54<\/strong>. to Jerusalem<\/em> ] There are no indications that Jerusalem had yet attained any importance either as a political or religious centre. The citadel still remained in the hands of the Jebusites, though the lower city had been captured (Jos 15:63<\/span>). It seems best therefore to suppose that David deposited the head as a votive offering in the Tabernacle at Nob<\/em> which was close to Jerusalem. We know that he afterwards placed Goliath’s sword there, and possibly the rest of his armour along with it. This is preferable to the conjecture that the historian here relates by anticipation what David did eventually when he occupied Jerusalem.<\/p>\n in his tent<\/em> ] So long as the army remained in the field he kept it as a trophy of his victory.<\/p>\n We might naturally expect that David would celebrate his victory by a Psalm of thanksgiving. No extant Psalm however can with certainty be referred to this occasion. The Sept. adds “against Goliath” to the title of Psalms 144<\/span> (Sept. 143), but without any sufficient probability; and the Psalm appended to the Psalter in the Sept., which professes to belong to this period, is certainly not authentic. A translation of it may be found in Smith’s Dict. of the Bible<\/em>, I. 403.<\/p>\n Jerusalem – <\/B>See Jdg 1:8<\/span> note.<\/P> His tent – <\/B>Perhaps the tabernacle. David had neither tent nor house of his own. It would be quite in accordance with Davids piety that he should immediately dedicate to God the arms taken from the Philistine, in acknowledgment that the victory was not his own but the Lords (compare 1Sa 21:9<\/span>). His tabernacle, meaning the tabernacle which he had pitched (2Sa 6:17<\/span>; compare Act 15:16<\/span>).<\/P><\/p>\n Verse 54<\/span>. David took the head of the Philistine<\/B><\/I>] It has been already remarked that this, with the following verses, and the five first verses of the eighteenth chapter, are omitted by the Septuagint. See the observations at the end. 1Sa 17:58<\/span>.<\/P> <\/p>\n Brought it to Jerusalem; <\/B>either to terrify the Jebusites, who yet held the fort of Zion, 2Sa 5:7<\/span>; or for some other reason not recorded, nor now known. <\/P> In his tent, <\/B>i.e. in the tent which was erected for him in the camp, upon this occasion. There it was kept for the present, though afterwards it seems to have been translated to the tabernacle, where we find his sword, 1Sa 21<\/span>, and it is not unlikely the rest of his armour was there also. <\/P> <\/p>\n 54. tent<\/B>the sacredtabernacle. David dedicated the sword of Goliath as a votive offeringto the Lord.<\/P><\/p>\n And David took the head of the Philistine, and brought it to Jerusalem<\/strong>,…. After he had been introduced with it to Saul, and when he had passed through various cities in Israel, carrying the head in triumph; where he was congratulated by the women, who came out singing and dancing, and speaking highly in his commendation and praise: why he carried it to Jerusalem is not easy to say, this not being a royal city, nor was it wholly in the hands of the Israelites; part of it indeed was in the possession of Judah and Benjamin, but the stronghold of Zion was possessed by the Jebusites; and it is generally thought that it was to the terror of them that the head of Goliath was carried there. R. Joseph Kimchi thinks, that Nob, where the tabernacle was at this time, was surnamed Jerusalem, but for what reason cannot be said:<\/p>\n but he put his armour in his tent<\/strong>; not where the army was encamped before the engagement; for David had not his tent there, and beside the camp broke up upon this victory obtained; but rather in his tent or apartment at Bethlehem, when he returned thither, and where he laid up the armour he took from Goliath; though Abarbinel thinks, and so other Jews q, that by his tent is meant the tabernacle of the Lord, called David’s, because of his attachment to it; and certain it is that the sword of Goliath was either now, or at least hereafter, laid up there, see 1Sa 21:9<\/span>; where all that went to sacrifice might see it, and call to mind this wonderful instance of the power and goodness of God, and praise him for it.<\/p>\n q Hieron. Trad. Heb. in lib. Reg. fol. 76. E.<\/p>\n (54) The head of the Philistine.<\/strong>There is no real difficulty here, for although the fortress of Jebus, on Mount Zion, was in the hands of the Jebusites, and continued to be so until David captured the stronghold, many years later, the city of Jerusalem already belonged to the Israelites. (See Jos. 15:63<\/span>; Jdg. 1:21<\/span>.) This place of arms was naturally selected for the home of the famous trophy, being the nearest stronghold to the scene of the victory.<\/p>\n But he put his armour in his tent.<\/strong>Ohel, <\/em>the Hebrew word rendered here tent, is the ancient word for dwelling. If we understand that David kept for the present the armour of his mighty adversary, we must suppose he took it to his dwelling at Bethlehem, and after a time presented it to the sanctuary at Nob. In 1Sa. 21:9<\/span> we read of the sword of Goliath wrapped in a cloth behind the ephod. Abarbanel, however, with great probability, believes that by the expression in his tent the tabernacle of Jehovah is meantHis <\/em>tabernacle, so termed pointedly by the compiler of the history, because David, in later days, with great ceremony, pitched it in his own city (2Sa. 6:17<\/span>). In Act. 15:16<\/span> the writer of this New Testament Book expressly calls the sacred tent the Tabernacle of David.<\/p>\n 54<\/strong>. <\/strong> David took the head and brought it to Jerusalem; but he put his armour in his tent <\/strong> According to some critics this verse is utterly irreconcilable with the context, and is, therefore, to be regarded as the interpolation of a later hand. But what are the difficulties? (1.) Jerusalem was then in the hands of the Jebusites, and remained so until a much later day, when David himself conquered them. 2Sa 5:7<\/span>. But this is no good reason why the head of the Philistine might not have been taken there; for, according to Jdg 1:21<\/span>, the Benjamites occupied Jerusalem in common with the Jebusites. But if this were not now the case, and the Jebusites were in possession of the whole city, David, passing by Jerusalem on his return from the battle, might have thought to awe the Jebusite stronghold by placing Goliath’s ghastly head in sight of them. (2.) Another difficulty is that David could have had no tent in the camp. The tent his brothers occupied, however, may not improperly have been spoken of as his tent. But his tent, <\/em> in which he put the giant’s armour, more probably refers to David’s home in Beth-lehem, not to an army tent. That this is a common meaning of the word tent <\/em> a reference to 1Sa 4:10<\/span>; 1Sa 13:2<\/span>; Jos 22:7<\/span>, and 1Ki 12:16<\/span>, will abundantly show. This verse simply informs the reader what became of Goliath’s head and armour; but we are not necessarily to suppose that the facts recorded took place immediately after the battle, or even that David did these things in his own person. Various displays may have been made of the head before it was brought to Jerusalem, and also of the armour before it was taken to David’s home. From chap. 1Sa 21:9<\/span>, we learn that at a later day Goliath’s sword was kept at Nob in care of the priests.<\/p>\n 1Sa 17:54<\/span><\/em><\/strong>. <\/strong>And David took the head of the Philistine<\/em><\/strong><\/strong> After having shewn the head to Saul, 1Sa 17:57<\/span> and exhibited it to all the people, chap. 1Sa 18:6<\/span> he deposited it at Jerusalem, that it might be an object of terror, perhaps, to the Jebusites, who still possessed the strong fortress of Sion. 2Sa 5:7<\/span>. Some suppose that David carried the head of Goliath to Jerusalem, as being the nearest and most convenient town to the place of the combat. A tent, most likely, was set up for David upon this occasion, where he placed the armour of Goliath. It was afterwards deposited in the tabernacle, as a trophy to the glory of that God who had given David the victory. <\/p>\n 1Sa 17:54 And David took the head of the Philistine, and brought it to Jerusalem; but he put his armour in his tent.<\/p>\n Ver. 54. And brought it to Jerusalem.<\/strong> ] Setting it up for a trophy of his victory, and for a terror to those sturdy Jebusites there, which still held the fort. <\/p>\n <\/p>\n But he put his armour in his tent.<\/strong> ] Either at his father Jesse’s house, or that tent in the camp which he had in common with his brethren. Some think he made the 144th Psalm upon this occasion. That in the tenth verse, “Who delivereth David his servant from the hurtful sword,” the Chaldee rendereth, From Goliath’s sword.<\/p>\n Jerusalem. Jerusalem (west of Moriah) had been taken by Judah, who dwelt there. The Jebusites were still holding Jebus, or Zion, the mount immediately south of Moriah. Compare Jos 15:63. Jdg 1:7, Jdg 1:8. Zion was taken later by David. See 2Sa 5:7, and App-68. <\/p>\n took the head: 1Sa 21:9, Exo 16:33, Jos 4:7, Jos 4:8 <\/p>\n Reciprocal: 1Sa 17:31 – sent for him 1Sa 17:57 – the head 1Sa 31:9 – cut off 2Sa 4:7 – took his head<\/p>\n 1Sa 17:54. And brought it to Jerusalem After he had shown it to Saul, 1Sa 17:57, and exposed it to all the people, chap. 1Sa 18:6. Jerusalem was now become a noted city, which was the reason why he brought his head thither. Some think, however, that this is spoken of a future action, namely, that when David was come to the kingdom, and had made Jerusalem his royal seat, he ordered the scull of Goliath to be fixed up in some public place there, as a monument of this most signal victory. But he put his armour in his tent A tent which probably was set up for David on this occasion. The sword was afterward placed behind the ephod in the tabernacle, being consecrated to God, and preserved as a memorial of the victory to his honour, 1Sa 21:9.<\/p>\n And David took the head of the Philistine, and brought it to Jerusalem; but he put his armor in his tent. 54. to Jerusalem ] There are no indications that Jerusalem had yet attained any importance either as a political or religious centre. The citadel still remained in the hands of the Jebusites, though the … Continue reading “Exegetical and Hermeneutical Commentary of 1 Samuel 17:54”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-7684","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7684","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=7684"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7684\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=7684"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=7684"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=7684"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"