And David said to Joab and to the rulers of the people, Go, number Israel from Beersheba even to Dan; and bring the number of them to me, that I may know it.

And David said to Joab and to the princes of the people, Go, number Israel from Beer-sheba even to Dan; and bring me word, that I may know the sum of them.

And David said to Joab, and to the rulers of the people: Go, and number Israel from Bersabee even to Dan, and bring me the number of them that I may know it.

And David said to Joab and to the princes of the people, Go, number Israel from Beer-sheba even to Dan; and bring the number of them to me, that I may know it.

And David said to Joab and to the rulers of the people, Go, number Israel from Beer-sheba even to Dan; and bring the number of them to me, that I may know it.

And David saith unto Joab, and unto the heads of the people, 'Go, number Israel from Beer-Sheba even unto Dan, and bring unto me, and I know their number.'

And David said to Joab and the captains of the people, Now let all Israel, from Beer-sheba to Dan, be numbered; and give me word so that I may be certain of their number.

And David said to Joab and to the leaders of the people, 'Go, number Israel from Beersheba even to Dan; and bring me word, that I may know the sum of them.'

And David said to Joab and to the leaders of the people: "Go, and number Israel, from Beersheba even to Dan. And bring me the number, so that I may know it."

And David said to Joab and to the rulers of the people, Go, number Israel from (b) Beersheba even to Daniel; and bring the number of them to me, that I may know [it].
(b) That is, from south to north.

The naming of the העם שׂרי along with Joab is in accordance with the circumstances, for we learn from 2-Samuel 24:4 that Joab did not carry out the numbering of the people alone, but was assisted by the captains of the host. The object of אלי והביאוּ, which is not expressed, the result of the numbering, may be supplied from the context. No objection need be taken to the simple כּהם of 1-Chronicles 21:3, instead of the double וכהם כּהם in Samuel. The repetition of the same word, "there are so and so many of them," is a peculiarity of the author of the book of Samuel (cf. 2-Samuel 12:8), while the expression in the Chronicle corresponds to that in Deuteronomy 1:11. With the words וגו אדני הלא, "Are they not, my lord king, all my lord's servants," i.e., subject to him? Joab allays the suspicion that he grudged the king the joy of reigning over a very numerous people. In 2-Samuel 24:3 the thought takes another turn; and the last clause, "Why should it (the thing or the numbering) become a trespass for Israel?" is wanting. אשׁמה denotes here a trespass which must be atoned for, not one which one commits. The meaning is therefore, Why should Israel expiate thy sin, in seeking thy glory in the power and greatness of thy kingdom? On the numbers, 1-Chronicles 21:5, see on 2-Samuel 24:9. In commenting on 1-Chronicles 21:6, which is not to be found in Samuel, Berth. defends the statement that Joab did not make any muster of the tribes Levi and Benjamin, against the objections of de Wette and Gramberg, as it is done in my apologet. Versuche, Sa. 349ff., by showing that the tribe of Levi was by law (cf. Numbers 1:47-54) exempted from the censuses of the people taken for political purposes; and the tribe of Benjamin was not numbered, because David, having become conscious of his sin, stopped the numbering before it was completed (cf. also the remarks on 2-Samuel 24:9). The reason given, "for the king's word was an abomination unto Joab," is certainly the subjective opinion of the historian, but is shown to be well founded by the circumstances, for Joab disapproved of the king's design from the beginning; (cf. 2-Samuel 24:3 and 1-Chronicles 21:3). - In 1-Chronicles 21:7, the author of the Chronicle, instead of ascribing the confession of sin on David's part which follows to the purely subjective motive stated in the words, "and David's heart smote him," i.e., his conscience (2-Samuel 24:10), has ascribed the turn matters took to objective causes: the thing displeased God; and anticipating the course of events, he remarks straightway, "and He (God) smote Israel." This, however, is no reason for thinking, with Berth., that the words have arisen out of a misinterpretation or alteration of 2-Samuel 24:10; for such anticipatory remarks, embracing the contents of the succeeding verses, not unfrequently occur in the historical books (cf. e.g., 1-Kings 6:14; 1-Kings 7:2). - In reference to 1-Chronicles 21:8-10, see on 2-Samuel 24:10-16. - In 1-Chronicles 21:12, נספּה has not come into the text by mistake or by misreading נסך (2-Samuel 24:13), but is original, the author of the Chronicle describing the two latter evils more at length than Samuel does. The word is not a participle, but a noun formed from the participle, with the signification "perishing" (the being snatched away). The second parallel clause, "the sword of thine enemies to attaining" (so that it reach thee), serves to intensify. So also in reference to the third evil, the יהוה חרב which precedes בּארץ דּבר, and the parallel clause added to both: "and the angel of the Lord destroying in the whole domain of Israel."