TRV
Translation
King James Version
And David took from him a thousand chariots, and seven hundred horsemen, and twenty thousand footmen: and David houghed all the chariot horses, but reserved of them for an hundred chariots.
KJV (with Strong's)
Complete Jewish Bible
David captured 1,700 horsemen and 20,000 foot soldiers. He reserved enough horses for 100 chariots and disabled the rest.
Berean Standard Bible
David captured from him a thousand chariots, seven thousand charioteers, and twenty thousand foot soldiers, and he hamstrung all the horses except a hundred he kept for the chariots.
American Standard Version
And David took from him a thousand and seven hundred horsemen, and twenty thousand footmen: and David hocked all the chariot horses, but reserved of them for a hundred chariots.
World English Bible Messianic
David took from him one thousand seven hundred horsemen, and twenty thousand footmen: and David hamstrung all the chariot horses, but reserved of them for one hundred chariots.
Geneva Bible (1599)
And Dauid tooke of them a thousand and seuen hundreth horsemen, and twenty thousande footemen, and Dauid destroyed all the charets, but he reserued an hundreth charets of them.
Young's Literal Translation
and David captureth from him a thousand and seven hundred horsemen, and twenty thousand footmen, and David destroyeth utterly the whole of the charioteers, only he leaveth of them a hundred charioteers.
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In the KJVVerse 8,214 of 31,102
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Commentary on 2 Samuel 8 verses 1–8
1 ¶ And after this it came to pass, that David smote the Philistines, and subdued them: and David took Methegammah out of the hand of the Philistines.
2 And he smote Moab, and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive. And so the Moabites became David's servants, and brought gifts.
3 David smote also Hadadezer, the son of Rehob, king of Zobah, as he went to recover his border at the river Euphrates.
4 And David took from him a thousand chariots, and seven hundred horsemen, and twenty thousand footmen: and David houghed all the chariot horses, but reserved of them for an hundred chariots.
5 And when the Syrians of Damascus came to succour Hadadezer king of Zobah, David slew of the Syrians two and twenty thousand men.
6 Then David put garrisons in Syria of Damascus: and the Syrians became servants to David, and brought gifts. And the LORD preserved David whithersoever he went.
7 And David took the shields of gold that were on the servants of Hadadezer, and brought them to Jerusalem.
8 And from Betah, and from Berothai, cities of Hadadezer, king David took exceeding much brass.
God had given David rest from all his enemies that opposed him and made head against him; and he having made a good use of that rest, has now commission given him to make war upon them, and to act offensively for the avenging of Israel's quarrels and the recovery of their rights; for as yet they were not in full possession of that country to which by the promise of God they were entitled.
I. He quite subdued the Philistines, Sa2 8:1. They had attacked him when they thought him weak (Sa2 5:17), and went by the worst then; but, when he found himself strong, he attacked them, and made himself master of their country. They had long been vexatious and oppressive to Israel. Saul got no ground against them; but David completed Israel's deliverance out of their hands, which Samson had begun long before, Jdg 13:5. Metheg-ammah was Gath (the chief and royal city of the Philistines) and the towns belonging to it, among which there was a constant garrison kept by the Philistines on the hill Ammah (Sa2 2:24), which was Metheg, a bridle (so it signifies) or curb upon the people of Israel; this David took out of their hand and used it as a curb upon them. Thus, when the strong man is disarmed, the armour wherein he trusted is taken from him, and used against him, Luk 11:22. And after the long and frequent struggles which the saints have had with the powers of darkness, like Israel with the Philistines, the Son of David shall tread them all under their feet and make the saints more than conquerors.
II. He smote the Moabites, and made them tributaries to Israel, Sa2 8:2. He divided the country into three parts, two of which he destroyed, casting down the strong-holds, and putting all to the sword; the third part he spared, to till the ground and be servants to Israel. Dr. Lightfoot says, "He laid them on the ground and measured them with a cord, who should be slain and who should live;" and this is called meting out the valley of Succoth, Psa 60:6. The Jews say he used this severity with the Moabites because they had slain his parents and brethren, whom he put under the protection of the king of Moab during his exile, Sa1 22:3, Sa1 22:4. He did it in justice, because they had been dangerous enemies to the Israel of God; and in policy, because, if left in their strength, they still would have been so. But observe, Though it was necessary that two-thirds should be cut off, yet the line that was to keep alive, though it was but one, is ordered to be a full line. Be sure to give that length enough; let the line of mercy be stretched to the utmost in favorem vitae - so as to favour life. Acts of indemnity must be construed so as to enlarge the favour. Now Balaam's prophecy was fulfilled, A sceptre shall arise out of Israel, and shall smite the corners of Moab, to the utmost of which the fatal line extended, Num 24:17. The Moabites continued tributaries to Israel till after the death of Ahab, Kg2 3:4, Kg2 3:5. Then they rebelled and were never reduced.
III. He smote the Syrians or Aramites. Of them there were two distinct kingdoms, as we find them spoken of in the title of the 60th Psalm: Aram Naharaim, - Syria of the rivers, whose head city was Damascus (famed for its rivers, Kg2 5:12), and Aram Zobah, which joined to it, but extended to Euphrates. These were the two northern crowns. 1. David began with the Syrians of Zobah, Sa2 8:3, Sa2 8:4. As he went to settle his border at the river Euphrates (for so far the land conveyed by the divine grant to Abraham and his seed did extend, Gen 15:18), the king of Zobah opposed him, being himself possessed of those countries which belonged to Israel; but David routed his forces, and took his chariots and horsemen. The horsemen are here said to be 700, but Ch1 18:4 they are said to be 7000. If they divided their horse by ten in a company, as it is probable they did, the captains and companies were 700, but the horsemen were 7000. David houghed the horses, cut the sinews of their hams, and so lamed them, and made them unserviceable, at least in war, God having forbidden them to multiply horses, Deu 17:16. David reserved only 100 chariots out of 1000 for his own use: for he placed his strength not in chariots nor horses, but in the living God (Psa 20:7), and wrote it from his own observation that a horse is a vain thing for safety, Psa 33:16, Psa 33:17. 2. The Syrians of Damascus coming in to the relief of the king of Zobah fell with him. 22,000 were slain in the field, Sa2 8:5. So that it was easy for David to make himself master of the country, and garrison it for himself, Sa2 8:6. The enemies of God's church, that think to secure themselves, will prove, in the end, to ruin themselves, by their confederacies with each other. Associate yourselves, and you shall be broken in pieces, Isa 8:9.
IV. In all these wars, 1. David was protected: The Lord preserved him whithersoever he went. It seems, he went in person, and, in the cause of God and Israel, jeoparded his own life in the high places of the field; but God covered his head in the day of battle, which he often speaks of, in his psalms, to the glory of God. 2. He was enriched. He took the shields of gold which the servants of Hadadezer had in their custody (Sa2 8:7) and much brass from several cities of Syria (Sa2 8:8), which he was entitled to, not only jure belli - by the uncontrollable right of the longest sword ("Get it, and take it"); but by commission from heaven, and the ancient entail of these countries on the seed of Abraham.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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JeromeAD 420
HOMILIES ON THE PSALMS, ALTERNATE SERIES 61 (PS 15)
In the second book of Kings [Samuel], where David defeated the Moabites, Scripture records the measuring out of two separate lines for life and two for death. The significance of setting aside some Moabites for life and others for death is made clear by the story of Orpah and Ruth. Orpah, who turned back to idolatry and her ancient country, was destined for death; Ruth, following her mother-in-law, whose name means “pleasant,” says, “Your people shall be my people, and your God my God.”
CassiodorusAD 585
EXPOSITION OF THE PSALMS 59.1-2
The history of the Kings [Samuel] recounts that David won these victories after he succeeded Saul in the kingship, and it seems inappropriate to introduce them into our ordered arrangement here since they are known to be recounted extensively there. But we must realize that these wars are a description in figure of the Lord Savior’s victories which he wins throughout the whole world over pagans and the faithless. It is their words which this psalm will utter, so that when truly dislodged from their old superstition they may deserve to be changed through the grace of the new man.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Second Samuel 8:4 meticulously records King David's decisive actions following his significant victory over Hadadezer, king of Zobah. After capturing a formidable array of military assets—specifically, a thousand chariots, seven hundred horsemen, and twenty thousand footmen—David made a remarkable and counter-cultural strategic choice: he intentionally "houghed" (hamstrung) the vast majority of the captured chariot horses, reserving only a hundred. This act was not merely a pragmatic disarmament but a profound theological statement, signifying David's unwavering reliance on God for Israel's security and success, rather than on the conventional military might so prized in the ancient world.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices to convey its powerful message. Contrast is prominently featured, highlighting the stark difference between the immense military might captured (thousands of chariots and men) and David's deliberate act of neutralizing most of it. This action creates potent Symbolism, where chariots and horses, universally recognized as emblems of earthly power, human strength, and military might, are rendered impotent by David's command, thereby emphasizing Israel's reliance on divine power rather than conventional weaponry. The sheer, large numbers mentioned also contribute to a sense of Hyperbole (or at least a grand scale), underscoring the overwhelming nature of the victory and the radicalness of David's disarmament strategy. This narrative choice serves to magnify God's role in David's successes and to reinforce the overarching theological message that true security and lasting victory for God's people come from the Lord alone, not from accumulated military might or human prowess.
THEOLOGICAL AND THEMATIC CONNECTIONS
This passage profoundly illustrates the biblical theme of divine reliance over human strength, a principle consistently upheld throughout Scripture. David's decision to hamstring the horses, rather than integrating them into his already formidable army, directly challenges the conventional wisdom of ancient warfare, where accumulating military assets was paramount. This act serves as a tangible expression of David's deep faith, demonstrating that he understood his victories were not due to superior weaponry or numerical advantage, but to the Lord's active hand and favor. It powerfully foreshadows the New Testament emphasis on spiritual warfare and the kingdom of God operating by divine power rather than worldly means, reminding believers that our ultimate security and triumph are found in God alone.
REFLECTION AND APPLICATION
David's radical act of disarming his captured enemy's most potent military asset, even at the cost of increasing his own conventional power, offers a profound and timeless lesson for believers today. In a world that often equates security, success, and influence with accumulation—whether of wealth, professional status, social connections, intellectual prowess, or physical strength—this verse calls us to a critical self-evaluation: where does our ultimate trust truly lie? What are the "chariots and horses" in our contemporary lives that we are tempted to rely on more than God? Is it our career achievements, our financial portfolio, our social media presence, our intellectual capabilities, our physical health, or even our meticulously planned retirement? The call to "hough" these metaphorical assets is a spiritual imperative to intentionally divest ourselves of false securities, to dismantle anything that subtly or overtly competes with our absolute and unwavering dependence on God. This does not imply abandoning responsibility or neglecting wise stewardship, but rather a profound reorientation of our hearts to recognize that true strength, enduring peace, and lasting victory flow exclusively from God. Such a posture enables us to live lives of courageous faith, unburdened by anxious self-reliance, and fully confident in the Lord's provision and protection.
Questions for Reflection
FAQ
Why did David hamstring the horses instead of keeping them for his own army?
Answer: David's decision to hamstring the vast majority of the captured chariot horses was a deeply significant act with both pragmatic and profound theological dimensions. From a pragmatic military standpoint, it permanently neutralized a powerful enemy asset, preventing Hadadezer or any future foe from rebuilding a formidable chariot force. Furthermore, maintaining and feeding thousands of horses would have imposed an immense logistical and financial burden on David's kingdom. More importantly, however, it was a profound theological statement. The Mosaic Law in Deuteronomy 17:16 explicitly warned future kings of Israel against multiplying horses for themselves, lest they be tempted to rely on military might and alliances rather than on God. David, described as "a man after God's own heart," understood that Israel's true strength and security lay in the Lord, not in conventional weaponry or a large standing army. By disarming the horses, he demonstrated his unwavering reliance on God's power for victory and security, aligning his actions with divine principles rather than the common military practices of the ancient world. This act powerfully echoed the sentiment expressed in Psalm 20:7, which declares, "Some trust in chariots, and some in horses: but we will remember the name of the LORD our God."
CHRIST-CENTERED FULFILLMENT
David's remarkable act of hamstringing the chariot horses in 2 Samuel 8:4, rather than accumulating them for his own army, serves as a powerful and prophetic foreshadowing of the Christ-centered nature of God's ultimate kingdom. Unlike earthly kings who build their empires on military might, conventional power, and overwhelming force, Jesus Christ establishes His eternal kingdom not by the sword or by human strength, but through humility, self-sacrifice, and spiritual authority. The prophet Zechariah beautifully foretold that the King would come to Zion "riding on a donkey, on a colt, the foal of a donkey" (Zechariah 9:9), a stark and deliberate contrast to the chariots and warhorses that symbolized the power of earthly rulers. Jesus's triumphal entry into Jerusalem (Matthew 21:5) perfectly fulfilled this prophecy, demonstrating that His kingdom is "not of this world" (John 18:36). He disarmed the principalities and powers, not through physical combat, but through His sacrificial death on the cross, triumphing over them in it (Colossians 2:15). Just as David chose to rely on God over the might of chariots, so too does the New Covenant call believers to trust in the spiritual power of Christ's finished work, rather than in the fleeting strengths and securities of this world. Our true victory and eternal security are found in the Lamb who was slain, not in the might of horses and chariots, for He alone is worthy of all power and dominion (Revelation 5:12).