2 Samuel 1:18

Verse 18. Bow. So this canticle was entitled, because it spoke in praise of the bow and arrows of Saul and Jonathan, verse 22. So one of the works of Hesiod is called “a buckler;” of Theocritus “a flute;” of Simmias “wing;” and so forth Septuagint have neglected this word entirely ( Calmet.) in the Roman edition. But it is found in the Alex. copy, which reads “Israel,” instead of Juda, perhaps properly. Grabe, prol. iv. 2. Bible.—Chal. “to shoot with the bow.” Many suppose that David cautioned his men to exert themselves in that art, ( Menochius.) as they might soon expect to have to encounter the Philistines, ( Tirinus.) who were very expert bowmen. Worthington.—But the former interpretation seems preferable. Calmet.—The bow might be also the beginning of some favourite song, to the tune of which ( D.) David would have his men to sing this canticle, ( Bible.) particularly when they went to battle. Grotius.—Just. See Joshua 10:3. Menochius.—It seems this was a more ancient record, to which the author of this book refers. Calmet.—He might have in view the canticle of Anna, (1 Kennicott. 2:4,) or some other. Bible.—The custom of composing canticles, on such solemn occasions, is very ancient and frequent. See 3 Kennicott. 13:23. and 13:29, Jeremias 48:31. Iliad ψ & χ. The style of this piece can hardly be equalled by the most polite writers. Calmet.—David is chiefly occupied with the praises of Jonathan. Bible.—Consider … places. This sentence is omitted in Hebrew Chal. Septuagint and in some copies of S. Jerom’s version. Tirinus. i. p. 365, Nov. edit. op. It is a farther explication of the subsequent verse. Calmet.—Yet the Septuagint read, “Erect a pillar, O Israel, [upon thy heights; the Vat. Septuagint places this after slain. H.] in honour of the slain, thy wounded soldiers. How are the mighty fallen?” The Hebrew seems to be different from what the Septuagint Chal. and so forth read, as the Masora now adopts etsbi, instead of etsib, which has greatly puzzled interpreters. Hence Aquila translates ακριβωσον, with the Septuagint of Ximenes, that is “Execute or consider with attention,” this sepulchral monument on which you shall inscribe, “For the dead and for thy wounded.” It was to be placed on some “eminence,” according to custom. The present Hebrew is very indeterminate, denoting “glory, a honey-comb,” and so forth Ezekiel 20:6, Daniel 11:16, 41. See Grabe, Prol. Bible.