1 Crônicas 11
Bob Utley · Citado em PreceptAustin
1 Crônicas 11
Utley summarizes "three reasons given why David should be king of the united tribes. (1) He was their relative, 2Sa 5:1 (2) He was a successful military leader under Saul (cf. 1Sa 18), 1Sa 5:2 (lit. "lead out and in") (3) He was the Lord's choice (cf. 1 Sam. 16:13; 2 Samuel 7), v. 2 ..... SHEPHERD is powerful imagery used of YHWH, His presence, care, and provision. (1) Moses acted like a shepherd, Nu 27:17 (2) David was a shepherd when Samuel called and anointed him (cf. 2Sa 7:8) (3) YHWH is characterized as a shepherd in Ps 23; Ps 78:52; Ps 80:1; Isa. 40:11 (4) the Messiah is described by this imagery in Jn 10:1; 1Pe. 2:24-25, Heb 13:20-21 (wounded in Zechariah 13:7) Shepherd (07462) raah is actually a verb meaning to feed, to tend; to be a shepherd (its participial form rōʿeh), its sense in over 60 of the 160 uses in the OT. And so raah means generally to care for, to protect, to graze, to feed flocks and herds (Ge. 30:31, 36; 37:2; Ex. 3:1; 1 Sa 17:15). The first use describes "Abel was a keeper of flocks" (Ge 4:2) and later sheepherders (Ge 29:9) those who pasture and lead the sheep. Figuratively raah is used of God as the Shepherd of Jacob (Ge 48:15; Isa. 40:11; Hos. 4:16). Raah referred to the king of Israel who was to shepherd the people for God (2 Sa 5:2; 7:7; Jer. 3:15) and in general to leaders of God's people (Jer. 2:8; 22:22; Ezek. 34:2, 3, 8, 10). God is pictured as the one who shepherds an individual soul, a person (Ps. 49:14). 1 Chronicles 11:3 So all the elders of Israel came to the king at Hebron, and David made a covenant with them in Hebron before the LORD; and they anointed David king over Israel, according to the word of the LORD through Samuel. PARALLEL: 2 Samuel 5:3 So all the elders of Israel came to the king at Hebron, and King David made a covenant with them before the LORD at Hebron; then they anointed David king over Israel. 4 David was thirty years old when he became king, and he reigned forty years. 5 At Hebron he reigned over Judah seven years and six months, and in Jerusalem he reigned thirty-three years over all Israel and Judah. (This color = found only in 2 Samuel 5) See commentary on 2 Samuel 5 for more detail on passages not found in Chronicles account. elders (KJV): 2Sa 5:3 David made (KJV): 1Sa 11:15 2Ki 11:17 2Ch 23:3 before (KJV): Jdg 11:11 1Sa 23:18 anointed (KJV): 1Sa 16:1,12,13 2Sa 2:4 2Ki 23:30 according (KJV): 1Sa 15:28 28:17 by (KJV): Heb. by the hand of ISRAEL LAY LEADERS CROWN DAVID KING IN HEBRON So all the elders of Israel came to the king at Hebron, and David ("cut" - karath) a covenant (beriyth) with them in Hebron before the LORD; and they anointed (masah/maschah) David king over Israel, according to the word of the LORD through Samuel - King David made ("cut") a covenant with them suggests that David initiated the covenant, which was the solemn and binding agreement men could enter in the ancient world. Before the LORD signifies his covenant was with the people but that Yahweh was clearly involved in the covenant. In 1 Samuel 10:25 when Saul was made king. there was a written document "Then Samuel told the people the ordinances of the kingdom, and wrote them in the book and placed it before the LORD. And Samuel sent all the people away, each one to his house." According to the word of the LORD through Samuel - This was prophesied by Samuel in passages like 1Sa 13:14 and 1Sa 16:11-13. Walton - "The elders here are the clan leaders of Israel. In the absence of a king or other dominant leader, the tribes relied on the collective assembly of the tribal elders. They administered justice in the village culture and served as representatives for the people at major gatherings. The people would look for the endorsement of David by the elders before they would accept his leadership." (Walton p 327) Cutting Covenant - There are not specific details of this making of covenant but if it was in the manner as other covenants were cut, likely an animal was killed, cut in half and the agreeing parties then walked between, saying something like may it happen to me as it happened this animal if I break this covenant with you. (See covenant ceremony and serious nature of cutting covenant in Jeremiah 34:15-17, 18-20) Make ([a covenant], cut off, destroy) (03772) karath literally means to cut, to cut off or to sever an object from its source or cut into parts and implies a violent action. For example, Zipporah "cut off her son’s foreskin." (Ex 4:25) or the Jews "cut down a branch with a single cluster of grapes." (Nu 13:2-24, cf Dt 19:5, 20:19-20, Jdg 9:48-49, 1Sa 5:4, 17:51, 24:4-5,11, 31:9, 2Sa 10:4, 2Sa 20:22) In another literal use as punishment to Israel for breaking the Mosaic covenant (cf Dt 29:25, 31:16), God says He will "cut down (karath) your incense altars" (Lev 26:30, cf Jdg 6:25-26, cf 1Sa 28:9). A sacrificial animal was not to be offered if it was "cut" (karath) (Lev 22:24). Karath means "chewed" (cutting food with teeth) in Nu 11:33. Covenant (01285) berit/berith/beriyth means covenant, treaty, compact, agreement between two parties (first use in God's covenant with Noah - Ge 6:18, 9:9, 11, 12, 13, 15, 16, 17). As discussed more below beriyth describes a compact made by passing between pieces of flesh. Covenant is a solemn, binding arrangement between two parties and entails a variety of responsibilities, benefits and penalties depending on the specific covenant which is being studied. OT covenants were made between God and man (eg, God with Noah - Ge 6:18, with Abram - Ge 15:18) or between men (Abraham and Abimelech - Ge 21:27, Isaac and Abimelech - Ge 26:28, Jacob and Laban - Ge 31:44) (For summary of covenants see - Covenant in the Bible). Covenant can be summarized as follows (1) Between two parties (sometimes equal, other times superior to inferior) -- (a) nations -- (peace) treaty, alliance of friendship (b) individuals -- a pledge or agreement with mutual obligations to each other (c) monarch and subjects (2Sa 3:21, 5:3, 1Chr 11:3) -- a constitution (d) God and man -- Noahic, Abrahamic, Mosaic, Davidic, New Covenants. TWOT (online) adds that "Apart from blood ties the covenant was the way people of the ancient world formed wider relationships with each other The accounts of the relationship between David and Jonathan are the only unequivocal mention of a compact between two individuals in the Old Testament (1Sa 18:3; 20:8; 23:18). It is spoken of as “a covenant of the Lord” because the Lord witnessed the transaction and protected the legal order." Anointed (04886) masah/maschah is a verb which basically means to smear something on, to rub with oil, to anoint (as in setting one apart for office or function - it is related to word for "Messiah" the Anointed One - Elisha as prophet = 1Ki 19:16, kings for office = 1Sa 9:16 = Saul,1Sa 16:12 = David, 1Ki 1:39 = Solomon) and by implication to sanctify (set aside for sacred purpose) or consecrate (dedicate for a sacred purpose) (altar = Nu 7:10; vessels for worship - Ex 29:36 = "you shall anoint it to consecrate it;" Ex 30:26, 40:9-10). In the first OT use, Jacob "anointed a pillar" and made a vow to God (Ge 31:13; Lxx = aleipho = to anoint by applying a liquid - Jesus' feet were anointed with perfume - Lk 7:38, 46). Masah is translated in the Septuagint (Lxx) with chrio which means to anoint and in the NT only referred to an anointing by God of someone, setting them apart for special service under divine direction (2Co 1:21+). In Lk 4:18+ chrio refers to the anointing of Jesus for His ministry (quoting from Isa 61:1+ which also uses chrio to translate masah) Chrio also refers to Jesus' being anointed in Hebrew 1:9+ "“YOU HAVE LOVED RIGHTEOUSNESS AND HATED LAWLESSNESS; THEREFORE GOD, YOUR GOD, HAS ANOINTED YOU WITH THE OIL OF GLADNESS ABOVE YOUR COMPANIONS.” ANOINTING - Anointing a king was common practice in some parts of the ancient Near East. Among the Egyptians and Hittites, anointing was believed to protect a person from the power of netherworld deities. Much of the evidence comes from Hittite sources describing enthronement ceremonies. There is no evidence of kings being anointed in Mesopotamia. In Egypt the pharaoh was not anointed, but he anointed his officials and his vassals. This anointing established their subordinate relationship to him and indicated his protection of them. In the Amarna texts there is reference to a king of Nuhasse (in modern Syria) being anointed by the pharaoh. This model would fit the idea of David being anointed as a vassal to God. In 2 Samuel 2:4 it is the people who anoint David. This anointing suggests some sort of contractual agreement between David and the people he will govern. In Nuzi, individuals entering a business agreement anoint one another with oil, and in Egypt, oil anointment is used in wedding ceremonies. For information on royal coronations see comment on 11:15. The spices used for anointing purposes were myrrh, cinnamon, cane and cassia (see recipe in Ex 30:23–25). Oil symbolized the gifts of God to the people and the responsibilities now laid on their leaders through this ceremony. In Israelite practice, anointing was a sign of election and often closely related to endowment by the Spirit. Additionally, throughout the ancient world anointing symbolized an advance of a person’s legal status. Both concepts of protection and change of status may correlate to the king’s anointing, for it would offer him protection on the throne and identify him with the divine realm. (See page 545 in IVP Background Commentary - OT) G Campbell
1 Crônicas 11
Utley on Jerusalem - Apparently the city was divided into two halves, a lower city probably on Mt. Moriah and an upper fortress on Mt. Zion. The lower city fell to Joshua and was burned although it was never occupied by the Hebrews, cf. Josh. 11:3; 15:63; Jdg. 1:8,21. This city wa a natural fortress and was located between the borders of Ephraim and Benjamin, therefore, it made a perfect site for the capital of Israel. This city goes by several names in this chapter - (1) Jerusalem, (2) the stronghold of Zion (for "Zion" see NIDOTTE, vol. 4, pp. 1314-1321) and (3) the city of David. See SPECIAL TOPIC: MORIAH, SALEM, JEBUS, ZION, JERUSALEM. James Orr - JEBUS; JEBUSI; JEBUSITE - je'-bus, jeb'-u-si, jeb'-u-zit (yebhuc, ha-yebhuci): "Jebus" is an old name for Jerusalem (Jdg 19:10,11; 1 Ch 4:5 parallel 2 Sam 5:6-9, "the same is Jerus"; see preceding article). "Jebusi" (literally, "Jebusite") is also used as a name for the city in the King James Version (Josh 18:16,28; compare 15:8); the Revised Version (British and American) correctly renders "Jebusite" (see JERUSALEM). "Jebusites," for the people (in the King James Version Gen 15:21; Ex 3:8,17, etc.), does not occur in Hebrew in the plural; hence, in the Revised Version (British and American) is always rendered in the singular, "Jebusite." The "Jebusite" is said in Gen 10:16; 1 Ch 1:14 to be the 3rd son of Canaan, i.e. of the country of Canaan. Elsewhere he represents a tribe separate from the Canaanites. He stands between Heth and the Amorite (compare Nu 13:29; Josh 11:3; Ezek 16:3,15). In the lists of the peoples inhabiting Palestine the "Jebusite" is always placed last, a fact indicative, probably, of their smaller number. To what race the Jebusites belonged is doubtful. Their name does not seem Semitic, and they do not make their appearance till after the patriarchal period. The original name of Jerusalem was Babylonian, Uru-Salim, "the city of Salim," shortened into Salem in Gen 14:18 and in the inscriptions of the Egyptian kings Ramses II and Ramses III. In the Tell el-Amarna Letters (1400 BC) Jerusalem is still known as Uru-Salim, and its king bears a Hittite name, implying that it was at the time in the possession of the Hittites. His enemies, however, were closing around him, and one of the tablets shows that the city was eventually captured and its king slain. These enemies would seem to have been the Jebusites, since it is after this period that the name "Jebus" makes its appearance for the first time in the Old Testament (Jdg 19:10,11). The Jebusite king at the time of the conquest was Adoni-zedek, who met his death at Beth-boron (Josh 10:1 ff; in 10:5 the word "Amorite" is used in its Babylonian sense to denote the inhabitants of Canaan generally). The Jebusites were a mountain tribe (Nu 13:29; Josh 11:3). Their capital "Jebus" was taken by the men of Judah and burned with fire (Jdg 18), but they regained possession of, and held, the fortress till the time of David (2 Sam 5:6 ff). When Jerusalem was taken by David, the lives and property of its Jebusite inhabitants were spared, and they continued to inhabit the temple-hill, David and his followers settling in the new City of David on Mt. Zion (Josh 15:8,63; Jdg 1:21; 19:11). And as Araunah is called "king" (2 Sam 24:23), we may conclude that their last ruler also had been lowed to live. His name is non-Sem, and the various spellings of it (compare 1 Ch 21:15, "Ornan") indicate that the Hebrew writers had some difficulty in pronouncing it. The Jebusites seem ultimately to have blended with the Israelite population. 1 Chronicles 11:5 The inhabitants of Jebus said to David, "You shall not enter here." Nevertheless David captured the stronghold of Zion (that is, the city of David). PARALLEL: 2 Samuel 5:6b-7 ...And they said to David, "You shall not come in here, but the blind and lame will turn you away"; thinking, "David cannot enter here." 7 Nevertheless, David captured the stronghold of Zion, that is the city of David. (This color = found only in 2 Samuel 5) See commentary on 2 Samuel 5 for more detail JERUSALEM, ZION CITY OF DAVID The inhabitants of Jebus said to David, "You shall not enter here.". - Note Chronicles does not include the mocking words of the Jebusites (but the blind and lame will turn you away") The arrogant Jebusites were no match for a man with God on his side! Nevertheless - Despite the fact that the taunting Jebusites had a clear military advantage, and boasted in their impregnable walls, the did not realize that they were up against David who had the hand of God on his life. David captured the stronghold (mesudah) of Zion (that is, the city of David). - Note the three names of this area. While the city had been taken briefly in Joshua's day, it was left to David to capture the seeming impregnable city from the Jebusites (see THOUGHT below for application). Jerusalem was built on seven hills; one of them, on which David built his palace, was Zion. It became a designation for the entire city. Here an editor added "(that is, the city of David)." City of David - 42 verses in the Bible (note 2 in NT) - 2 Sam. 5:7; 2 Sam. 5:9; 2 Sam. 6:10; 2 Sam. 6:12; 2 Sam. 6:16; 1 Ki. 2:10; 1 Ki. 3:1; 1 Ki. 8:1; 1 Ki. 9:24; 1 Ki. 14:31; 1 Ki. 15:8; 1 Ki. 15:24; 2 Ki. 8:24; 2 Ki. 9:28; 2 Ki. 12:21; 2 Ki. 14:20; 2 Ki. 15:7; 2 Ki. 15:38; 2 Ki. 16:20; 1 Chr. 11:5; 1 Chr. 11:7; 1 Chr. 13:13; 1 Chr. 15:1; 1 Chr. 15:29; 2 Chr. 5:2; 2 Chr. 8:11; 2 Chr. 12:16; 2 Chr. 14:1; 2 Chr. 16:14; 2 Chr. 21:1; 2 Chr. 21:20; 2 Chr. 24:16; 2 Chr. 24:25; 2 Chr. 27:9; 2 Chr. 32:5; 2 Chr. 32:30; 2 Chr. 33:14; Neh. 3:15; Neh. 12:37; Isa. 22:9; Lk. 2:4; Lk. 2:11 THOUGHT On the same principle (DAVID CAPTURING A LONG TIME STRONGHOLD), King Jesus conquers old strongholds when He becomes King over our lives. Territory (ED: LIKE JEBUS) that should have been given to Him long ago is now conquered. “I want to say to you in the name of the Lord Jesus that there is no habit that has gone so deep but that the power of the blood of Jesus can go deeper, and there is no entrenchment of sin that has gone so far but the power of the risen Lord, by His Holy Spirit, can go further.” (Alan Redpath in The Making of a Man of God Life of David) Stronghold (fortress)(04686) mesudah from tsud = to hunt) means a fastness, stronghold. Mesudah (mesuda) refers to a wilderness or mountainous places for hiding, defense, and gathering supplies for battle (1Sa 22:4, 5; 24:22) especially David's city when he captured the "stronghold of Zion" (2Sa 5:7, 9). Job 39:28 gives us a good word picture of the meaning of this word describing the home of the eagle "On the cliff he dwells and lodges, Upon the rocky crag, an inaccessible place (mesudah)." Mesudah - 17v - fortress(6), inaccessible place(1), stronghold(10). 1 Sam. 22:4; 1 Sam. 22:5; 1 Sam. 24:22; 2 Sam. 5:7; 2 Sam. 5:9; 2 Sam. 5:17; 2 Sam. 22:2; 2 Sam. 23:14; 1 Chr. 11:5; 1 Chr. 11:16; Job 39:28; Ps. 18:2; Ps. 31:2; Ps. 31:3; Ps. 71:3; Ps. 91:2; Ps. 144:2 EASTON'S BIBLE DICTIONARY - ZION - means "sunny; height," one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem. When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became "the city of David" (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2; Isa. 33:14; Joel 2:1) to denote Jerusalem in general, and sometimes God's chosen Israel (Ps. 51:18; 87:5). In the New Testament (see SION) it is used sometimes to denote the Church of God (Heb. 12:22), and sometimes the heavenly city (Rev. 14:1) Dale Ralph Davis on Zion - 2 Samuel 5:7 contains the first mention of Zion in the Bible. Originally it referred to this conquered Jebusite town, this ‘city of David,’ on the (southeast) Hill Ophel (1Ki 8:1) but also came to designate the temple mount (Ps. 74:2–3; 84:7), the city of Jerusalem (Ps. 87:2–3; 147:12), the people of God (Isa. 49:14; 51:16), and, significantly, the center of Yahweh’s kingdom in the age to come (Isa. 2:3; 4:3–5; Mic. 4:7; Zech. 8:1–3). The day will come when ‘Yahweh of hosts will reign on Mount Zion and in Jerusalem’ (Isa. 24:23), but that reign first became visible in old Jebusburg on a mere eleven acres of real estate. Yahweh’s promise to Abraham (Gen. 15:18–21) has proven true. If verses 1–5 taught us that Yahweh’s promises are certain in spite of intense opposition, verses 6–10 teach us that his promises are certain in spite of chronological distance. Eight hundred years (Abraham-to-David, plus or minus) does not erode the reliability of Yahweh’s word. His promises are not stamped with an expiration date in small print. All of which should make a difference in the way waiting Christians read their Bibles and look to their future (cf. 2 Pet. 3). Hence ‘Let us be grateful for receiving a kingdom that cannot be shaken’ (Heb. 12:28, RSV)—not because we are unshakeable but because Yahweh’s promises are firm, so firm that time cannot dissolve them (the case of Abraham) nor enemies sabotage them (the case of David). Yahweh’s promises may be old or opposed but never false. (2 Samuel - Out of Every Adversity) NAVE'S TOPIC - ZION, called also Sion, stronghold of Jerusalem. Taken from the Jebusites by David, 2 Sam. 5:6-9; 1 Chr. 11:5-7. Called thereafter "the city of David,'' 2 Sam. 5:7, 9; 6:12, 16; 1 Kin. 8:1; 1 Chr. 11:5, 7; 15:1, 29; 2 Chr. 5:2. Ark of the covenant placed in, 2 Sam. 6:12, 16; 1 Kin. 8:1; 1 Chr. 15:1, 29; 2 Chr. 5:2; removed from, to Solomon's temple on Mount Moriah, 1 Kin. 8:1; 2 Chr. 5:2, with 2 Chr. 3:1. Collectively, the place, the forms, and the assemblies of Israel's worship, 2 Kin. 19:21, 31; Psa. 9:11; 48:2, 11, 12; 74:2; 132:13; 137:1; Isa. 35:10; 40:9; 49:14; 51:16; 52:1, 2, 7, 8; 60:14; 62:1, 11; Jer. 31:6; 50:5; Lam. 1:4; Joel 2:1, 15; Matt. 21:5; John 12:15; Rom. 9:33; 11:26; 1 Pet. 2:6. Name of, applied to Jerusalem, Psa. 87:2, 5; 149:2; Song 3:11; Isa. 33:14, 20; Jer. 9:19; 30:17; Zech. 9:13. Called the city of God, Psa. 87:2, 3; Isa. 60:14. Restoration of, promised, Isa. 51:3, 11, 16; 52:1, 2, 7, 8; 59:20; 60:14; Obad. 17, 21; Zeph. 3:14, 16; Zech. 1:14, 17; 2:7, 10; 8:2, 3; 9:9, 13. Name of, applied to the city of the redeemed, Heb. 12:22; Rev. 14:1. ISBE - ZION [ISBE] ZION - zi'-on (tsiyon; Sion): 1. Meaning of the Word: A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word). Considerable confusion has been caused in the past by the want of clear understanding regarding the different sites which have respectively been called "Zion" during the centuries. It will make matters clearer if we take the application of the name: in David's time; in the early Prophets, etc.; in late poetical writings and in the Apocrypha; and in Christian times. 2. The Zion of the Jebusites: Jerus (in the form Uru-sa-lim) is the oldest name we know for this city; it goes back at least 400 years before David. In 2 Sam 5:6-9, "The king and his men went to Jerusalem against the Jebusites. .... Nevertheless David took the stronghold of Zion; the same is the city of David .... And David dwelt in the stronghold, and called it the city of David." It is evident that Zion was the name of the citadel of the Jebusite city of Jerusalem. That this citadel and incidentally then city of Jerusalem around it were on the long ridge running South of the Temple (called the southeastern hill in the article JERUSALEM, III, (3) (which see)) is now accepted by almost all modern scholars, mainly on the following grounds: (1) The near proximity of the site to the only known spring, now the "Virgin's Fount," once called GIHON (which see). From our knowledge of other ancient sites all over Palestine, as well as on grounds of common-sense, it is hardly possible to believe that the early inhabitants of this site with such an abundant source at their very doors could have made any other spot their headquarters. (2) The suitability of the site for defense.--The sites suited for settlement in early Canaanite times were all, if we may judge from a number of them now known, of this nature--a rocky spur isolated on three sides by steep valleys, and, in many sites, protected at the end where they join the main mountain ridge by either a valley or a rocky spur. (3) The size of the ridge, though very small to our modern ideas, is far more in keeping with what we know of fortified towns of that period than such an area as presented by the southwestern hill--the traditional site of Zion. Mr. Macalister found by actual excavation that the great walls of Gezer, which must have been contemporaneous with the Jebusite Jerusalem, measured approximately 4,500 feet in circumference. G. A. Smith has calculated that a line of wall carried along the known and inferred scarps around the edge of this southeastern hill would have an approximate circumference of 4,250 feet. The suitability of the site to a fortified city like Gezer, Megiddo, Soco, and other sites which have been excavated, strikes anyone familiar with these places. (4) The archaeological remains on these hills found by Warren and Professor Guthe, and more particularly in the recent excavations of Captain Parker (see JERUSALEM), show without doubt that this was the earliest settlement in pre-Israelite times. Extensive curves and rock-cuttings, cave-dwellings and tombs, and enormous quantities of early "Amorite" (what may be popularly called "Jebusite") pottery show that the spot must have been inhabited many centuries before the time of David. The reverse is equally true; on no other part of the Jerusalem site has any quantity of such early pottery been found. (5) The Bible evidence that Zion originally occupied this site is clear. It will be found more in detail under the heading "City of David" in the article JERUSALEM, IV, (5), but three points may be mentioned here: (a) The Ark of the Covenant was brought up out of the city of David to the Temple (1 Ki 8:1; 2 Ch 5:2), and Pharaoh's daughter "came up out of the city of David unto her house which Solomon had built for her"--adjacent to the Temple (1 Ki 9:24). This expression "up" could not be used of any other hill than of the lower-lying eastern ridge; to go from the southwestern hill (traditional Zion) to the Temple is to go down. (b) Hezekiah constructed the well-known Siloam tunnel from Gihon to the Pool of Siloam. He is described (2 Ch 32:30) as bringing the waters of Gihon "straight down on the west side of the city of David." (c) Manasseh (2 Ch 33:14) built "an outer wall to the city of David, on the west side of Gihon, in the valley" (i.e. nachal--the name of the Kedron valley). 3. Zion of the Prophets: Zion, renamed the City of David, then originally was on this eastern ridge. But the name did not stay there. It would almost seem as if the name was extended to the Temple site when the ark was carried there, for in the pre-exilic Prophets the references to Zion all appear to have referred to the Temple Hill. To quote a few examples: "And Yahweh will create over the whole habitation of mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night" (Isa 4:5); "Yahweh of hosts, who dwelleth in mount Zion" (Isa 8:18); "Let us go up to Zion unto Yahweh our God" (Jer 31:6); "Yahweh will reign over them in mount Zion" (Mic 4:7). All these, and numbers more, clearly show that at that time Zion was the Temple Hill. 4. Zion in Later Poetical Writings and Apocrypha: In many of the later writings, particularly poetical references, Zion appears to be the equivalent of Jerusalem; either in parallelism (Ps 102:21; Am 1:2; Mic 3:10,12; Zec 1:14,17; 8:3; Zeph 3:16) or alone (Jer 3:14; Lam 5:11); even here many of the references will do equally well for the Temple Hill. The term "Daughter of zion" is applied to the captive Jews (Lam 4:22), but in other references to the people of Jerusalem (Isa 1:8; 52:2; Jer 4:31, etc.). When we come to the Apocrypha, in 2 Esdras there are several references in which Zion is used for the captive people of Judah (2:40; 3:2,31; 10:20,39,44), but "Mount Zion" in this and other books (e.g. 1 Macc 4:37,60; 5:54; 6:48,62, etc.) is always the Temple Hill. 5. Omission of Name by Some Writers: It has been pointed out as a curious and unaccountable exception that in Ezekiel as well as in Chronicles, Ezra and Nehemiah, there is no mention of Zion, except the incidental reference to David's capture of the Jebusite fort. The references in the other Prophets and the Psalms are so copious that there must be some religious reason for this. The Chronicler (2 Ch 3:1), too, alone refers to the Temple as on Mount Moriah. It is also noticeable that only in these books (2 Ch 27:3; 33:14; Neh 3:26 f; 11:21) does the name "Ophel" appear as a designation of a part of the southeastern hill, which apparently might equally fitly have been termed Zion. See OPHEL. Josephus never uses the name "Zion" nor does it occur in the New Testament, except in two quotations (Heb 12:22; Rev 14:1). 6. The Name "Zion" in Christian Times: Among the earlier Christian writers who mention "Zion," Origen used it as equivalent to the Temple Hill, but in the 4th century writers commence to localize it up the southern part of the western hill. It was a period when Biblical topography was settled in a very arbitrary manner, without any scientific or critical examination of the evidence, and this tradition once established remained, like many such traditions, undisputed until very recent years. To W. F. Birch belongs much of the credit for the promulgation of the newer views which now receive the adherence of almost every living authority on the topography of Jerusalem. 1 Chronicles 11:6 Now David had said, "Whoever strikes down a Jebusite first shall be chief and commander." Joab the son of Zeruiah went up first, so he became chief. PARALLEL - 2 Samuel 5:8 David said on that day, "Whoever would strike the Jebusites, let him reach the lame and the blind, who are hated by David's soul, through the water tunnel." Therefore they say, "The blind or the lame shall not come into the house." (See commentary on 2 Samuel 5 for more detail) BGT 1 Chronicles 11:6 καὶ εἶπεν Δαυιδ πᾶς τύπτων Ιεβουσαῖον ἐν πρώτοις καὶ ἔσται εἰς ἄρχοντα καὶ εἰς στρατηγόν καὶ ἀνέβη ἐπ᾽ αὐτὴν ἐν πρώτοις Ιωαβ υἱὸς Σαρουια καὶ ἐγένετο εἰς ἄρχοντα LXE 1 Chronicles 11:6 And David said, Whoever first smites the Jebusite, even he shall be chief and captain. And Joab the son of Saruia went up first, and became chief. KJV 1 Chronicles 11:6 And David said, Whosoever smiteth the Jebusites first shall be chief and captain. So Joab the son of Zeruiah went first up, and was chief. NET 1 Chronicles 11:6 David said, "Whoever attacks the Jebusites first will become commanding general!" So Joab son of Zeruiah attacked first and became commander. CSB 1 Chronicles 11:6 David said, "Whoever is the first to kill a Jebusite will become chief commander." Joab son of Zeruiah went up first, so he became the chief. ESV 1 Chronicles 11:6 David said, "Whoever strikes the Jebusites first shall be chief and commander." And Joab the son of Zeruiah went up first, so he became chief. NIV 1 Chronicles 11:6 David had said, "Whoever leads the attack on the Jebusites will become commander-in-chief." Joab son of Zeruiah went up first, and so he received the command. NLT 1 Chronicles 11:6 David had said to his troops, "Whoever is first to attack the Jebusites will become the commander of my armies!" And Joab, the son of David's sister Zeruiah, was first to attack, so he became the commander of David's armies. JOAB WENT UP FIRST & BECAME COMMANDER Now David had said, "Whoever strikes down a Jebusite first shall be chief and commander." Joab the son of Zeruiah went up first, so he became chief - Joab would become the commander of David's forces but he would prove a difficult personality for David to control. John Bright (See page 182 in A History of Israel) - By this move (SECURING JERUSALEM) David both eliminated a Canaanite enclave from the center of the land and gained a capital from which he could rule a national state. Hebron, located far to the south and on Judahite soil, could not have been permanently acceptable as a capital to the northern tribes. But a capital in the north would have been doubly unacceptable to Judah. Jerusalem, centrally located between the two sections and within the territory of none of the tribes, offered an excellent compromise.’ QUESTION - Who were the Jebusites? ANSWER - When God promised to give Abraham a land for his descendants, it was described as being inhabited by many tribes, including the Jebusites (Genesis 15:18–21). Who were these people, and where did they come from? According to the Table of Nations in Genesis 10, the Jebusites were descended from Noah’s son Ham, through his son Canaan. They were one of the Amorite tribes who were placed under judgment by God for their wickedness (Genesis 15:16). God described their pagan worship as abominable practices (Deuteronomy 20:18), which may have included child sacrifice. As a result of that judgment, God told the Israelites to exterminate all of the Amorite tribes when they came into the land. The Israelites were also forbidden to intermarry with them, so the Jebusites would not pass on their pagan practices. The Jebusites dwelt in the hill country, with Jerusalem as one of their key cities (Numbers 13:29; Judges 19:10–11). The Jebusites’ name for “Jerusalem” was “Jebus,” and it retained that name until the time of King David (1 Chronicles 11:4–5). During the time of Joshua, the Jebusite king Adoni-zedek joined with four other Amorite kings to attack the Israelites at Gibeon (Joshua 10:5), but he was defeated and put to death. Later, the Jebusites joined with Jabin, king of Hazor, in a pitched battle against the Israelites, but they were also defeated by Joshua’s army (Joshua 11:3). Despite these defeats, the Jebusites continued to live in the hill country around Jerusalem for many generations. During the time of the judges, some Israelites began to intermarry with the Jebusites, causing God to bring judgment on the nation (Judges 3:5). When David became king of Israel, he attacked the Jebusites of Jerusalem (2 Samuel 5:6) and conquered the city, which then became known as the City of David. Apparently, David granted terms of peace with the remaining Jebusites, because he made a friendly deal with Araunah the Jebusite to purchase land for building the temple (2 Samuel 24:18–25). The Jebusites remained subjugated to Israel and were part of the forced labor Solomon later used for his building projects. Though they were allowed to live among the Israelites, the Jebusites and other Amorite tribes maintained their distinctive ways and thus became a continuing snare to the people of Israel. When Ezra the priest led a revival among the Jews who returned from the Babylonian captivity, he had to deal with the issue of intermarriage with Jebusites and others (Ezra 9:1). Ezra commanded the men of Israel to confess their sins and put away their pagan wives so that God would take away His wrath. After this, the Jebusites disappear from history; likely, they were absorbed into the other Gentile peoples who lived in the land of Israel. An extra-biblical reference to the Jebusites may be contained in one of the tablets discovered at Mari, in modern-day Syria. One cuneiform tablet mentions a people called the “Yabusiim,” which could very well be a reference to the Jebusites. GotQuestions.org NAVE'S SUMMARY OF JEBUSITES One of the tribes of Canaan, Deut. 7:1 "When the LORD your God brings you into the land where you are entering to possess it, and clears away many nations before you, the Hittites and the Girgashites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Jebusites, seven nations greater and stronger than you" Land of, given to Abraham and his descendants, Ge 15:21; Ex. 3:8, 17; Ex 23:23, 24; Deut. 20:17 = "But you shall utterly destroy them, the Hittite and the Amorite, the Canaanite and the Perizzite, the Hivite and the Jebusite, as the LORD your God has commanded you." Ex. 33:2; 34:10, 11. Conquered by Joshua, Josh 10-12; Josh 24:11; Conquered by David, 2 Sam. 5:6-9. Jerusalem within the territory of, Josh. 18:28. Not exterminated, but intermarry with the Israelites, Jdg. 3:5, 6; Ezra 9:1-2; Ezra 10:18-44. Pay tribute to Solomon, 1Ki 9:20, 21. Jebusites (yebusi) - 41x/39v - Ge 10:15-16 - Canaan became the father of Sidon, his firstborn, and Heth 16 and the Jebusite and the Amorite and the Girgashite ; Gen. 15:21; Exod. 3:8; Exod. 3:17; Exod. 13:5; Exod. 23:23; Exod. 33:2; Exod. 34:11; Num. 13:29; Deut. 7:1; Deut. 20:17; Jos. 3:10; Jos. 9:1; Jos. 11:3; Jos. 12:8; Jos. 15:8; Jos. 15:63; Jos. 18:16; Jos. 18:28; Jos. 24:11; Jdg. 1:21; Jdg. 3:5; Jdg. 19:11; 2 Sam. 5:6; 2 Sam. 5:8; 2 Sam. 24:16; 2 Sam. 24:18; 1 Ki. 9:20; 1 Chr. 1:14; 1 Chr. 11:4; 1 Chr. 11:6; 1 Chr. 21:15; 1 Chr. 21:18; 1 Chr. 21:28; 2 Chr. 3:1; 2 Chr. 8:7; Ezr. 9:1; Neh. 9:8; Zech. 9:7 Joab [EBD] Jehovah is his father. One of the three sons of Zeruiah, David's sister, and "captain of the host" during the whole of David's reign (2 Sam. 2:13; 10:7; 11:1; 1 Kings 11:15). His father's name is nowhere mentioned, although his sepulchre at Bethlehem is mentioned (2 Sam. 2:32). His two brothers were Abishai and Asahel, the swift of foot, who was killed by Abner (2 Sam. 2:13-32), whom Joab afterwards treacherously murdered (3:22-27). He afterwards led the assault at the storming of the fortress on Mount Zion, and for this service was raised to the rank of "prince of the king's army" (2 Sam. 5:6-10; 1 Chr. 27:34). His chief military achievements were, (1) against the allied forces of Syria and Ammon; (2) against Edom (1 Kings 11:15, 16); and (3) against the Ammonites (2 Sam. 10:7-19; 11:1, 11). His character is deeply stained by the part he willingly took in the murder of Uriah (11:14-25). He acted apparently from a sense of duty in putting Absalom to death (18:1-14). David was unmindful of the many services Joab had rendered to him, and afterwards gave the command of the army to Amasa, Joab's cousin (2 Sam. 20:1-13; 19:13). When David was dying Joab espoused the cause of Adonijah in preference to that of Solomon. He was afterwards slain by Benaiah, by the command of Solomon, in accordance with his father's injunction (2 Sam. 3:29; 20:5-13), at the altar to which he had fled for refuge. Thus this hoary conspirator died without one to lift up a voice in his favour. He was buried in his own property in the "wilderness," probably in the north-east of Jerusalem (1 Kings 2:5, 28-34). Benaiah succeeded him as commander-in-chief of the army. QUESTION - Who was Joab in the Bible? ANSWER: Joab was a son of Zeruiah, King David’s sister (1 Chronicles 2:13–17) and was therefore one of David’s nephews. Joab’s brothers were two of David’s brave warriors, Abishai and Asahel. Joab was positioned as commander of David’s armies because of his victory over the Jebusites, resulting in the possession of the city of Jerusalem. It was through this victory that Jerusalem became “the city of David” (1 Chronicles 11:4–9). Joab fought and won many battles for the king, but his personal lack of self-control was problematic. In a war against the forces of Ish-Bosheth, Joab’s brother Asahel was killed by Abner, the commander of Ish-Bosheth’s armies. Joab was furious and pursued Abner to kill him, but Abner escaped (2 Samuel 2:12–32). Later, after Abner swore allegiance to David, Joab’s fuse blew, and his desire to avenge his brother’s blood drove him to deceive and murder Abner (verses 26–27). This action deeply grieved David, but the king felt unable to bring justice against the mighty Joab (verse 39). Instead, David pronounced a curse over Joab and his future descendants: “May his blood fall on the head of Joab and on his whole family! May Joab’s family never be without someone who has a running sore or leprosy or who leans on a crutch or who falls by the sword or who lacks food” (verse 29). As the commander of David’s armies, Joab was provided many victories by God, but Joab caused much grief to the king and to Israel. His anger and perhaps the power of his position drove him to poor decisions at times. In addition to his murder of Abner, Joab killed his own cousin, Amasa—and his betrayal was Judas-style, accompanied by a kiss: “Joab said to Amasa, ‘How are you, my brother?’ Then Joab took Amasa by the beard with his right hand to kiss him. Amasa was not on his guard against the dagger in Joab’s hand, and Joab plunged it into his belly, and his intestines spilled out on the ground. Without being stabbed again, Amasa died” (2 Samuel 20:9–10). Joab disobeyed King David’s command to spare Absalom’s life, himself striking Absalom with three javelins (2 Samuel 18). David mourned the death of his son Absalom, a response that was sternly reprimanded by Joab (2 Samuel 19:1–8). It was also Joab who, in accordance with David’s command, placed Uriah the Hittite at the front of the battle to be killed, so that David could feel justified in marrying Uriah’s widow (2 Samuel 11). Joab, for all his faults, was obviously a capable man of war and valiant on the battlefield. And he ought to be given credit for his loyalty to David for almost four decades. Joab also counseled David when David sinfully desired to take a census; if David had heeded Joab’s advice, he could have spared his nation the plague that befell Israel (2 Samuel 24). When David was on his death bed, Joab conspired with Adonijah to install Adonijah as the next king, instead of Solomon (1 Kings 1). This action, plus Joab’s other rash decisions, vengeful murders, and inability to take certain important orders, finally drove David over the edge. David commanded Solomon to ensure Joab’s execution, an act that was carried out by Benaniah as Joab was clinging to the horns of the altar in hopes of finding clemency (1 Kings 2:5–6, 28–34). GotQuestions.org Related Resource: What is the story of Abner and Joab? | GotQuestions.org 1 Chronicles 11:7 Then David dwelt in the stronghold; therefore it was called the city of David. PARALLEL: 2 Samuel 5:9a So David lived in the stronghold and called it the city of David. See commentary on 2 Samuel 5 for more detail David dwelt (KJV): Ps 2:6 the city of David (KJV): that is, Zion, 1Ch 11:5 2Sa 5:7 Then David dwelt in the stronghold; therefore it was called the city of David -
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Utley - This is a Hebrew idiom. "David continued to continue to become powerful" (BDB 229, KB 246, Qal IMPERFECT plus the Qal INFINITIVE ABSOLUTE CONJUNCTION of the same root, which denotes emphasis). David's greatness expanded because YHWH was with him. THOUGHT - Beloved, is this not what should be transpiring in each of our lives as followers of Jesus? We are to be growing "greater and greater," which in NT terms means we are being progressively transformed into greater and greater degrees of Christlikeness (2Co 3:18+). Are you? Am I? This progressive sanctification will only transpire because the LORD God of hosts is with us, as we take in His Word with which His Spirit transforms us! So it also begs the question are you daily taking in God's Word, so that God's Spirit has "raw material" to work with? For This is an important term of explanation, explaining how David grew in strength as king of Israel. (cf "for" explaining the "success" of Ezra in 7:10+) the LORD of hosts (Jehovah Sabaoth, LORD of hosts of armies) was with him - I think David's "secret" for waxing greater and greater is seen in passages such as 1 Chr 16:11+ "Seek the LORD and His strength; Seek His face continually." In Psalm 18 David wrote "A Psalm of David the servant of the LORD, who spoke to the LORD the words of this song in the day that the LORD delivered him from the hand of all his enemies and from the hand of Saul. And he said, “I love You, O LORD, my strength.” The LORD God of hosts was with him - This is the first of numerous occurrences of this majestic name of God in Second Samuel. How was He with David? In 1Sa 16:13 "the Spirit of the LORD came mightily upon David from that day forward." In 1Sa 16:18 others recognized that "the LORD is with him,” even as others recognized the LORD was with Joseph (Ge 39:3, 23), with Samuel (1Sa 3:19) and even with Jesus (Acts 10:38). 1 Samuel 18:14 (cf 1Sa 18:12) adds that "David was prospering in all his ways for the LORD was with him." In short, Jehovah Sabaoth, LORD of hosts (of armies) was His strength, which reminds us of David's words in Ps 18:1 "I love You, O LORD, my strength.” The Septuagint translates this with "kurios pantokrator" a designation for God as the one holding all power and ruling all things! THOUGHT - Is He your strength? Or are you trying (futilely, frustratingly) to live the Christ life relying on your natural human strength, and finding it does not work very well? A supernatural life (which believers have been granted and are called to live before fallen men that they might see evidence of the invisible God - Mt 5:16+) calls for a supernatural power Source, the Spirit of God. He is "with us" and even better He is in us to empower us, lead us, etc. Seek to daily be filled (Eph 5:18+), keeping short accounts (confess quickly when you sin) and walking continually in His power for then you will not fulfill the desire of the flesh (Gal 5:16+). 1 Chronicles 16:11+ should be every believer's watchword "Seek the LORD and His strength; Seek His face continually." Let it be so Lord, by Thy Spirit for Thy glory in Christ. Amen.
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Utley points out that the "information (in 1Ch 11:10-41) comes from 2 Sam. 23:8-39." Jack Hayford - First Chronicles 11:10–12:40 recorded for the exiles who returned from Babylon more than five hundred years after the time of David the names of the military heroes who made David’s reign great. First Chronicles 11:10–47 names the heroes who emerged from the ranks of David’s army of outcasts to become known as his “mighty men.” First Chronicles 12:1–22 contains the names of various groups of men and their tribal origins who had left Saul’s kingdom to join with David during various stages of his flight from King Saul. They were the group from which the mighty men distinguished themselves. First Chronicles 12:23–40 lists the leaders and numbers the troops from the northern tribes who rallied to David when he became king of the northern tribes as well as Judah. (Becoming a Leader after God's Own Heart) Now these are the heads of the mighty men whom David had, who gave him strong support in his kingdom, together with all Israel, to make him king, according to the word of the LORD concerning Israel - NLT = "These are the leaders of David's mighty men. Together with all Israel, they determined to make David their king, just as the LORD had promised concerning Israel." David needed these faithful men for his success and God's Spirit memorializes those who were loyal to David and enabled him to be a successful conquering king (see 2Sa 8+).
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Utley - craving" This VERB (BDB 16, KB 20, Hithpael IMPERFECT with waw) usually denotes a bad desire (i.e., lust, power, fame), but here and in 2 Sam. 23:15, it is neutral. Still, this off-the-cuff remark could have had negative consequences (cf. 1 Chr. 11:18). F B
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Utley - "poured it out to the Lord" This was a spontaneous offering. David also offered a sacrifice in 2Sa 24:25 to stop a plague. This is surprising because Saul is condemned for offering a sacrifice without waiting for Samuel (cf. 1Sa 13:8-14). The only difference seems to be the motive. (1) Saul was impatient (2) David was spontaneous. Ryrie - Moved by the selflessness of the three men, David, instead of drinking the water, poured it out as a drink offering. See note on Lev. 23:10-14. (Borrow Ryrie Study Bible) 1 Chronicles 11:19 and he said, "Be it far from me before my God that I should do this. Shall I drink the blood of these men who went at the risk of their lives? For at the risk of their lives they brought it." Therefore he would not drink it. These things the three mighty men did. BGT 1 Chronicles 11:19 καὶ εἶπεν ἵλεώς μοι ὁ θεὸς τοῦ ποιῆσαι τὸ ῥῆμα τοῦτο εἰ αἷμα ἀνδρῶν τούτων πίομαι ἐν ψυχαῖς αὐτῶν ὅτι ἐν ψυχαῖς αὐτῶν ἤνεγκαν αὐτό καὶ οὐκ ἐβούλετο πιεῖν αὐτό ταῦτα ἐποίησαν οἱ τρεῖς δυνατοί LXE 1 Chronicles 11:19 God forbid that I should do this thing: shall I drink the blood of these men with their lives? for with the peril of their lives they brought it. So he would not drink it. These things did the three mighty men. KJV 1 Chronicles 11:19 And said, My God forbid it me, that I should do this thing: shall I drink the blood of these men that have put their lives in jeopardy? for with the jeopardy of their lives they brought it. Therefore he would not drink it. These things did these three mightiest. NET 1 Chronicles 11:19 and said, "God forbid that I should do this! Should I drink the blood of these men who risked their lives?" Because they risked their lives to bring it to him, he refused to drink it. Such were the exploits of the three elite warriors. CSB 1 Chronicles 11:19 David said, "I would never do such a thing in the presence of God! How can I drink the blood of these men who risked their lives?" For they brought it at the risk of their lives. So he would not drink it. Such were the exploits of the three warriors. ESV 1 Chronicles 11:19 and said, "Far be it from me before my God that I should do this. Shall I drink the lifeblood of these men? For at the risk of their lives they brought it." Therefore he would not drink it. These things did the three mighty men. NIV 1 Chronicles 11:19 "God forbid that I should do this!" he said. "Should I drink the blood of these men who went at the risk of their lives?" Because they risked their lives to bring it back, David would not drink it. Such were the exploits of the three mighty men. NLT 1 Chronicles 11:19 "God forbid that I should drink this!" he exclaimed. "This water is as precious as the blood of these men who risked their lives to bring it to me." So David did not drink it. These are examples of the exploits of the Three. My God (KJV): 2Sa 23:17 1Ki 21:3 Ro 6:1,2 shall I (KJV): Lev 17:10 Job 31:31 Ps 72:14 Mk 14:24 Joh 6:55 that have put their lives (KJV): Heb. with their lives, Ro 16:4 in jeopardy (KJV): Jdg 5:18 9:17 1Sa 19:5 1Co 15:30 These (KJV): 1Ch 11:12 and he said, "Be it far from me before my God that I should do this. Shall I drink the blood of these men who went at the risk of their lives? For at the risk of their lives they brought it." Therefore he would not drink it. These things the three mighty men did. Selman - The point of David’s pouring Bethlehem’s precious water on the ground is threefold. It highlights a great act of Israelite bravery, it exalts David’s ability to inspire extraordinary loyalty, and it was recognized as an act of worship.” 1 Chronicles 11:20 As for Abshai the brother of Joab, he was chief of the thirty, and he swung his spear against three hundred and killed them; and he had a name as well as the thirty. Abishai: 1Ch 2:16 1Sa 26:6 2Sa 2:18 3:30 18:2 20:6 21:17 23:18,19-39 As for Abshai the brother of Joab, he was chief of the thirty, and he swung his spear against three hundred and killed them; and he had a name as well as the thirty. - Abishai was famous for his battle against three hundred men. His leadership is also recorded in passages like 1 Samuel 26:6-9, 2 Samuel 3:30 and 2 Samuel 10:10-14. Abishai - father of (i.e., "desirous of") a gift, the eldest son of Zeruiah, David's sister. He was the brother of Joab and Asahel (2 Sam. 2:18; 1 Chr. 2:16). Abishai was the only one who accompanied David when he went to the camp of Saul and took the spear and the cruse of water from Saul's bolster (1 Sam. 26:5-12). He had the command of one of the three divisions of David's army at the battle with Absalom (2 Sam. 18:2,5,12). He slew the Philistine giant Ishbi-benob, who threatened David's life (2 Sam. 21:15-17). He was the chief of the second rank of the three "mighties" (2 Sam. 23:18, 19; 1 Chr. 11:20,21); and on one occasion withstood 300 men, and slew them with his own spear (2 Sam. 23:18). 1 Chronicles 11:21 Of the three in the second rank he was the most honored, and became their commander; however, he did not attain to the first three. Mt 13:8 1Co 15:41 Of the three in the second rank he was the most honored, and became their commander; however, he did not attain to the first three - NLT = "Abishai was the most famous of the Thirty and was their commander, though he was not one of the Three." 1 Chronicles 11:22 Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, mighty in deeds, struck down the two sons of Ariel of Moab. He also went down and killed a lion inside a pit on a snowy day. NET 1 Chronicles 11:22 Benaiah son of Jehoiada was a brave warrior from Kabzeel who performed great exploits. He struck down the two sons of Ariel of Moab; he also went down and killed a lion inside a cistern on a snowy day. CSB 1 Chronicles 11:22 Benaiah son of Jehoiada was the son of a brave man from Kabzeel, a man of many exploits. Benaiah killed two sons of Ariel of Moab, and he went down into a pit on a snowy day and killed a lion. ESV 1 Chronicles 11:22 And Benaiah the son of Jehoiada was a valiant man of Kabzeel, a doer of great deeds. He struck down two heroes of Moab. He also went down and struck down a lion in a pit on a day when snow had fallen. NIV 1 Chronicles 11:22 Benaiah son of Jehoiada was a valiant fighter from Kabzeel, who performed great exploits. He struck down two of Moab's best men. He also went down into a pit on a snowy day and killed a lion. NLT 1 Chronicles 11:22 There was also Benaiah son of Jehoiada, a valiant warrior from Kabzeel. He did many heroic deeds, which included killing two champions of Moab. Another time, on a snowy day, he chased a lion down into a pit and killed it. Benaiah (KJV): 1Ch 27:5,6 2Sa 8:18 20:23 23:20-23 1Ki 1:8,38 2:30,34,35 Kabzeel (KJV): Jos 15:21 who had done many acts (KJV): Heb. great of deeds lionlike (KJV): 1Ch 12:8 2Sa 1:23 slew a (KJV): Jdg 14:5,6 1Sa 17:34-36 Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, mighty in deeds, struck down the two sons of Ariel of Moab. He also went down and killed a lion inside a pit on a snowy day. LION KILLING IN THE SNOW 1 Chronicles 11:22b … he went down and slew a lion in a pit in a snowy day. This not necessarily a text for a Siberian winter. It is a wonderful verse that comforts in sorrow and strengthens in weakness at any time. Naturally it has more point when our hands are cold, our pipes are frozen, and the sidewalks are slippery. Benaiah was the son of Jehoiada. He was a man who had “done many acts.” He had killed two lionlike men of Moab and put an end to the life of an Egyptian giant with the man’s own spear. Now, one snowy day, he descends into a pit and grapples with a lion. Once more Benaiah is the victor and the incident makes our blood run that little bit faster. There are three lessons here for every Christian. I. The Christian must go lion-killing The New Testament picture of the Christian life is that of a race to be run and fight to be fought (see Eph. 6). But is not the devil described as “a roaring lion”? There are, however, three enemies (lions) the believer must fight: A. The devil. It is no use twisting his tail, he must be trampled underfoot and dealt with fearlessly. B. Self. The Bible speaks of the Christian’s foes as “the world, the flesh and the devil.” We are reversing the order, dealing with the deadliest foe first, the devil. Self, or the flesh, is always the central foe, the kingpin on which all swivels. Augustine used to pray: “Deliver me from my worst enemy, that wicked man myself.” C. The World. How much easier it is to go with the world—follow the crowd, the world’s fashions, and materialistic outlook! We have to remind ourselves constantly that our citizenship is in heaven, and so we must “set our affection upon things above and not upon the things of the earth.” What weapon did Benaiah use? His staff. The weapon that was at hand for he had no time to go home and look for something better. The John Bunyan weapon of “All Prayer” is the Christian’s handiest weapon, “Satan trembles when he sees the weakest saint upon his knees.” Prayer is the answer to Satan, self, and the sinful world. II. The Christian must fight in difficult places Benaiah fought in a pit—probably a dried-up, disused well. There, “cribb’d, cabin’d and confin’d,” hemmed in, with little air and light, he engaged in hand-to-hand fighting with a lion. A soldier once boasted that he could defeat the enemy single-handed. Taking them on one at a time, given sufficient time, he believed he would have sufficient strength to defeat an opposing army! So the giant evils in our modern society and in our own personal lives must be defeated. By jumping down into the pit Benaiah showed that he meant business. Often the best means or form of defense is attack. The lion was taken by surprise. We must “resist the devil” when he least expects it. III. The Christian must expect super-human difficulties Note that it was “in a snowy day” and not “on”—implying “during,” or “throughout.” Benaiah’s struggle was of long duration, but God gave him the strength and the stamina. (Remember “If God be for us, who can be against us?”). There was no “let up” for this lion killer. From morning till evening, without a break for lunch or coffee he carried on the struggle. The Christian’s warfare is continual. Soldiers in Christ’s army can expect no leave, no discharge, no forty-eight-hour or weekend passes out of camp, for we must not become entangled “with civilian pursuits” (J. B. Phillips). Only in old age, just before we go to our reward, can we say with Paul: “I have fought a good fight.” Then, when we enter heaven with the “trumpets sounding on the other side,” we shall hear the Master’s “Well done, thou good and faithful servant. You have fought bravely, under adverse circumstances, you have killed many lions in My name; enter into your eternal rest.” (Eric Haydon - All Purpose Sermon Outlines) 1 Chronicles 11:23 And he killed an Egyptian, a man of great stature five cubits tall. Now in the Egyptian's hand was a spear like a weaver's beam, but he went down to him with a club and snatched the spear from the Egyptian's hand, and killed him with his own spear. a man of great stature (KJV): Heb. a man of measure five (KJV): De 3:11 1Sa 17:4 a spear (KJV): 1Ch 20:5 slew him (KJV): 1Sa 17:51 And he killed an Egyptian, a man of great stature five cubits (see CUBIT) tall Now in the Egyptian's hand was a spear like a weaver's beam - The Egyptian was about 7.5 ft tall and his spear weighed about 17 lb. This Egyptian is described in similar terms to Goliath, the Philistine giant whom David killed (cf. 1 Samuel 17). Utley on a spear like a weaver's beam" This is a common idiom for an unusually large spear (i.e., Goliath, 1 Sam. 17:7; 2 Sam. 21:19; Elhanan, Goliath's brother, 1 Chr. 20:5). , but he went down to him with a club and snatched the spear from the Egyptian's hand, and killed him with his own spear 1 Chronicles 11:24 These things Benaiah the son of Jehoiada did, and had a name as well as the three mighty men. These things Benaiah the son of Jehoiada did, and had a name as well as the three mighty men. 1 Chronicles 11:25 Behold, he was honored among the thirty, but he did not attain to the three; and David appointed him over his guard. but attained (KJV): 1Ch 11:21 David (KJV): 2Sa 20:23 Behold, he was honored among the thirty, but he did not attain to the three; and David appointed him over his guard. 1 Chronicles 11:26 Now the mighty men of the armies were Asahel the brother of Joab, Elhanan the son of Dodo of Bethlehem, Asahel: 1Ch 27:7 2Sa 2:18-23 3:30 23:24 Elhanan: 2Sa 21:19 Now the mighty men of the armies were Asahel the brother of Joab, Elhanan the son of Dodo of Bethlehem - Asahel, brother of Joab and Abishai and half nephew of David, son of David's sister Zeruiah was also counted among the "thirty." Brother of Joab and Abishai who was swift of foot and was killed by Abner when he pursued him in battle and caught him (2Sa 2:23+).
1 Crônicas 11
Utley - This is the last name in the list of 2 Sam. 23:39. This was Bathsheba's Hurrian husband and faithful military follower of David. David took his wife and had him killed (2 Samuel 11). The origin of the remaining names is uncertain. Surely over David's long reign some of these elite soldiers died and were replaced. 1 Chronicles 11:42 Adina the son of Shiza the Reubenite, a chief of the Reubenites, and thirty with him, Adina the son of Shiza the Reubenite, a chief of the Reubenites, and thirty with him, 1 Chronicles 11:43 Hanan the son of Maacah and Joshaphat the Mithnite, Hanan the son of Maacah and Joshaphat the Mithnite, 1 Chronicles 11:44 Uzzia the Ashterathite, Shama and Jeiel the sons of Hotham the Aroerite, Uzzia the Ashterathite, Shama and Jeiel the sons of Hotham the Aroerite, 1 Chronicles 11:45 Jediael the son of Shimri and Joha his brother, the Tizite, Jediael the son of Shimri and Joha his brother, the Tizite, 1 Chronicles 11:46 Eliel the Mahavite and Jeribai and Joshaviah, the sons of Elnaam, and Ithmah the Moabite, Eliel the Mahavite and Jeribai and Joshaviah, the sons of Elnaam, and Ithmah the Moabite 1 Chronicles 11:47 Eliel and Obed and Jaasiel the Mezobaite. Eliel and Obed and Jaasiel the Mezobaite.