Lexical Summary Hadarezer: Hadadezer Original Word: הֲדַרְעֶזֶר Strong's Exhaustive Concordance Hadarezer From Hadar and ezer; Hadar (i.e. Hadad, Hadad) is his help; Hadarezer (i.e. Hadadezer, Hadad'ezer), a Syrian king -- Hadarezer. see HEBREW Hadar see HEBREW ezer see HEBREW Hadad see HEBREW Hadad'ezer NAS Exhaustive Concordance Word Originanother spelling for Hadadezer, q.v. Brown-Driver-Briggs הֲדַרְעֶ֫זֶר proper name, masculine a king of Aram (צוֺבָה) defeated by David 2 Samuel 10:16 (twice in verse); 2 Samuel 10:19 = 1 Chronicles 19:16,19; also 1 Chronicles 18:3,5,8,9,10 & הֲדַרְעָ֑זֶר 1 Chronicles 18:7; 1 Chronicles 18:10; all erroneous for הֲדַדְעֶזֶד (q. v.), although ᵐ5 throughout Ἁδρααζαρ. Topical Lexicon Name and Meaning Hadar-ezer (Strong’s Hebrew 1928) is a variant spelling of the more frequently attested Hadad-ezer (Strong’s 1909). The two forms represent the same historical figure: the Aramean monarch who ruled Zobah during the reign of King David. The name combines the divine element Hadad (or Hadar) with a term for “help,” highlighting the pagan king’s claim that the storm-god was his defender. Biblical Context and Parallel Spelling Although the exact consonantal form הֲדַרְעֶזֶר (1928) does not occur in the Masoretic Text, its counterpart הֲדַדְעֶזֶר (1909) appears in the narrative of David’s wars (2 Samuel 8:3-12; 2 Samuel 10:16-19; 1 Chronicles 18). The inspired record treats the two spellings as the same person and event set; thus every passage that names “Hadadezer” sheds light on the variant “Hadarezer.” Historical Background: Aram-Zobah and David’s Expansion Zobah was an influential Aramean kingdom north of Damascus, positioned to control trade routes stretching to the Euphrates. Hadar-ezer sought to consolidate these routes and extend his influence southward, threatening Israel’s newly united monarchy. In response, David launched a series of campaigns: • 2 Samuel 8:3 – “David defeated Hadadezer son of Rehob, king of Zobah, as he went to restore his control at the Euphrates River.” Hadadezer regrouped by summoning additional Aramean contingents—an alliance ultimately crushed at Helam (2 Samuel 10:16-19). The Chronicler adds that David seized golden shields and an immense quantity of bronze later used by Solomon for the temple furnishings (1 Chronicles 18:7-8). Thus the spoils from Hadar-ezer’s defeat became sanctified for Israel’s worship. Theological Themes Sovereignty of the LORD over Nations The conflict underscores the God of Israel’s supremacy. David confesses, “The LORD made David victorious wherever he went” (2 Samuel 8:6). Pagan deities such as Hadad could neither shield their devotees nor thwart Yahweh’s covenant purposes. Fulfillment of Covenant Promises Victory over Hadar-ezer realizes the promise made in 2 Samuel 7:10-11 that God would “give you rest from all your enemies.” Subduing Aram-Zobah secured Israel’s northern frontier, fulfilling the geographic dimension of the land grant “from the River of Egypt to the Euphrates” (Genesis 15:18). Typology of Christ’s Reign David’s conquest anticipates the Messiah’s universal dominion (Psalm 2:8-9). As David extended righteous rule over hostile kings, so Christ will rule “from sea to sea and from the River to the ends of the earth” (Psalm 72:8). Sanctification of Spoils The metals dedicated from Hadar-ezer’s treasury (1 Chronicles 18:11) foreshadow the eschatological vision in which “the wealth of all the surrounding nations will be gathered” to the glory of God (Zechariah 14:14). What was once wielded against the Lord becomes consecrated to His service. Ministry Significance Spiritual Warfare and Dependence on God Hadad-ezer epitomizes the proud adversary relying on earthly might and false gods. Believers are reminded that victory in spiritual warfare is attained only when “the battle belongs to the LORD” (1 Samuel 17:47). Stewardship of God-Given Triumphs David immediately devoted the captured gold, silver, and bronze “to the LORD” (2 Samuel 8:11). Triumphs and resources gained through God’s help are to be surrendered for His purposes, not squandered on self-indulgence. Evangelistic Implications The downfall of Hadar-ezer’s idols testifies to the futility of trusting in any power other than the living God. Missions and evangelism proclaim this same truth: “Turn to Me and be saved, all the ends of the earth” (Isaiah 45:22). Inter-Textual and Prophetic Echoes Psalm 60’s Historical Superscription refers to David’s struggle “when he fought Aram-Naharaim and Aram-Zobah.” The psalm laments Israel’s temporary setbacks yet anticipates ultimate victory, illustrating how Hadar-ezer’s campaign shaped Israel’s worship and theology. Solomon’s Temple relied on bronze “from Tibhath and Cun, cities of Hadadezer” (1 Chronicles 18:8). Every worshiper entering the temple courts could tangibly see evidence of God’s triumph over foreign hostility, reinforcing faith in subsequent generations. Practical Application for the Church 1. Stand firm against spiritual opposition, confident that no earthly power can prevail against God’s redemptive plan. Summary Though the form Hadar-ezer (Strong’s 1928) itself is unattested in the Masoretic Text, its equivalence with Hadad-ezer brings it into the mainstream of redemptive history. The Aramean king’s resistance to God’s anointed ends in decisive defeat, furthering the establishment of David’s kingdom and prefiguring the universal reign of Christ. The narrative calls the faithful to trust God’s sovereignty, consecrate victories to His glory, and proclaim His unmatched supremacy among the nations. Links Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance bə·haḏ·rê- — 1 Occ.hā·ḏār — 8 Occ. hă·ḏā·rāh — 2 Occ. hă·ḏā·rêḵ — 1 Occ. hă·ḏā·rî — 1 Occ. ū·mê·hă·ḏar — 3 Occ. wa·hă·ḏar — 1 Occ. wa·hă·ḏā·re·ḵā — 3 Occ. wə·hā·ḏār — 7 Occ. wə·hā·ḏār — 1 Occ. haḏ·raṯ- — 1 Occ. lə·haḏ·raṯ- — 1 Occ. hāh — 1 Occ. hōw — 1 Occ. hōw- — 1 Occ. ha·hî — 69 Occ. ha·hi·w — 57 Occ. ha·hū — 313 Occ. hay·yō·w·ḏê·a‘ — 1 Occ. hî — 314 Occ. |
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