means that he met him in battle. AT: "he attacked him" (See: Idiom)

translationWords

might

Moab

pit

lions

snow

Egypt

spear

staff

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

a valiant man בֶּן אִישׁ חַַיִל, similar to בֶּן בְּלִיַּעַל, an unscrupulous man, and in Samuel (II 23:20) it is written: בֶּן אִישׁ חַי for it is customary for people, when they see an agile person, to say, “This one is full of life.”

mighty men אֲרִיאֵל mighty men, possessing strength of a lion, a mighty man, and [it] is also an expression of (Ezek. 17: 20): “...and he took the mighty (אֵילֵי) of the land.”

who accomplished many feats He accomplished many feats of heroism.

and he descended and smote the lion in the midst of a pit on a snowy day and he did not fear the cold, and some say [that the heroism] of the snowy day is that throughout the whole year the lion is not as dangerous as on a snowy day. When a person comes against him, he throws the snow with his feet between the person’s eyes until he is unable to see, and he kills him. I heard this [meaning] of this [verse].

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.