And there came of the children of Benjamin and Judah to the hold unto David.

And there came also of the men of Benjamin, and of Juda to the hold, in which David abode.

And some of the children of Benjamin and Judah came to David in his strong place.

These are they that went over the Jordan in the first month, when it had overflown all its banks; and they put to flight all them of the valleys, both toward the east, and toward the west.

Then some from Benjamin and from Judah also arrived at the stronghold where David was staying.

And there came of the men of Benjamin, and of Judah,.... Besides those before mentioned, 1-Chronicles 12:2,
to the hold unto David; the same as in 1-Chronicles 12:8.

the children of Benjamin and Judah--It is probable that the Benjamites invited the Judahites to accompany them, in order to prevent David being suspicious of them. Their anticipations, as the result showed, were well founded. He did suspect them, but the doubts of David as to their object in repairing to him, were promptly dispelled by Amasai or Amasa, who, by the secret impulse of the Spirit, assured him of their strong attachment and their zealous service from a unanimous conviction that his cause was owned and blessed of God (1-Samuel 18:12-14).

There came to David in the mountain-fastness also men of Benjamin and Judah (cf. 1-Chronicles 12:8). Their names are not in the lists, possibly because they were not handed down in the historical works made use of by the chronicler. At their head, as we learn from 1-Chronicles 12:18, stood Amasai, chief of the thirty, i.e., of the corps formed of the thirty heroes (see 1-Chronicles 11:11), although his name does not occur in the catalogue, 1 Chron 11. According to this, Amasai must have occupied a very important position under David; but since the name עמשׂי is not elsewhere mentioned in the history of David, the older commentators have conjectured that עמשׂי may have been the same person as עמשׂא, son of Abigail (1-Chronicles 2:17), whom Absalom made captain in Joab's place, and whom David, after the victory over the rebels, wished to make commander-in-chief in the room of Joab, and whom for that reason Joab afterwards murdered (2-Samuel 17:25; 2-Samuel 19:14; 2-Samuel 20:4, 2-Samuel 20:8.); or identical with אבשׁי the son of Zeruiah, 1-Chronicles 2:16 and 1-Chronicles 11:20. Of these conjectures the first is much more probable than the second. To meet these men, David went forth from his fastness, and asked them with what purpose they came to him. "If for peace," to stand by him, "then shall there be to me towards you a heart for union," i.e., I will be with you of one heart, be true to you. ליחד לבב is plainer than אחד לב, 1-Chronicles 12:38. "But if לרמּותני, to practise deceit against me (to be guilty of a מרמה) for mine enemies (to deliver me to them), although there be no wrong in my hands, the God of our fathers look thereon and punish;" cf. 2-Chronicles 24:22. The God of our fathers, i.e., of the patriarchs (cf. Ezra 7:27; 2-Chronicles 20:6, and Exodus 3:13.), who rules in and over Israel, who shields the innocent and punishes the guilty.