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Hosea 6:6 For I desired mercy and not sacrifice;
and the knowledge of God more than your burnt offerings.

Bible Chapter Studies

I CHRONICLES CHAPTER 11

I Chronicles 10 gave us a fairly quick overview of the reign of Israel’s first man king, king Saul. Saul may have started his reign honoring, serving, and worshiping Father; however, that quickly changed, and he defected and rebelled, and chased after the ways of satan. It was because of these things, as we read in I Chronicles 10:13-14 that Father called Saul Home to Him: I Chronicles 10:13 So Saul died for his transgression which he committed against the LORD, even against the word of the LORD, which he kept not, and also for asking counsel of one that had a familiar spirit, to enquire of it; [10:14] And enquired not of the LORD: therefore He slew him, and turned the kingdom unto David the son of Jesse.. That ending for Saul, actually led us into the introduction of the reign of king David.

Beginning in this Chapter; I Chronicles 11, through the rest of the FIRST BOOK OF THE CHRONICLES, we’ll read of the reign of king David, the House of Israel’s second man king. In this Chapter we have in verses v11:1-3, David’s Coronation; in verses v11:4-9, David’s Capital; and in verses v10-47, David’s Captains. Bear in mind brethren—as I’ve stated already—David is only the second man king of the Nation, and as such, we’re only a few years from when the Nation changed from a theocracy to a monarchy. Remember also, Father wanted—and STILL WANTS—to be our King. I don’t know about you; but, I would rather have Father as our King than any of His created men as, they cannot rule anywhere near as perfect, as fair and impartial, or as Righteously, as He can!

Something else to bear in mind brethren, is, that, here in this Chapter, I Chronicles 11, we immediately read that David and all the People are in Hebron, which will actually put us ahead in time from our next Chapter I Chronicles 12 where we’ll find David on the run from Saul. So, just keep that in mind as we go through this Chapter and pick up our next and find David in Ziklag.

With that introduction being said, let’s go to Father and ask Him for His Blessings on our Study of His Word: “Father, we come to you right now to thank you for inviting us to Your table in order that we might be able to partake of and receive Your Spiritual Meat, and Father, as we prepare to dine on the sustenance which sustains our inner man, we ask that You Oh LORD open our ears and eyes, that we might be able to hear and see your Truths, open our hearts and minds and prepare us in order that we may receive Your Truth. We Pray for Your Understanding of Your Word, we seek Your Knowledge in Your Word, and most importantly Father, we Pray for and desire Your Wisdom from Your Word, in Jesus’ Precious name we Pray, thank You Father, Amen.”

I Chronicles 11:1-
   II Chronicles 36:21 THE
   HOUSE OF David
   ESTABLISHED. (Division.)
I Chronicles 11:1-
   29:30 David.
11:1-29:30 DAVID. (Division.)
11:1-29:25 Events in detail.
11:1-29:25 EVENTS IN
   DETAIL. (Introversion.)
11:1-12:40 David.
   Accession.
11:1-12:40 DAVID.
   ACCESSION. (Introversion
   and Alternation.)
11:1-3 Accession over all
   Israel.

I Chronicles 11:1 Then all Israel (he will rule as YAH; or, the prince that prevails with YAH) (Yis-raw-ale’) (secondary map) gathered themselves to David (loving; or, well-beloved) (Daw-veed’) unto Hebron (seat of association; or, alliance) (kheb-rone’), saying, “Behold, we are thy bone and thy flesh.  —>
Did you catch and understand that brethren? This is part of the Key of David—Isaiah 22:22 and Revelation 3:7—understanding the lineage from Adam—eth ha adam, The Man Adam Created on the 8th day—if you don’t comprehend or understand this, go back and read my Studies: Genesis 1 and Genesis 2—up to and including David, and on to the Second Man Adam, i.e., our Lord and Saviour, Father in the flesh as His Only Begotten Son: Jesus Christ.

As I stated in my introduction to this Chapter, we’re slightly ahead chronologically as, here, we see the People about to crown David king of all Israel. This not only puts us ahead after the death of Saul; but, also, after the time that, one of Saul’s Generals, Abner, tried to set Saul’s only remaining son, Ish-bosheth, on the throne as king. The problem with this was that, Father chose David to be the next king of His People; therefore, Ish-bosheth was not only a usurper; but, also, he was just going to be a puppet as, it was Abner who had his sights set on running the kingdom.

All Israel...gathered to Hebron=This is not to say that every man, woman, and child came to the city of Hebron as, the city would not have held everybody. What the verse is stating is—as we’ll discover two verses from now, in verse v11:3—that, it was only the elders of each Tribe who came to Hebron in order to crown David king over all the Nation of the House of Israel, and in doing so, they will give 3 reasons for why David should be king.

We see here in this verse the first of these three reasons in the statement, “we are thy bone and thy flesh.” This indicates that the elders know that, it is Father Who chooses people to perform the duties which must be performed here in this Age of flesh man; and, it was Father chose both Saul and David to be king: Saul as an example of how a king should not be, and then David was the first king who Father chose for whom His Children could follow.

We also know that our Lord and Saviour Jesus Christ will come from the lineage of David, and he will be of “thy bone and thy flesh,” in other words, “of the seed of David.” Jesus will be born approximately one thousand years later through David’s lineage. So, in David, we have “the seed and the leader” as the second sign. The third part to this “key of David,” is that David will be a “shepherd over all Israel.” So, to sum it up, we have the seed, the leader or king, and the shepherd, all tied up in David. This is all pointing to the King of Kings, born in the flesh, coming to earth to be our Shepherd, Who feeds His sheep, and tends to the flock.

David then became, a type of the promised Messiah that will come many years later through his loins.

Israel=The kingdom of Israel consists and comprises of both a People, and a territory. The People were and are our Father, our Creator ELOHIM’s Chosen People. Chosen only in the sense that they were the lineage through which He Himself will\would be born in the flesh as His Only Begotten Son: Jesus Christ. That lineage began with Adam, then his son Seth, down to Noah, then his son Shem, down to Abram, then his son Isaac, and the his son Jacob whom Father renamed Israel, on to his two sons Levi—actually, Levi’s son Amram amd his son Aaron and his descendants—and Judah—and his son Pharez, then his son Hezron, then his son Aram, then his Amminadab, then his son Nashon, then his son Salmon, then his son Boaz, then his son Obed, then his son Jesse, then his son David. Both lineages culminated and terminated at Mary—cousin to Elisabeth, wife of Zacharias, whom the Holy Spirit overshadowed while she was yet a virgin, and after Michael the arch angel had told would come to pass. When Father had changed Jacob’s name to Israel and then he had his twelve sons—Reuben, Simeon, Levi, Judah, Dan, Napthali, Gad, Asher, Issachar, Zebulun, Joseph, and Benjamin—who went into captivity to Egypt for those 200 plus years, when Father led them out by the hand of Moses, they became known collectively as, the House of Israel. As for the territory, see the links of the 2 maps in the verse to understand the land mass which comprised the territory of Israel. † As to the etymology of the name Israel, the meaning of the name Israel is not clear; but, yet, it’s huge. The meaning of Israel is not singular and distinct; but, consists of many nuances and facets and bulges with theological significance. Judging from Genesis 32:28, the form ישראל (Israel) appears to be a compilation of two elements. The first one is the noun אל, El, the abbreviated form of אלהים, Elohim, denoting the genus God: The second part of our name appears to be related to the verb שרה I (sara I): However, even though Genesis 32:28 uses the enigmatic verb שרה — which is assumed to mean to struggle but which might something else entirely — it’s by no means certain that this verb is etymologically linked to our name Israel. When we say, “we named him Bob because that seemed like a good idea,” we certainly don’t mean to say that the name Bob means “good idea.” The first part of the name Israel looks a lot like the verb שרה that explains this name; but, this apparent link is possibly a mere case of word-play. In fact, the name Israel may have more to do with the verb ישר (yashar), meaning to be upright. Note that the difference between the letter שׂ (sin) as found in the name ישׂראל (Israel) and the letter שׁ (shin) as found in the verb ישׁר (yashar) didn’t exist in Biblical times and as it was invented more than a thousand years after the Bible was written: For a meaning of the name Israel, New Open Bible Study Edition (NOBSE) Study Bible Name List, Brown Driver Briggs (BDB) Theological Dictionary and Alfred Jones (Dictionary of Old Testament Proper Names) unanimously go with the verb שרה of which the meaning is unsure. Undeterred, NOBSE reads God Strives, and BDB proposes El Persisteth or El Persevereth. Alfred Jones figures that the mysterious verb שרה might very well mean “to be princely,” and assumes that the name Israel consists of a future form of this verb, which hence would mean to become princely. And so Jones interprets the name Israel with He Will Be Prince With God. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H3478, - ישׂראל, - Yiśrâ'êl, pronounced - Yis-raw-ale’, and means: From H8280 and H410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity: - Israel. Total KJV occurrences: 2,576.. † Now from the Smith’s Bible Dictionary: The description of Israel in the Smith’s Bible Dictionary is extensive and too long to post here; so, I’ll instead just post the link to it: Israel.

David=I could spend days discussing David and his life; literally, an entire Book—II Samuel—covered most of what David accomplished as king of Israel. David was a man after Father’s own heart, and though he made a few mistakes, David always tried to please Father in all that he did; therefore, Father loved David; so much so that, He chose David as the Line to bring forth the Branch, The Bright Morning Star, Immanuel\Emmanuel, God in the Flesh: Jesus. Even though Father chose David, it doesn’t mean that David never sinned as, David indeed did sin. He committed adultery with the wife of one of his soldiers; and, then had that soldier murdered by ordering his being put on the front lines of the hottest part of the battle. David was not perfect; however, he was obedient in the end; and, in the end, he left judgment in Father’s hand. All the other kings of Judah and some of the kings of Israel will be judged; or, compared to David; and, the one thing which can always be said of David, is that, not one time had David ever fallen away into idolatry. But, what else can we take away from David? If you sin: repent to Father and then leave the correction and judgment in Father’s hands. † While researching the etymology of the name David we find that most Bible translators and commentator will render the name David as Beloved; but, as always with important names, the etymology of the name David is disputed. However, we can’t help noticing the distinct similarity of this name with the Hebrew root דוד (dwd) that yields דוד (dod), generally meaning beloved. This word is also the Hebrew word for uncle — I Chronicles 27:32, for instance, speaks of דוד־דויד, or “David’s uncle”: The distinct difference between the name דוד (David) and the word דוד (dod) is that in the name David the letter waw counts for a consonant, while in the word dod it counts for a vowel. A consonant and a vowel are completely different entities and they’ll never mean the same, no matter how many times you write them with the same symbol (in this case the waw). If the name was meant to mean Beloved, then it was perhaps given to David after he became king and beloved. In his father’s household he wasn’t much of a hit, after all. But then, if this name was meant to mean Beloved, why hasn’t history given us the tales of King Dod? Harris Archer Waltke (HAW) Theological Wordbook of the Old Testament lists David under dod but admits that “the name is conjectured to come from dod, beloved, but the etymology is uncertain. It has been compared with the Mari term dawidum, Lsquo;leader,’ but this too is unsure.” Brown Driver Briggs (BDB) Theological Dictionary too lists the name David under the derivations of the root dod, but also makes mention of A.H. Sayce’s note of a sun-god named Dodo — דודה — which was worshipped in East-Jordan Israel. Zion, now known as the city of David, was then apparently known as the city of the god Dod. But where Dod went the way of the dodo, king David is eternally remembered as the beloved king. And this is curious for more than one reason. But whatever the reason, Israel’s identity of a Kingdom is associated with a king whose name is not a regular Hebrew word, but which is spelled identical to the word for Beloved, and pronounced completely different. Perhaps, and this is a wild guess, the name Dod was altered to David to charge it with the tone of the word דוה (dawa), meaning infirmity. † Now from the Strong’s Concordance, we find that it is Hebrew word number: H1732, - דּוד, or דּויד, - dâvid, or dâvı̂yd, pronounced - daw-veed’, or daw-veed’ and means: From the same as H1730; loving; David, the youngest son of Jesse: - David. Total KJV occurrences: 1076.. † Now from the Smith’s Bible Dictionary, where we find that the description of David in the Smith’s Bible Dictionary is extensive and too long to post here; so, I’ll instead just post the link to it: David.

Hebron=Hebron is rich with history for our forefathers; as such, we find that there are 68 verses and 73 matches for the name Hebron, and the Strong’s Hebrew word number—H2275—associated with it in Father’s Word; or, in either the Strong’s Concordance and\or on E-Sword. We read in Genesis 13 that, after Father had Blessed Abram—this was even before He changed his name to Abraham—and told him to move himself and his family—his wife Sari and his nephew Lot—to Mamre, which is Hebron; and, which is also Kirjath-arba, which is also in Canaan: i.e., the Promised Land. Hebron is also where Sarah died and was buried; in the cave of the field of Machpelah, which belonged to Ephron the Hittite, who was the son of Zohar, another Hittite. This was significant; as, Abraham paid cash money—and got a receipt for his purchase—for this piece of land, which as I said, is the Promised Land; and, as such, the muslims truly have no claim on this land!! After Father brought our forefathers up, out of thier bondage to the Egyptians, Joshua and the Israelite Army fought many battles in Hebron before conquering it and taking it for a possession. Once Hebron became Israelite territory, it was given to the Priests in order to be a city of refuge, a sanctuary city where someone who accidentally killed somebody else could flee until trial was conducted. Later still, David too fought many battles in Hebron, as a matter of fact, as we read in I Samuel 30:31 that, Hebron was one of the places that David and his men were wont to haunt. Hebron was the first place that David was made king over the House of Judah, he reigned there over Judah for seven years, six months before being crowned king of the entire House of Israel. There is much more history in Hebron; however, space and time constraints prevent me from expounding further. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H2275, - חֶבְרוֹן, - chebrôn, pronounced - kheb-rone’, and means: From H2267; seat of association; Chebron, a place in Palestine, also the name of two Israelites: - Hebron. Total KJV occurrences: 71.. † Now from the Smith’s Bible Dictionary, where we read: “A city of Judah Joshua 15:54, situated among the mountains Joshua 20:7, 20 Roman miles south of Jerusalem, and the same distance north of Beersheba. Hebron is one of the most ancient cities in the world still existing; and in this respect it is the rival of Damascus. It was a well-known town when Abraham entered Canaan, 3,800 years ago Genesis 13:18. Its original name was Kirjath-arba Judges 1:10, “the city of Arba;” so called from Arba the father of Anak Joshua 15:13,14; 21:13. Sarah died at Hebron; and Abraham then bought from Ephron the Hittite the field and cave of Machpelah, to serve as a family tomb Genesis 23:2-20. The cave is still there, and the massive walls of the Haram or mosque, within which it lies, form the most remarkable object in the whole city. Abraham is called by Mohammedans el-Khulil, “the Friend,” i.e. of God, and this is the modern name of Hebron. Hebron now contains about 5000 inhabitants, of whom some fifty families are Jews. It is picturesquely situated in a narrow valley, surrounded by rocky hills. The valley runs from north to south, and the main quarter of the town, surmounted by the lofty walls of the venerable Haram, lies partly on the eastern slope Genesis 37:14, compare with Genesis 23:19. About a mile from the town, up the valley, is one of the largest oak trees in Palestine. This, say some, is the very tree beneath which Abraham pitched his tent, and it still bears the name of the patriarch.”.

I Chronicles 11:2 And moreover in time past, even when Saul (asked; or, desired) (shaw-ool’) was king, thou wast he that leddest out and broughtest in Israel: and the LORD thy God said unto thee, ‘Thou shalt feed My People Israel, and thou shalt be ruler over My People Israel. ’ ”   —>   time past=This verse picks up at II Samuel 5:2 which reads: II Samuel 5:2 Also in time past, when Saul was king over us, thou wast he that leddest out and broughtest in Israel: and the LORD said to thee, ‘Thou shalt feed My People Israel, and thou shalt be a captain over Israel.’ ”, and completely omits the events which occurred in Hebron, recorded in II Samuel 2:1-4: II Samuel 2:1 And it came to pass after this, that David enquired of the LORD, “saying, Shall I go up into any of the cities of Judah?” And the LORD said unto him, “Go up.” And David said, “Whither shall I go up?” And He said, “Unto Hebron.” [2:2] So David went up thither, and his two wives also, Ahinoam the Jezreelitess, and Abigail Nabal’s wife the Carmelite. [2:3] And his men that were with him did David bring up, every man with his household: and they dwelt in the cities of Hebron. [2:4] And the men of Judah came, and there they anointed David king over the house of Judah. And they told David, saying, That “the men of Jabesh-gilead were they that buried Saul.”.

LORD...God=Notice the 2 different uses of the names\roles\titles of Father in this verse: LORD=As used here is Father in His role\title of Tetragrammaton יהוה, YHVH, or Yahveh, in other words—the personal and sacred name of our Father; God=Father is in His role\title of אלהים, Elohim, denoting the genus God, in other words—Father in His Role of Creator, of all things.

Saul=Son of Kish, of the Tribe of Benjamin. Saul was the first man king of the nation of the House of Israel; which, if you are familiar with Father’s Word, then you’ll know and realize is almost a miracle in and of itself as, back in Judges 20, the Tribe of Benjamin was almost completely wiped out by the other tribes because, they were sottish and allowed perversion to reign in their territories, and they sided with those who raped, abused, and then killed a Levites’s concubine. After the other tribes were through warring against them, there were only roughly 600 people—all men—left in the Tribe. The other tribes had to forfeit some of their daughters in order for the Tribe to continue on. † When we are first introduced to Saul in I Samuel 9:2, he is described as being, “a choice young man, and a goodly: and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people.;” but, he was also a man who could not even find his own donkeys. In fact, he was out searching for them when Father sent His Prophet Samuel to go and anoint him as the first man king. Saul had, and Father gave him, every opportunity to be a great man and king over His People; however, Saul was a man of the flesh, and as such, he allowed his flesh to come between he and Father, he chose flesh over Father, and he sinned against Father by honoring, serving, and worshiping other, false gods. Saul also disobeyed Father on multiple occasions: (1) In I Samuel 14, right after Saul had been made king, Samuel had told Saul to go to Gilgal and await his arrival; but, when Samuel didn’t arrive when Saul thought he should have, Saul made unlawful sacrifices to Father. No sooner had he made these sacrifices when Samuel arrives and sees what he had done. Samuel questions Saul about his offering unlawful sacrifices, and Saul replies that, Samuel had tarried too long, and he was afraid that the Philistines would attack him; therefore, he offered sacrifices himself. Samuel then told Saul that, he had done foolishly: thou hast not kept Father’s Commandment, which He had Commanded Saul: that, had Saul been obedient, then, Father would have established the kingdom of Israel into Saul’ hand for ever. But, since he had not been obedient, Father was going to give the kingdom to another man; (2) We read in I Samuel 15 that, Father, through His Prophet Samuel, told Saul to utterly destroy all the Amalekites—this meant that he was to kill every man, woman, and child, plus, every animal they had. There were also kenites living among these Amalekites whom Saul told to get away from the Amalekites because, they had treated Israel nicely when they came up, out of Egypt, which was an outright lie and which went completely against Father and His command. I challenge anybody to show me in Father’s Word where the kenites aided the Israelites when Father led them up out of Egypt—but, Saul chose not do so, he allowed his army to keep the Amalekite king: Agag, alive; and, they also kept for themselves, many of the best livestock. When Samuel questioned him about this disobedience to Father’s Commands, Saul lied by saying that, the People disobeyed him, and by claiming that they were going to make sacrifices to Father with the king and the livestock which they had kept alive. For this disobedience, Father told Saul through His Prophet that, He rejected Saul and He rejected Saul as the king of Israel. After telling Saul these things, Samuel turned to walk away from Saul; but, Saul reached out to grab ahold of Samuel, and upon doing so, he ripped Samuel’s robe, Samuel immediately turned around and told Saul in a stern voice that, as he had ripped his garment, Father has ripped the kingdom out of his hand and was now going to give it to another man, and not his son. Samuel then tolod Saul to bring Agag to him and upon Agag being brought, Samuel fulfilled Father’s Command and slew Agag. (3) King Saul, after hearing the women singing and saying “Saul hath slain his thousands, and David his ten thousands” Saul became very angry, and from that day until his death, he chased after, in order to kill, David, whom Father had already anointed to be the Second king of the House of Israel; (4) After Samuel had died and Father had abandoned Saul, Saul was about to war against the Philistines; but, Saul was afraid because, he didn’t have Samuel to guide him and seek Father—not that it would have mattered because, Saul probably would have disobeyed what Father would have told him anyway—so, Saul sought out a woman who had a familiar spirit as, he wanted to communicate with Samuel, even though Samuel was dead. This was a big NO NO as, Father Commanded in Leviticus 19:31; 20:36; and Deuteronomy 18:11 that His Children were not to seek or regard those who have or deal with familiar spirits. † The etymology of the name Saul or Shaul comes from the verb שאל .(shaיal) meaning to ask, inquire, borrow, beg: For a meaning of the name Shaul or Saul, New Open Bible Study Edition (NOBSE) Study Bible Name List reads Asked (of God), although God is not referred to in this name. Brown Driver Briggs (BDB) Theological Dictionary interprets our name Saul with Asked (of YHVH). Jones’ Dictionary of Old Testament Proper Names reads a more correct Asked For. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H7586, - שָׁאוּל, - shâ'ûl, pronounced - shaw-ool’, and means: Passive particle of H7592; asked; Shaul, the name of an Edomite and two Israelites: - Saul, Shaul. Total KJV occurrences: 406. † Now from the Smith’s Bible Dictionary, where we read: “(desired), more accurately Shaul. The first king of Israel, the son of Kish, and of the tribe of Benjamin. His character is in part illustrated by the fierce, wayward, fitful nature of the tribe and in part accounted for by the struggle between the old and new systems in which he found himself involved. To this we must add a taint of madness. which broke out in violent frenzy at times leaving him with long lucid intervals. He was remarkable for his strength and activity II Samuel 1:25 and, like the Homeric heroes, of gigantic stature, taller by head and shoulders than the rest of the people, and of that kind of beauty denoted by the Hebrew word “good,” I Samuel 9:2, and which caused him to be compared to the gazelle, “the gazelle of Israel.” His birthplace is not expressly mentioned; but, as Zelah in Benjamin was the place of Kish’s sepulchre II Samuel 21:14, it was probable; his native village. His father, Kish, was a powerful and wealthy chief though the family to which he belonged was of little importance I Samuel 9:1,21. A portion of his property consisted of a drove of asses. In search of these asses, gone astray on the mountains, he sent his son Saul It was while prosecuting this adventure that Saul met with Samuel for the first time at his home in Ramah, five miles north of Jerusalem. A divine intimation had made known to him the approach of Saul, whom he treated with special favor, and the next morning descending with him to the skirts of the town, Samuel poured over Saul’s head the consecrated oil, and with a kiss of salutation announced to him that he was to be the ruler of the nation I Samuel 9:25; I Samuel 10:1. Returning homeward his call was confirmed by the incidents which according to Samuel’s prediction, awaited him I Samuel 10:9,10. What may be named the public call occurred at Mizpeh, when lots were cast to find the tribe and family which was to produce the king, and Saul, by a divine intimation was found hid in the circle of baggage which surrounded the encampment I Samuel 10:17-24. Returning to Gibeah, apparently to private life, he heard the threat issued by Nahash king of Ammon against Jabesh-gilead. He speedily collected an army, and Jabesh was rescued. The effect was instantaneous on the people, and the monarchy was inaugurated anew at Gilgal I Samuel 11:1-15. It should be, however, observed that according to I Samuel 12:12, the affair of Nahash preceded and occasioned the election of Saul. Although king of Israel, his rule was at first limited; but, in the second year of his reign he began to organize an attempt to shake off the Philistine yoke, and an army was formed. In this crisis, Saul, now on the very confines of his kingdom at Gilgal, impatient at Samuel’s delay, whom he had directed to be present, offered sacrifice himself. Samuel, arriving later, pronounced the first curse, on his impetuous zeal I Samuel 13:5-14. After the Philistines were driven back to their own country occurred the first appearance of Saul’s madness in the rash vow which all but cost the life of his soil I Samuel 14:24,44. The expulsion of the Philistines, although not entirely completed, I Samuel 14:52, at once placed Saul in a position higher than that of any previous ruler of Israel, and he made war upon the neighboring tribes. In the war with Amalek, I Samuel 14:48; 15:1-9, he disobeyed the prophetical command of Samuel, which called down the second curse, and the first distinct intimation of the transference of the kingdom to a rival. The rest of Saul’s life is one long tragedy. The frenzy which had given indications of itself before now at times took almost entire possession of him. In this crisis David was recommended to him. From this time forward their lives are blended together [DAVID]. In Saul’s better moments he never lost the strong affection which he had contracted for David. Occasionally, too his prophetical gift returned, blended with his madness II Samuel 19:24. But his acts of fierce, wild zeal increased. At last the monarchy itself broke down under the weakness of his head. The Philistines re-entered the country, and just before giving them battle Saul’s courage failed and he consulted one of the necromancers, the “Witch of Endor,” who had escaped his persecution. At this distance of time it is impossible to determine the relative amount of fraud or of reality in the scene which follows, though the obvious meaning of the narrative itself tends to the hypothesis of some kind of apparition II Samuel 19:28. On hearing the denunciation which the apparition conveyed, Saul fell the whole length of his gigantic stature on the ground, and remained motionless till the woman and his servants forced him to eat. The next day the battle came on. The Israelites were driven up the side of Gilboa. The three sons of Saul were slain. Saul was wounded. According to one account, he fell upon his own sword, I Samuel 31:4, and died. The body on being found by the Philistines was stripped slid decapitated, and the headless trunk hung over the city walls, with those of his three sons I Samuel 31:9,10. The head was deposited (probably at Ashdod) in the temple of Dagon (I Chronicles 10:10). The corpse was buried at Jabesh-gilead I Samuel 31:13.”.

I Chronicles 11:3 Therefore came all the elders of Israel to the king to 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 by Samuel (heard of EL) (shem-oo-ale’).   —>   David made a covenant with them=Here, in I Chronicles 11 it’s “covenant;” whereas, in II Samuel 5:3, it’s “league.” Anyway, David solemnized a covenant between he and the elders of Israel — the representatives of Father’s Children. Once the formality of the covenant was sealed, the leaders came before Father YHVH and anointed David their king. This anointing was for the People’s sake, for David had already been anointed by Father’s Prophet, Samuel, many years prior—when Saul was still king over Israel—to be the future king of Israel following the death of Saul; as Father’s ensample of how a king should not be, Saul was continually disobedient to Father, and therefore, He told Samuel that David was His choice to be the next king.

Anointed David=This is the third and last of David’s three anointing’s: the first was by “Samuel” in I Samuel 16:13; the second was by the “men of Judah” in II Samuel 2:4; and the third by the “elders of Israel” in II Samuel 5:3.

According to the word of the LORD by Samuel=This is also slightly different from II Samuel 5:3, in that, here, Father ensured the verse stated, according to Him through His Prophet Samuel; which was omitted by man in II Samuel 5:3.

Samuel=Son of Elkanah and his wife Hannah—whose name means “Grace.” Hannah was childless like several other famous women in Father’s Word, Namely: Sarai—Abraham’s wife’s name be before Father changed it to Sarah—Rachel—Jacob’s wife and Joseph and Benjamin’s mother—Samson’s mother—Manoah’s un-named wife—and Elisabeth—Zacharias’ wife and John the Baptist’s mother—all of whom Father had shut up their wombs in order that He bring forth a child to do his Will. Hannah went up to Father’s Temple in Shiloh and Prayed to Father, petitioning Him specifically for a son, vowing that, should He grant her petition; then, her son would be under the vow of a Nazarite—Numbers 6—from birth. Father did indeed grant Hannah her petition, and therefore, Elkanah became the father to Father’s Judge—I Samuel 7:6—Priest—I Samuel 7:9—and Prophet—I Samuel 3:20: Samuel. † Samuel was still a young boy—approximately 12 years old according to the Biblical Historian Josephus—when he was placed in Father’s Tabernacle to minister before Father. He then took over the Priesthood after Father called Eli Home to Him. It was Samuel whom Father used to anoint His first 2 man-kings of the House of Israel: first Saul as read in I Samuel 9 and then David in I Samuel 16 the first of two Books named after him. † Samuel was a good Judge, Priest and Prophet, and he reigned over Israel for 40 years, from 1040B.C. to 1000B.C.. However, when he had gotten up in his years, he did as Eli had did before him and he elevated his two sons Joel—also called Vashni in I Chronicles 6:28—and Abiah to the position of priest. That wasn’t so bad; but, also like Eli before him, when his sons became an abomination to both the People and more importantly, Father, he didn’t do anything to put a stop to their practices. Therefore, the People rejected the Priesthood, or more precisely, they rejected Father in favor of a man king to rule over them. It was then that Father used him to anoint His first two man kings. † The etymology of the name Samuel: There are two ways to go with the name Samuel, although it obviously consists of two elements, and the final one is אל, El, the abbreviated form of אלהים, Elohim, denoting the genus God—Father in His Role of Creator of all things: The first part of the name Samuel may come from the noun שם (shem), meaning name. The other way to go to take the first part of the name Samuel from the verb שמע (shama’), meaning to hear: For a meaning of the name Samuel, New Open Bible Study Edition (NOBSE) Study Bible Name List goes with the noun שם and reads Name Of God and adds: a godly name. Alfred Jones’ (Dictionary of Old Testament Proper Names) goes with the verb שמע and proposes Heard Of God. Jones’ explanation is attractive because it seems to fit the story (Hannah prayed for a child and was heard); but, also because, this verb is the base of the name Simeon, which is the name of the tribe where the name Samuel originated. A drawback of Jones’ explanation is that it fails to address what might have happened to the letter ע (ayin) that’s part of the verb but not of the name Samuel. Still, note that the third son of Jesse is named שמעא (Shimea, which is related to Samuel) in I Chronicles 2:13 but שמעה (Shimeah) in II Samuel 13:3 and 13:32, and שמה (Shammah) in 1 Samuel 16:9 and 17:13. The latter variation also omits the letter ayin. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H8050, - שְׁמוּאֵל, - shemû'êl, pronounced - shem-oo-ale’’, and means: From the passive participle of H8085 and H410; heard of YAH; Shemuel, the name of three Israelites: - Samuel, Shemuel. Total KJV occurrences: 140.. † Now from the Smith’s Bible Dictionary, where we read: “Was the son of Elkanah and Hannah, and was born at Ramathaim-zophim, among the hills of Ephraim [RAMAH No. 2]. Before his birth he was dedicated by his mother to the office of a Nazarite and when a young child, 12 years old according to Josephus he was placed in the temple, and ministered unto the Lord before Eli. It was while here that he received his first prophetic call I Samuel 3:1-18. He next appears, probably twenty years afterward, suddenly among the people, warning them against their idolatrous practices I Samuel 7:3,4. Then followed Samuel’s first and, as far as we know, only military achievement, I Samuel 7:5-12, but it was apparently this which raised him to the office of “judge.” He visited, in the discharge of his duties as ruler, the three chief sanctuaries on the west of Jordan --Bethel, Gilgal and Mizpeh I Samuel 7:16. His own residence was still native city, Ramah, where he married, and two sons grew up to repeat under his eyes the same perversion of high office that he had himself witnessed in his childhood in the case of the two sons of Eli. In his old age he shared his power with them I Samuel 8:1-4, but the people dissatisfied, demanded a king, and finally anointed under God’s direction, and Samuel surrendered to him his authority I Samuel 12:1, ... though still remaining judge I Samuel 7:15, He was consulted far and near on the small affairs of life I Samuel 9:7,8. From this fact, combined with his office of ruler, an awful reverence grew up around him. No sacrificial feast was thought complete without his blessing Ibid I Samuel 9:13. A peculiar virtue was believed to reside in his intercession. After Saul was rejected by God, Samuel anointed David in his place and Samuel became the spiritual father of the psalmist-king. The death of Samuel is described as taking place in the year of the close of David’s wanderings. It is said with peculiar emphasis, as if to mark the loss, that “all the Israelites were gathered together” from all parts of this hitherto-divided country, and “lamented him,” and “buried him” within his own house, thus in a manner consecrated by being turned into his tomb I Samuel 25:1. Samuel represents the independence of the moral law, of the divine will, as distinct from legal or sacerdotal enactments, which is so remarkable a characteristic of all the later prophets. He is also the founder of the first regular institutions of religious instructions and communities for the purposes of education.”.

11:4 The taking of Jebus

I Chronicles 11:4 And David and all Israel went to Jerusalem (founded peaceful; or, the habitation of peace) (Yer-oo-shaw-lah’-im), which is Jebus (trodden, that is, threshing place; and; threshing-floor) (yeb-oos’); where the Jebusites (trodden, that is, threshing place) (yeb-oo-see’) were, the inhabitants of the land.   —>   David and all the warriors of Israel went up to conquer the city and make it the city where the king of Israel would reside. One slight problem—which really won’t be a problem for David and the warriors of Israel—the city was inhabited by the Jebusites, who—falsely—believe they can withstand the torrent which is about to engulf them. They’re even bold enough to issue a challenge to David and his men. Of course, part of the reason they are so bold is because they know their lineage. What is their lineage? Their ancestors had been mating with the fallen angels who had returned after the flood of Noah’s day. This makes them giants, hence their boldness—for further clarification, see: Genesis 6; and Dr. Bullingers Companion Bible Appendix 23 and 25. They obviously either haven’t heard what David did to Goliath; or, these Jebusites think they’re mightier and stronger than the Philistine giants. They’re about to find out they’re wrong.

Jerusalem=Jerusalem, like several other of the cities of our forefathers, is rich in history. When our forefathers moved into the Promised Land, Jerusalem—Jebus as it was known as at the time; though, we can also go back as far as the Book of Joshua; Joshua 10:1, and the Book of Judges; Judges 1:8 and read that it had already been called Jerusalem—was in the hands of the Canaanites, and more specifically, the Jebusites. It stayed that way for hundreds of years before David, as king, mustered the troops to fight against the Jebusites and capture Father’s most favorite place in all His Created Universe. † We find in the entomology of the name Jerusalem that, without a doubt, the second and dominant part of the name reminded—then and now—of the word שלום (shalom), meaning: peace. The root of this word, שלם (shalem), denotes completeness, wholeness and soundness: In this sense, the name Jerusalem is related to some other famous names from the David saga: Solomon and Absalom. The first part of the name Jerusalem may likely have reminded a Hebrew audience of the verb ירה (yara), throw, cast or shoot; Perhaps the name Jerusalem was never changed, but only Hebraized, because it seems to mean Rain Of Peace. Jerusalem was to be the radiating heart of a world of completeness and wholeness. It seems that history supplied her with a most suiting name. As I said in the opening of the description here; Jerusalem is rich with history, far too much to list here; but, of particular note, or importance is this tidbit: it was the land that our Father took to be His Wife;—Ezekiel 16:3—but, as can be read in Jeremiah 3:8, because of our forefathers being sottish, He issued her a bill of divorcement. † Now from the Strong’s Concordance, we find it is Hebrew word number: H3389, - ירוּשׁלם, or ירוּשׁלים, - Yerûshâlaim, or Yerûshâlayim, pronounced - Yer-oo-shaw-lah'-im, or Yer-oo-shaw-lah'-yim , and means: A dual (in allusion to its two main hills (the true pointing, at least of the former reading, seems to be that of H3390)); probably from (the passive participle of) H3384 and H7999, founded peaceful; Jerushalaim or Jerushalem, the capital city of Palestine: - Jerusalem.. † Now from the Smith’s Bible Dictionary, where we read: The description of Jerusalem in the Smith’s Bible Dictionary is extensive and too long to post here; so, I’ll instead just post the link to it: Jerusalem.

Jebus=Jebus was the city and home of the Jebusites; and, was the former name of the House of Judah’s Capital City, which David renamed: Jerusalem, after capturing\conquering the Jebusites. † It’s sort of funny in a non-humorous kind of way that, the Jebusites are mentioned in 39 verses with 41 matches; but, yet, their capital city of Jebus is only mentioned in 4 verses with 4 matches: Judges 19:10 and 19:11; and I Chronicles 11:4 and I Chronicles 11:5. † The etymology of the name Jebus is derived from the common Hebrew verb בוס (bus), meaning to trample down: For a meaning of the name Jebus, New Open Bible Study Edition (NOBSE) Study Bible Name List reads Trodden Underfoot. Jones’ Dictionary of Old Testament Proper Names has Treading Down. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H2982, - יְבוּס, - yebûs, pronounced - yeb-oos’, and means: From H947; trodden; that is, threshing place; Jebus, the aboriginal name of Jerusalem: - Jebus. Total KJV occurrences: 41.. † Now from the Smith’s Bible Dictionary, where we read: “(threshing-floor), one of the names of Jerusalem, the city of the Jebusites, are called JEBUSI Joshua 15:8; 18:16,28; Judges 19:10,11; I Chronicles 11:4,5, [JERUSALEM].”.

The Jebusite(s)=There is very much history\information concerning “The Jebusite” and the Strong’s Hebrew word associated with it; Hebrew word number: H2983. The name, title, or word, Jebusite, is mentioned 14 times in Father's Word, 12 of which, are outside the genealogical listings of Genesis 10 and I Chronicles 1; however, the Strong’s Hebrew word associated with it, is mentioned in 39 verses with 41 matches. The Jebusite was the founder of Jebus; however, after our forefathers inhabited the land, they renamed it: Jerusalem. The Citadel was afterward Zion, which was South of Moriah II Samuel 5:6-9, we can compare this with Ezekiel 16:3,45 which explains the connection of the Jebusite here, with the Amorite and the Hittite (Heth) of v1:15 below. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H2983, - יבוּסי, - yebûsı̂y, pronounced - yeb-oo-see’, and means: Patrial from H2982; a Jebusite or inhabitant of Jebus: - Jebusite(-s).. † Now from the Smith’s Bible Dictionary, where we read: “The Jebusites, were descended from the third son of Canaan Genesis 10:16; I Chronicles 1:14. The actual people first appear in the invaluable report of the spies Numbers 13:29. When Jabin organized his rising against Joshua, the Jebusites joined him Joshua 11:3. “Jebus, which is Jerusalem," ” lost its king in the slaughter of Beth-horon Joshua 10:1,5,26, with which we can compare with Joshua 12:10. Was sacked and burned by the men of Judah Judges 1:21, and its citadel finally scaled and occupied by David II Samuel 5:6. After this they emerge from the darkness but once, in the person of Araunah the Jebusite, “Araunah the king,” who appears before us in true kingly dignity in his well-known transaction with David II Samuel 24:23; I Chronicles 21:24,25.”.

11:5 The taking of Jebus

I Chronicles 11:5 And the inhabitants of Jebus said to David, “Thou shalt not come hither.” Nevertheless David took the castle of Zion (a monumental or guiding pillar; or, sunny, height) (tsee-yone’), which is the city of David.   —>   These verses here in I Chronicles 11 don’t really do any justice as to what truly was said by the Jebusites; and, what our forefathers did in response. So, let’s read what really transpired, from II Samuel 5: II Samuel 5:6 And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, “Except thou take away the blind and the lame, thou shalt not come in hither: ” thinking, David cannot come in hither.   —>   Sadly, the KJV 1611 translators have really done a poor translation of this verse. What the Jebusites really said to David was this; “You king David, and your Israelite Army, are so weak; and we so strong, that, even our blind and our lame can prevent you from entering into our city.” These Jebusite giants were so over confident that they thought they could withstand any attack by Israel. They just didn’t realize that with Father YHVH on your side, you have the victory — David had Father; whereas, the Jebusites did not. David and our forefathers; because of Father being on their side, got the victory. [5:7] Nevertheless David took the strong hold of Zion: the same is the city of David.  —>
Strong hold of Zion=This is the hill of Ophel which is immediately south of Mount Moriah. Zion=Dr. Bullinger notes the following in his Companion Bible and also in his Book Number in Scripture: “This is the first occurrence of the 154 times it is mentioned in the Old Testament. The number One Hundred Fifty-four being a multiple of 7 (Seven: Spiritual Perfection\Completeness) by 22 (TWENTY-TWO: Being the double of eleven, has the significance of that number in an intensified form, —disorganization and disintegration, especially in connection with the Word of God. For the number two is associated with the second person of the Godhead, the living Word. It is associated with the worst of Israel’s kings,—Jeroboam (I Kings 14:20), and Ahab (I Kings 16:29), each reigning 22 years. Eleven, we have seen, derives its significance by being an addition to Divine order (10), and a subtraction from Divine rule (12). These are two of the three ways in which the written Word of God can be corrupted—the third being alteration. “The words of the LORD are pure words”—words pertaining to this world and therefore requiring to be purified. But these words have been altered, taken from, and added to by man. Is there anything in this which connects it with the fact that the letters of the alphabet (Hebrew) are twenty-two in number? Does it point to the fact that the revelation of God in being committed to human language and to man’s keeping would thereby be subject to disintegration and corruption?), Zion is also used later in Father’s Word (especially in prophesy) of the whole city.”.

Zion=Zion, or, Mount Zion, was the easternmost of the two hills of ancient Jerusalem—which at the time of David’s capturing the city, was still known as Jebus—it lay on the South-Eastern side of the city, located within the city itself—with that being said, you have to understand that though Zion was within the city, at the same time, it was also separate unto itself as it sat atop the hill. When David and our forefathers of the Israelite army defeated the Jebusites and captured Jerusalem, king David established Zion as the royal Capital, and Mount Zion and the citadel which had been built by the Jebusites, became his citadel; or, palace; and, it was also renamed at that time to, “the City of David.” Beings it sat atop a hill, it was the perfect place as, it afforded the king a beautiful, clear, unobstructed view of all Jerusalem. In the Old Testament, Zion is overwhelmingly a poetic and prophetic designation, and is very infrequently used in ordinary form of spoken or written language. It usually has emotional and religious overtones; but, it is not clear why the name Zion, rather than Jerusalem, should carry these overtones. The religious and emotional qualities of the name, arise from the importance of Jerusalem as the royal city and the city of the Father’s Temple. Mount Zion is the place where Father dwells—Isaiah 8:18; Psalm 74:2,—the place where He is king—Isaiah 24:23—and where He installed His man king, king David—Psalm 2:6—all these attributes make clear to see why it was the seat of action in our forefather’s history. † The etymology of the name Zion: Because Zion was originally not Israeli, the name Zion comes to us probably from a language other than Hebrew. Harris Archer Waltke (HAW) Theological Wordbook of the Old Testament mentions an Arabic root s-w-n, meaning to protect or defend, which may give Zion the meaning of fortress. Others (says HAW Theological Wordbook of the Old Testament) suggest derivation from a root saha, be bald. Spelled the way it is, however, the name Zion is identical to the Hebrew word ציון (sayon) either meaning place of dryness, or monument: On the Biblical canvass, the name Zion means Dry Place. Jones’ Dictionary of Old Testament Proper Names reads Very Dry. New Open Bible Study Edition (NOBSE) Study Bible Name List goes with the Arabic cognate mentioned above, and reads Fortress. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H6726, - צִיּוֹן, - tsı̂yôn, pronounced - tsee-yone’, and means: The same (regular) as H6725; a monumental or guiding pillar; Tsijon (as a permanent capital), a mountain of Jerusalem: - Zion. Total KJV occurrences: 154.. † Now from the Easton’s Bible Dictionary, where we read: “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 Joshua 15:63; II Samuel 5:7, he built on it a citadel and a palace, and it became “the city of David” I Kings 8:1; I Kings 19:21; I Kings 19:31; I Chronicles 11:5. In the later books of the Old Testament this name was sometimes used Psalms 87:2; 149:2; Isaiah 33:14; Joel 2:1, to denote Jerusalem in general, and sometimes God’s chosen Israel Psalms 51:18; 87:5. In the New Testament (see SION) it is used sometimes to denote the Church of God Hebrews 12:22, and sometimes the heavenly city Revelation 14:1.”.

11:6 Forces. (Chief, Joab.)

I Chronicles 11:6 And David said, “Whosoever smiteth the Jebusites first shall be chief and captain.” So Joab (YHVH-fathered); or, whose father is YHVH) (yo-awb’) the son of Zeruiah (wounded; or, balsam) (tser-oo-yaw’) went first up, and was chief.   —>   Let us again turn to II Samuel 5 to read how this was written, and what was stated there: [5:8] And David said on that day, “Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, that are hated of David’s soul, he shall be chief and captain.” Wherefore they said, “The blind and the lame shall not come into the house.”   —>   To the gutter=David wasn’t too pleased with the Jebusites boldness in their rebuke of the strength of Father YHVH; or, himself and his army, he therefore was issuing a command, or, challenge, to his men that, whosoever broke through the city walls so that the rest of the army could follow and defeat their enemy, would be made a ruler over many men. In the phrase “to the gutter,” in the Hebrew, this means “by, or through the zinnor.” The “zinnor” was a rock cut passage from the lower Gihon, or En-rogel—today called the Virgin’s fount on the east of Ophel—which brought water through the passage to the city. In other words, this was how the city was supplied with water, and even a siege could not stop the water from flowing to the city. We can compare what David was saying here, with how the city looked in the future, when Nehemiah and the Israelites were about to move back into it and rebuild it, as can be read in Nehemiah 2: Nehemiah 2:11 So I came to Jerusalem, and was there three days.   —>   Nehemiah loved their Capital City and could not wait to get back and start rebuilding it; but, he would be surprised how destroyed he would find the city once he got there. Once there, shocked isn’t a strong enough word to describe what he found. He spent three days looking around and surveying the damage that Nebuchadnezzar and his men had done. [2:12] And I arose in the night, I and some few men with me; neither told I any man what my God had put in my heart to do at Jerusalem: neither was there any beast with me, save the beast that I rode upon.  —>
Nehemiah hadn’t taken anything except himself, some men, and the animals they rode upon back to Jerusalem. Listen now to how he describes finding the once beautiful city: [2:13] And I went out by night by the gate of the valley, even before the dragon well, and to the dung port, and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire.   —>   Nehemiah finds that, all the walls are no longer standing; even the gates were burned upon their hinges. When Nebuchadnezzar and his men besieged the city seventy years previous, sadly, they utterly gutted it. [2:14] Then I went on to the gate of the fountain, and to the king’s pool: but there was no place for the beast that was under me to pass.   —>   Rubble was strewn everywhere making riding upon an animal impossible; heck, in a lot of the places, even the animals themselves couldn’t pass.

Returning to the present, we find David is telling his men that, they need to find a way into the city. Whosoever...shall be chief and captain=Our verse here in I Chronicles 11:6 answers who made it first, and thus became “chief and captain.” It was David’s sister’s son—David’s nephew—Joab, who made it up to Zinnor first. This is also how he was made captain of David’s little rag-tag army. Josephus says in his writings that, a man named Araunah who was a friend of David’s, owned property near to Jerusalem, and it was probably he, who revealed the secrets of the passage to Joab in order for him and the army to gain entry, and thus defeat the Jebusites. David rewarded Araunah by sparing him his life after the Israelites took the city, and we read of him again, in, II Samuel 24:16. The blind and the lame=This phrase really has nothing to do with the lame and\or the handicapped; for, it is only in reference to the strength and fortification of the city of Jebus itself. Father takes care of the handicapped, and he loves them very much. When a handicapped person speaks out for Father, it has a very strong influence on those listening; as, they can see the love of Father through that handicapped person. Again, the phrase and the slam given by the Jebusites, was because they truly believed that they could not be defeated by anyone.

Joab=Of the 125 verses mentioning him, and the 146 matches for his name and the Strong’s Hebrew word number—H3097—associated with his name, Joab, is the most spoken about of David’s three nephews by his sister Zeruiah; three of those 125 verses and 146 matches—Ezra 2:6; 8:9; and Nehemiah 7:11—are of Joab’s descendants. Joab was Zeruiah’s middle son, with Abishai being the older, and Asahel being the younger. Some of Joab’s more notable facts are: Before David became king of the entire House of Israel; while Saul’s son Ish-bosheth was king of the divided House of Israel, appointed by Saul’s captain Abner, Joab and a contingency of men met to face off with Abner and his men at the Pool of Gibeon. The men had gathered to conduct mock-war in order to prevent all-out war between the two nations; however, sadly, their simulated war of sending out 12 men from each side to fend against each other in a “winner take all” mock war sport quickly escalated into something more sinister: war, as each man grabbed his foe by the beard and they all thrust each other through with their weapons of war, killing each other. That little war-play intensified and worsened; and, the next thing they all knew, they were engaging in real war, with Joab’s 600 battle-tested warriors overpowering Abner’s men who had just suffered a major defeat at the hands of the Philistines. It was at this little mock-war which quickly turned into true war that Joab’s younger brother Asahel chased down the more experienced Abner, who warned him off three times to no avail, and when Asahel charged; Abner had no choice but to defend himself; and, he slew the younger, less experienced Asahel. Joab considered it murder, and later, he conspired and murdered Abner for it. Because of his courage and leading the assault on the fortress of Jebus, Joab was promoted to the rank of General as can be read in I Chronicles 11:4-6 and 27:34. † The etymology of the name Joab consist of two elements: The first one being יה (Yah) = יהו (Yahu) = יו (Yu), which in turn are abbreviated forms of the Tetragrammaton יהוה, YHVH, or Yahveh, the sacred name of Father. This very short abbreviation of YHVH also occurs in the names Jochebed and Jonathan. The second element of the name Joab is אב (ab): The name Joab means Yah Is Father. New Open Bible Study Edition (NOBSE) Study Bible Name List reads Yahveh Is Father. Jones’ Dictionary of Old Testament Proper Names reads Lord Father or Whose Father Is The Lord. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H3097, - יוֹאָב, - yô'âb, pronounced - yo-awb’, and means: From H3068 and H1; Jehovah-fathered; Joab, the name of three Israelites: - Joab. Total KJV occurrences: 145.. † Now from the Smith’s Bible Dictionary, where we read: “The most remarkable of the three nephews of David, the children of Zeruiah, David’s sister. Joab first appears after David’s accession to the throne at Hebron. Abner slew in battle Asahel, the youngest brother of Joab; and when David afterward received Abner into favor, Joab treacherously murdered him. There was now no rival left in the way of Joab’s advancement, and at the siege of Jebus he was appointed for his prowess commander-in-chief — “captain of the host.” In the wide range of wars which David undertook, Joab was the acting general. He was called by the almost regal title of “lord," ”in II Samuel 11:11 and “the prince of the king’s army” in I Chronicles 27:34. In the entangled relations which grew up in David’s domestic life he bore an important part, successfully reinstating Absalom in David’s favor after the murder of Amnon (II Samuel 14:1-20). When the relations between father and son were reversed by the revolt of Absalom, Joab remained true to the king, taking the rebel prince’s dangerous life in spite of David’s injunction to spare him, and when no one else had courage to act so decisive a part II Samuel 18:2 and 11-15. The king transferred the command to Amasa, which so enraged Joab that he adroitly assassinated Amasa when pretending to welcome him as a friend in II Samuel 20:10. Friendly relations between himself and David seem to have existed afterward (II Samuel 24:2), but at the close of his long life, his loyalty, so long unshaken, at last wavered. “Though he had not turned after Absalom, he turned after Adonijah” (I Kings 2:28). This probably filled up the measure of the king’s long-cherished resentment. The revival of the pretensions of Adonijah after David’s death was sufficient to awaken the suspicions of Solomon. Joab fled to the shelter of the altar at Gibeon, and was here slain by Benaiah.”.

Zeruiah=There are 25 verses with 26 matches in Father’s Word for David’s sister Zeruiah and the strong’s Hebrew word number—H6870—associated with her name. Of these 25 verses with 26 matches, 1—I Chronicles 2:17—lists her as David’s sister, and in every other verse and match for her name, we read: “son(s) of Zeruiah”. Of the woman herself, we know nothing, not even her husband’s name. The only thing we do know for sure is, that, she was indeed David’s sister, and the mother of three of David’s heroes. † The etymology of the name Zeruiah: Scholars are in disagreement about the meaning and etymology of the name Zeruiah. New Open Bible Study Edition (NOBSE) Study Bible Name List and Brown Driver Briggs (BDB) Theological Dictionary think that the name Zeruiah comes from the unused root צרה and its sole derivative, the noun צרי, meaning balsam: And thus, for a meaning of the name Zeruiah, NOBSE Study Bible Name List reads Balsam, which would require the masculine noun צרי (sari) to be made feminine by adding the regular letter ה (he). Note that by so doing our word or name terminates in יה (Yah) = יהו (Yahu) = יו (Yu), which in turn are abbreviated forms of the Tetragrammaton יהוה, YHVH, or Yahveh, the sacred name of Father. This could be an exception (others are the names Aiah, Arieh and Zibiah) but since the name Zeruiah doesn’t exist as a regular noun, this forced feminization might in fact be a reference to the Lord, and Zeruiah means Balsam Of Yah. Jones’ Dictionary of Old Testament Proper Names won’t have any of that, and goes after an unused and hitherto unknown root צרה, which is strikingly similar to the root shown above, and which shows up in Chaldean and Syriac as a verb meaning to cleave. Hence Jones reads Cleft. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H6870, - צְרוּיָה, - tserûyâh, pronounced - tser-oo-yaw’, and means: Feminine participle passive from the same as H6875; wounded; Tserujah, an Israelitess: - Zeruiah. Total KJV occurrences: 26.. † Now from the Smith’s Bible Dictionary, where we read: “The mother of the three leading heroes of David’s army—Abishai, Joab and Asahel — known as the “sons of Zeruiah.” Of Zeruiah's husband there is no mention in the Father’s Word.”.

11:7-9 The taking of Jebus.

I Chronicles 11:7 And David dwelt in the castle; therefore they called it the city of David.   —>   If I haven’t stressed strong enough, or made clear yet, how this entire area was laid out, and what all transpired; allow me to do so now: The city of Jebus,\Jerusalem is located 14 miles west of the Dead Sea, 33 miles east of the Mediterranean. Bethlehem lies about 5 miles to the southeast. The city is situated on an uneven rocky plateau at an elevation of 2,550 feet. It is 3,800 feet above the level of the Dead Sea. It is poetically called “beautiful in elevation, the joy of the whole earth” in Psalms 48:2. Its location has helped to give it prestige and protection. Jerusalem stands at a point where three steep-sided little ravines join to form one valley. They are the Kidron, Tyropoeon, and Hinnom valleys. The Kidron runs north and south and lies on the east of the city. Between it and the Tyropoeon Valley—also north-south—a long, narrow spur extends southward; on this stood the Jebusite town conquered by David. Then a esternmost hill, known as Zion, stands between the Tyropoeon and the Hinnom, which runs north and south and then curves in an easterly direction to join the other two valleys. To the east of the Kidron rises the Mount of Olives. Anyway, Mount Zion was a fairly large Mount which atop the Mount sat a fortified stronghold, this Mount was completely separate from the city of Jebus. What happened was, David and his men conquered and destroyed the city of Jebus pretty easily; however, once they overran Jebus, they still had to conquer the fortified Mount. It was this fortified Mount from which the Jebusites told David that, even if they cleared our all their army and left only the blind and the lame, David and his men would not be able to capture the fort. It was this fortified citadel which David told his men that, whoever did capture it, would be made chief and captain. Joab led a force and went up and was able to capture it and, then once it was in Israel’s hands, David rebuilt the citadel, made it his own castle, and they renamed the Mount: the city of David.

City of David=Which was on Jebus, and therefore, not on the West side of the city. This is also the first occurrence of this phrase in Father’s Word, and it is mentioned forty-one other times in the Old Testament, five— the number of grace—of them used of Zion: II Samuel 5:7,9; I Kings 8:1; I Chronicles 11:5, and II Chronicles 5:2. Usually when someone conquered a city, that city was then named for the person who conquered it, as is the case here. They re-named Zion to “The City of David,” David later renamed it Jerusalem or “habitation of peace.”

I Chronicles 11:8 And he built the city round about, even from Millo (a rampart (as filled in), that is, the citadel; or, a rampart or mound) (mil-lo’) round about: and Joab repaired the rest of the city.   —>   Once our forefathers had defeated the Jebusites, they set about to rebuild both the newly renamed “City of David,” and the newly renamed city of “Jerusalem.” As we read here, David put his nephew Joab in charge of all this construction and rebuilding, in other words, he redirected his army’s course, so to speak, and now set them to rebuilding and fortifying his newly acquired cities.

Millo=Opinions by all the different scholars differ on what Millo actually was: Some believe it was just a fortification; some believe it was the citadel which David moved into after he had had it restored; some believe it was a wall which Joab had re-strengthened in order to protect the city; while, some others believe that, it probably was the Canaanite name of some fortification, consisting of walls filled in with earth and stones, which protected Jerusalem on the north as its outermost defense. This author is unsure as, he was not present when this rebuilding was taking place; so, I cannot factually state, I can only offer conjecture: I believe this, beings we know that the citadel was on a hill, and since both the Strong’ Concordance, and the Smith’s Bible Dictionary state that Millo was “a rampart, or a mound;” I believe it was a strengthened wall, made up of earth and stone, built around the base of Mount Zion, now known as “The City of David,” in order to further bolster the protection the king’s city and palace. † The etymology of the name Millo . † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H4407, - מִלּוֹא or מִלֹּא, - millô' or millô', pronounced - mil-lo’ or mil-lo’, and means: From H4390; a rampart (as filled in), that is, the citadel: - Millo. See also H1037. Total KJV occurrences: 9.. † Now from the Smith’s Bible Dictionary, where we read: “(a rampart, mound) a place in ancient Jerusalem. Both name and place seem to have been already in existence when the city was taken from the Jebusites by David II Samuel 5:9; I Chronicles 11:8. Its repair or restoration was one of the great works for which Solomon raised his “levy,” I Kings 9:15,24; 11:27, and it formed a prominent part of the fortifications by which Hezekiah prepared for the approach of the Assyrians II Chronicles 32:5. The last passage seems to show that “the Milo” was part of the “city of David,” that is, of Zion, compare with II Kings 12:20.”.

I Chronicles 11:9 So David waxed greater and greater: for the LORD of hosts was with him.   —>   Why did David wax, meaning: become or, grow, stronger? Because, Father was with him, and why was Father with him? Because, he Honored, Served, and Worshiped Father.

LORD of hosts=This is Father in His role or title of YHVH Tseva'ot, Tsebâ'âh; or, — YHVH Sabaioth if we translate it, it is Father in His role of being over His Army. We read in II Samuel 5:10, that His Title is slightly expanded to: “LORD God of hosts,” now including ELOHIM, i.e., — Creator of All things in the Title.

11:10-12:37 Forces. Chiefs,
   mighty men.
11:10-12:37 THE FORCES.
   (Division)
11:10-47 David’s mighty
   men.
11:10-47 DAVID’s MIGHTY
   MEN. (Introversion.)
11:10 The mighty men.
   The chiefs.

I Chronicles 11:10 These also are the chief of the mighty men whom David had, who strengthened themselves with him in his kingdom, and with all Israel, to make him king, according to the word of the LORD concerning Israel. —>
Who strengthened themselves with him=This should actually read, “who held strongly with him,”. These captains of David’s are introduced here—in I Chronicles 11—at the beginning of David’s reign, instead of at the end of it,—as recorded in II Samuel 23:8-39. Both positions are full of instruction: here in I Chronicles 11, we see moral (according to the Word of the LORD); whereas, in II Samuel 23, it’s chronological.

In the next three verses, we’ll read of the three fiercest of all of David’s warriors. These three mighty men of David’s were Generals of his army, and they were with him right up to the end of his reign as read in II Samuel 23:8-39. Of all the mighty men of war who had fought by David’s side up to his last days, it was these three who stood out as the greatest; and, whom David talked about while on his deathbed. These three were: (1) his nephew, Joab, the son of his sister Zeruiah; (2) Jashobeam, a Hachmonite who fought and killed eight hundred Philistines with his spear; and lastly, (3) Eleazar, the son of Dodo who was afraid of nothing and stood with David as they were fighting against the Philistines, when all the other of David’s host had ran from the battlefield in fear.

Chief of the mighty men= Israel’s Army—also called “the host”—comprised all males over the age of 20. From this were organized 12 Divisions of 24,000 men, commanded by 12 of David’s 30 Captains who were under his 3 Generals. The number of men wasn’t so important as actually having Father solidly behind David and His Host—yes, I purposely used “Upper Case ‘H’s’ ” on both words “His” and “Host” in order to signify that the Host was Father’s, not David’s.

11:11 The mighty men.
   The chiefs.

I Chronicles 11:11 And this is the number of the mighty men whom David had; Jashobeam (people will return; or, to whom the people turn) (yaw-shob-awm’), an Hachmonite (skilful; or, wise) (khak-mo-neeי), the chief of the captains: he lifted up his spear against three hundred slain by him at one time.   —>   We read of this same accounting back when we Studied II Samuel 23. There are several things to consider concerning this rendering: (1) as I mentioned in the previous verse, v11:10, back in II Samuel 23, the accounting and tribute was rendered at the end of David’s reign, in other words, as he lay on his deathbed dying, here, we’re reading of it at the beginning of his reign; (2) though the words were spoken by David, it was actually a Divine Oracle from Father, in other words, Father was speaking though David—this should put you in the mind of how Father’s Spirit will speak through the mouths of His Elect when they are delivered up to satan in his role of anti–christ—the pretend to be jesus—at the end of this Age; (3) also there, this Jashobeam was identified as being the “Tachmonite”—which is a fancy word which means either exceedingly skillful or wise—the verce actually reads: II Samuel 23:8 These be the names of the mighty men whom David had: The Tachmonite that sat in the seat, chief among the captains; the same was Adino the Eznite: he lift up his spear against eight hundred, whom he slew at one time.   —>   So, we see that his name was “Adino” and he was an “Eznite,” and also there, it is written and recorded that he slew 800 Philistines, whereas, here, he has slain only 300 Philistines. In either case, a mighty warrior he was!

Mighty men=This bears further scrutiny and research as; if you look at the Strong’s Concordance definition of “mighty men,” Hebrew word 1368, you will see it is the same “gibbor” used in Genesis to denote an offspring of the fallen angels, however, it is entirely possible and probable that it is a case of one word having two separate and distinct meanings, especially considering that it is highly unlikely that David employed any giants in his army.

Jashobeam=Jashobeam was the son of a man named Zabdiel as we read in I Chronicles 27:2. He—Jashobeam, not his father—joined onto David and his men in Ziplag and was first among the chief of the mighty men of David, he was an extremely fierce and mighty warrior, and it is written of him that he slew either 300 men—I Chronicles 11:11—or 800 men—II Samuel 23:8—single-handedly at one setting, an impressive feat in either case by anybody’s standards. † The etymology of the name Jashobeam consists of two parts: The first part of our name comes from the verb שוב (shub), meaning to return: The name Jashobeam starts with the letter yod, which makes the verb active: he will shub. The second part of the name Jashobeam is the noun עם ss(יam), meaning people. For a meaning of the name Jashobeam, New Open Bible Study Edition (NOBSE) Study Bible Name List reads: Let The People Return. Jones’ Dictionary of Old Testament Proper Names proposes He Will Return Among The People. † There is much confusion amongst all the different Biblical scholars concerning our Jashobeam. The confusion arises in his name—is it truly Jashobeam, or is it Josheb-basshebeth—in the Title—the tachmonite—II Samuel 23:8—or Hachmonite—I Chronicles 11:11—and the phrase “that sat in the seat”—II Samuel 23:8. There’s some question on whether the curious name Josheb-basshebeth is actually a name. The most popular modern translations (NAS, NIV, Green, ASV, Darby) think so, but Webster and the revised Webster, the Old King James and the revised KJV21 version, Young and some others, cling to translating this not-name into a part of the narrative. The Dutch NBG (1951) solves the problem by making Josheb-basshebeth an inhabitant of an unknown town called Sebet, which is curious because the much older Statenvertaling lists our boy Josheb-basshebeth, same as the German translations of Elberfelder (1905) and Schlachter (1951). The Luther translations dubiously omit the troublesome Josheb-basshebeth and insert the name of Jashobeam. The name Josheb-basshebeth is a repetition in the tradition of “swarmers that swarm” and “creepers that creep”—Genesis 1:21, 1:24—and comes from the verb ישב (yashab), meaning to sit, remain or dwell: In between these two expressions of the same verb sits the particle ב (be), meaning in or by: Our name is constructed from the verb ישב (yashab), meaning to sit + the particle ב (be), meaning in or by + and the noun שבת (shebet), meaning seat, and translates to something like He Who Sits On The Seat. The Bible translations mentioned above, which translate ישב בשבת as part of the narrative, read things like, “Sitting in his seat is the Tachmonite, head of the captains” (Young), or, “The Tachmonite that sat in the seat” (Webster), or even more daring, “The Tachmonite who sat in the chief seat among the captains” (KJV21). † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H3434, - יָשָׁבְעָם, - yâshobיâm, pronounced - yaw-shob-awmי, and means: From H7725 and H5971; the people will return; Jashobam, the name of two or three Israelites: - Jashobeam. Total KJV occurrences: 3.. † Now from the Smith’s Bible Dictionary, where we read: “(to whom the people turn), named first among the chief of the mighty men of David I Chronicles 11:11. He came to David at Ziklag. His distinguishing exploit was that he slew 300 (or 800,) II Samuel 23:8 men at one time.”.

Hachmonite=First concerning the etymology, from Abarim Publications.com, where we read: “There’s a bit of a mystery surrounding the three names Hachmoni, Hachmonite and Tahchemonite. They occur only once in the Bible; all three together and in texts that seem to contradict each other (although usually when Biblical texts seem at odds with each other, there's treasure to be unearthed). The name Tahchemonite occurs in 2 Samuel 23:8, where we learn the names of the mighty-men of king David. The first mighty-man mentioned there is Josheb-basshebeth, a Tahchemonite, who had slain eight hundred at one time. This man was also called Adino the Eznite (means something like He Who Delights In The Spear) for just that reason. But in the parallel text of 1 Chronicles 11:11, the first mentioned mighty-man is Jashobeam (means something like Let The People Return), the son of a Hachmonite (identified as Zabdiel in 1 Chronicles 27:2), who once killed three hundred at one time. It’s been suggested that perhaps the two are the same person. But in 1 Chronicles 27:32 we learn of a man called Jehiel, who is a son of Hachmoni. He tutors the sons of David together with David’s uncle Jonathan. Curiously, the personal name Hachmoni and the ethnonym Hachmonite are spelled identical. Brown Driver Briggs (BDB) Theological Dictionary, even, only treats Tahchemonite as ethnonym and reckons Jashobeam not a Hachmonite but a son of Hachmoni, just like Jehiel. We’ll probably never get to the bottom of this. Etymology of the name Hachmoni: What we do know is that the three names Hachmoni, Hachmonite and Tahchemonite come from the root-verb חכם (hakam), meaning to be wise: The name Hachmoni is the word hakam seasoned for sound with the vowel waw and postfixed with the letter nun, which is the common Hebrew construct that leads to a personification of the verb; wise + nun=wise-guy. The postfixed yod usually indicates either possession (wise + yod =my wisdom) or an ethnonym (Jerusalem + yod =Jerusalemite). The name Tahchemonite is pretty much the name Hachmoni prefixed with the letter taw, which works as an amplification or globalization (taw + wise =totally wise). Hachmoni meaning: New Open Bible Study Edition (NOBSE) Study Bible Name List only translates Tahchemonite, and does so with Wise. Jones’ Dictionary of Old Testament Proper Names transliterates Tachmonite (without the first h and e) and translates Wisdom. Jones doesn’t treat Hachmonite but reads Very Wise for Hachmoni. ”. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H2453, - חַכְמוֹנִי, - chakmônı̂y, pronounced - khak-mo-neeי, and means: From H2449; skilful; Chakmoni, an Israelite: - Hachmoni, Hachmonite. Total KJV occurrences: 2. † Now from the Smith’s Bible Dictionary, where we read: “(wise) Son of, and The Hach’monite I Chronicles 11:11; 27:32. Hachmon or Hachmoni was no doubt the founder of a family to which these men belonged: the actual father of Jashobeam was Zabdiel, I Chronicles 12:6.”.

I Chronicles 11:12 And after him was Eleazar (YAH (is) helper; or, help of YAH) (el-aw-zawrי) the son of Dodo (loving; and, loving) (do-doי), the Ahohite (fraternity; or, brotherly) (akh-o-kheeי), who was one of the three mighties.  —>
Eleazar was the second of David’s mighty men; he stood with David as they were fighting against the Philistines when all the other of David’s host had ran from the battlefield in fear. This is sad and surprising, especially considering he had that small ragtag army of 600 men who joined on with him when he was on the run from Saul—with that being said, and with my being critical, we read in II Samuel 23:9 that it was the Israelite army who had fled the battlefield, not David, any of his three mighty warriors, and we can probably safely assume that none of the members of his ragtag army fled either.

Eleazar=There is a curious this concerning this Eleazar, what you ask? Well, he was one of David’s most fiercest warriors, however, there is bearly anything at all written of him and his engagements. Now, I realize that Father’s Story is about Him and His seed-line, but I still would have thought that Eleazar’s being such an important figure in batteling the Philistines, he’d have been mentioned more or more often, but he is mentioned in only several verses: in I Chronicles 11:12-13 and in II Samuel 23:9-10. † The etymology of the name Eleazar is a compound of two elements. The first part is the word אל (El), the common abbreviation of Elohim, the genus God, Father in His role of Creator of All things. The second part of the name Eleazar comes from the verb עזר (azar) meaning help, support: The meaning of the name Eleazar is God Has Helped (New Open Bible Study Edition [NOBSE] Study Bible Name List) or Whom God Helps (Jones’ Dictionary of Old Testament Proper Names). † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H499, - אֶלְעָזָר, - 'elיâzâr, pronounced - el-aw-zawrי, and means: From H410 and H5826; God (is helper; Elazar, the name of seven Israelites: - Eleazar. Total KJV occurrences: 72.. † Now from the Smith’s Bible Dictionary, where we read: “One of the three principal mighty men of David’s army II Samuel 23:9; I Chronicles 11:12.”.

Dodo=Also called Dodai in I Chronciles 27:2, think of his name as Dick being shortened for Richard, Bill for William, or Pete for Peter and means the same. There is nothing written of Dodo in Father’s Word except to say that he was the father of Eleazar; and that he was an Ahohite. † The etymology of the name Dodo “An Ahohite and the father of Eleazar, one of the three super-mighty mighty-men of David II Samuel 23:9, spelled דדי or Dodai, I Chronicles 11:12, spelled דודו, Dodo). In I Chronicles 27:4 the text speaks of Dodai (דודי) the Ahohite, who commanded one of twelve divisions of David’s army, and many scholars assume that this Dodai is the same as Dodo the father of Eleazar. There is, however, no proof of this and the name Dodo is common enough to accommodate two men from the same family named such.” The name Dodo could be construed as to derive from the verb דוד (dwd), probably meaning to fondle or to love. The added letter ו (waw) could be seen as the masculine pronominal suffix: his. Or else, it could be regarded as a remnant of Yah) = יהו (Yahu) = יו (Yu), which in turn are abbreviated forms of the Tetragrammaton יהוה, YHVH, or Yahveh, the sacred and personal name of Father. For a meaning of the name Dodo, New Open Bible Study Edition (NOBSE) Study Bible Name List reads Loving. Jones’ Dictionary of Old Testament Proper Names doesn’t have a separate entry for Dodo, but equates it with Dodai, sees the final י and ו as remnant of יהוה and reads Beloved Of The Lord for Dodai. Brown Driver Briggs (BDB) Theological Dictionary regards the final ו of our name as a pronominal suffix and proposes His Beloved for a meaning of Dodo. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H1734, - דּוֹדוֹ, - dôdô, pronounced - do-doי, and means: From H1730; loving; Dodo, the name of three Israelites: - Dodo. Total KJV occurrences: 5.. † Now from the Smith’s Bible Dictionary, where we read: “(loving). DODO THE AHOHITE, father of Eleazar, the second of the three mighty men who were over the thirty II Samuel 23:9; I Chronicles 11:12.”.

Ahohite=There is only person in Father’s Word named Ahoah. He was a son of Bela, who was the first-born of Benjamin. Ahoah was also called Ahijah—compare I Chronicles 8:4 with 8:7. This Ahoah fathered a tribe who were called the Ahohites. The only Ahohites mentioned in Father’s Word are Dodo, or Dodai and his son Ezeazar—one of David’s 3 mightiest warriors—and a man named Zalmon, who is also known as Ilai. † The etymology of the name Ahoah is a little confusing and all the different Biblical scholars disagree, from Abarim Publications: “The origin of the name Ahoah is unclear and the various sources do not agree. Alfred Jones (Dictionary of Old Testament Proper Names) and Brown Driver Briggs BDB Theological Dictionary are quick to assume that the name Ahoah is an alternate form of Ahijah, because the only Ahoah in the Bible is also called Ahijah. The proposition is that the name Ahoah consists of (1) the word אח (ah), meaning brother, and (2) יה (Yah) = יהו ( Yahu) = יו ( Yu), which in turn are abbreviated forms of the Tetragrammaton יהוה, YHVH, the sacred name of our Father. Hence Jones’ Dictionary of Old Testament Proper Names translates this name with Brother Of The LORD and BDB Theological Dictionary reads the similar Brother Of YAH. However, the name Ahoah is spelled with waw-heth and not with waw-he, and that makes a lot of difference. So much even that a relation between the two is far from obvious and not certain at all. In fact, it’s really quite doubtful. New Open Bible Study Edition (NOBSE) Study Bible Name List decides to simply ignore the second part of the name, seems to equate this name with Ahi or Ahian and reads Brotherly, from אח (ah), meaning brother:” The name Ahoah could be constructed from a past tense of the root אחח, and would mean He Howled. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H266, - אֲחוֹחִי, - 'ăchôchı̂y, pronounced - akh-o-kheeי, and means: From H264; an Achochite or descendants of Achoach: - Ahohite. Total KJV occurrences: 5.. † Now from the Smith’s Bible Dictionary, where we read: “(brothely), son of Bela the son of Benjamin I Chronicles 8:4. In I Chronicles 8:7 he is called AHIAH. The patronymic, AHOHITE, is found in II Samuel 23:9,28; I Chronicles 11:12,29; 27:4.”.

I Chronicles 11:13 He was with David at Pas-dammim (palm (that is, dell) of bloodshed; or, boundry of blood) (pas dam-meemי), and there the Philistines (rolling; that is, migratory; or, immigrants) (pel-ehי-sheth) were gathered together to battle, where was a parcel of ground full of barley; and the People fled from before the Philistines.   —>   Several things to pay attention to in this verse brethren: (1) Pas-dammim is actually Ephes-dammim and was located between Shocoh and Azekah; (2) we read in II Samuel 23 that the ground was full of lentils, which means both Chapters\ Verses are correct and complimentary, and not contradictory to each other as, both barley and lentils covered the ground; (3) Pas-dammim or Ephes-dammim was the location where the giant Goliath came out against the Israelite army to challenge them, and was where young David slew Goliath; and (4) and almost critically important, I believe there have been a few verses which have been omitted here as compared to II Samuel 23, why do I say this? Because if we would turn to II Samuel 23, we would find that this and the next verse or two is not talking about Eleazar but, the third of David’s mightiest warriors: a man named Shammah who is not even mentioned here in I Chronicles 11.

The People fled from before the Philistines=Again, this was the Israelite army and not David, his mighty men, nor his ragtag army. They fled, but then after David and his men cleaned house on the Philistines, the cowards returned to claim their share of the spoils of war.

Pas-dammim=Also called Ephes-dammim which was where our forefathers squared off against their chief rivalry the Philistines as can be read in I Samuel 17. During that engagement, both armies had arrayed themselves; our forefathers by the Vale Elah, and the Philistines were pitched between Shocoh and Azekah. Both armies were on mountains with the Valley Elah between them. It was here that the giant Goliath came out day-by-day to challenge our forefathers to send out one man to fight against him; the winner between the two men would actually carry the victory for the entire army. However, after David Slew Goliath, instead of the Philistines surrendering as they promised to do, they ran in terror away from the battlefield. Our forefathers gave chase all the way to the gates of Ekron and slaughtered them there., and then returned to where the Philistines had made their stand and spoiled their tents. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H6450, - ַּפַּס דַּמִּים, - pas dammı̂ym, pronounced - Pas dam-meemי, and means: From H6446 and the plural of H1818; palm (that is, dell) of bloodshed; Pas-Dammim, a place in Palestine: - Pas-dammim. Compare H658. Total KJV occurrences: 1.. † Now from the Smith’s Bible Dictionary, where we read: “(boundary of blood). See: [EPHES-DAMMIM].”.

Philistines=The Philistines were adamic peoples as, we read in Genesis 10:14: Genesis 10:14 And Pathrusim, and Casluhim, (out of whom came Philistim,) and Caphtorim. It was Noah who begat Ham, who begat Cush, on down to either Casluhim or Caphtorim who then begat Philistim, of whom became the Philistines. † The Philistines were the chief rival and primary enemy of our forefathers. They warred against them, more than any other nation or peoples. Most of those battles our forefathers won; but, there were some battles they also lost. On one such occasion that they lost, the Philistines were able to capture Father’s Ark. Why did He allow this to happen? Because our forefathers had not sought Him before taking His Ark into battle with them. The Philistines, thinking they finally had the upper-hand for capturing Father’s Ark, brought it back to Ashdod and set It in the “house of dagon.” The next morning when the Philistines went to check on their prized possession, they found that their god dagon was fallen upon his face to the ground before Father’s Ark. So, they set the image of their idol back upon it’s feet, and the next day when they again came to check on things, this time they found that dagon was again fallen upon his face to the ground before Father’s Ark; and the head of dagon and both the palms of his hands were cut off upon the threshold; only the stump of dagon was left to him. This time, the Philistines left things as they were in the “house of dagon” for, they were now afraid. Father wasn’t done with them yet for having His Ark in their possession, He now smote every Philistine in the city where His Ark was, with deep, painful hemorrhoids, and a plague of mice. These hemorrhoids were so bad that, that, everyone asked each other if they too were now afflicted with this ailment? When they discovered that, yes, everybody in the city was afflicted, they quickly removed Father’s Ark from among them, by taking it to another one of the Philistine cities. This city too suffered the affliction of the hemorrhoids and plague of mice, and they too quickly took Father’s Ark to another of the Philistine cities. This happened 3 more times, and finally the Philistines had had enough. So, they called for a meeting of all the Philistine lords to discuss what to do with Father’s Ark. They decided that it would be best to return It back to It’s rightful owner, our forefathers. But, before doing so, they decided that they would return it with a trespass offering. That trespass offering were images of 5 golden hemorrhoids and 5 golden mice, one hemorrhoid and mouse for each of the 5 Philistine cities which were afflicted. † The etymology of name\word Philistine seems to be related to the verb פלש (palash), denoting the expression of intense grief: It’s ultimately unclear whether the Philistines were named for the grief they caused or perhaps for their ability to express their own grief (like a kind of ancient blues). The Philistines were, after all, products of the great people’s movements, and they were driven off Caphtor (Jeremiah 47:4) and subsequently out of Egypt. In fact, their history is not all that different from Israel’s, and they may very well have been known as The Mourners, or Causing To Mourning. But then, the name of the Philistines might also reflect the more fundamental or broader Semitic meaning of the verb פלש, that of digging or breaking through. As a nation, the Philistines may have been known as the Steamrollers. For a meaning of the name Palestine, Jones’ Dictionary of Old Testament Proper Names goes with the verb mentioned above, focuses on its meaning of to roll around, and forgivingly translates Palestine with The Land Of Wanderers. New Open Bible Study Edition (NOBSE) Study Bible Name List does not translate either name Palestine or Philistine. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H6430, - פּלשׁתּי, - pelishtı̂y, pronounced - pelishtı̂y, and means: Patrial from H6429; rolling; that is, migratory; a Pelishtite or inhabitant of Pelesheth: - Philistine. Total KJV occurrences: 288.. † Now from the Smith’s Bible Dictionary, where we read:—before I get into Dr. Smith’s description of the Philistines, know this brethren: I emphatically disagree with Dr. Smith’s statement, which states: “The origin of the Philistines is nowhere expressly stated in the Bible.”. For, as I mentioned at the beginning of this description of the Philistines, we can read in Genesis 10:14, Father’s Word does indeed expressly state the origin of the Philistines, they are descended from Casluhim, who was descended from Mizraim[Genesis 10:13-14], who was descended from Ham[Genesis 10:6], who was descended from Noah)—“(immigrants), The origin of the Philistines is nowhere expressly stated in the Bible; but, as the prophets describe them as “the Philistines-from Caphtor” Amos 9:7, and “the remnant of the maritime district of Caphtor” Jeremiah 47:4 it is prima facie probable that they were the Caphtorim which came out of Caphtor” who expelled the Avim from their territory and occupied it; in their place, (Deuteronomy 2:23) and that these again were the Caphtorim mentioned in the Mosaic genealogical table among the descendants of Mizraim Genesis 10:14. It has been generally assumed that Caphtor represents Crete, and that the Philistines migrated from that island, either directly or through Egypt, into Palestine. But the name Caphtor is more probably identified with the Egyptian Coptos. [CAPHTOR] History. — The Philistines must have settled in the land of Canaan before the time of Abraham; for they are noticed in his day as a pastoral tribe in the neighborhood of Gerur Genesis 21:32,34; 26:1,8. Between the times of Abraham and Joshua the Philistines had changed their quarters, and had advanced northward into the plain of Philistia. The Philistines had at an early period attained proficiency in the arts of peace. Their wealth was abundant Judges 16:5,19, and they appear in all respects to have been a prosperous people. Possessed of such elements of power, they had attained in the time of the judges an important position among eastern nations. About B.C. 1200 we find them engaged in successful war with the Sidonians. Justin xviii. 3. The territory of the Philistines having been once occupied by the Canaanites, formed a portion of the promised land, and was assigned the tribe of Judah Joshua 15:2,12,45-47. No portion of it, however, was conquered in the lifetime of Joshua Joshua 13:2, and even after his death no permanent conquest was effected Judges 3:3, though we are informed that the three cities of Gaza, Ashkelon and Ekron were taken Judges 1:18. The Philistines soon recovered these, and commenced an aggressive policy against the Israelites, by which they gained a complete ascendancy over them. Individual heroes were raised up from time to time, such as Shamgar the son of Anath Judges 3:31, and still more Samson, Judges 13-16, but neither of these men succeeded in permanently throwing off the yoke. The Israelites attributed their past weakness to their want, of unity, and they desired a king, with the special object of leading them against the foe I Samuel 8:20. Saul threw off the yoke; and the Philistines were defeated with great slaughter at Geba I Samuel 13:3. They made no attempt to regain their supremacy for about twenty-five years, and the scene of the next contest shows the altered strength of the two parties. It was no longer in the central country, but in a ravine leading down to the Philistine plain, the valley of Elah, the position of which is about 14 miles southwest of Jerusalem. On this occasion the prowess of young David secured success to Israel, and the foe was pursued to the gates of Gath and Ekron I Samuel 17:1. ... The power of the Philistines was, however, still intact on their own territory. The border warfare was continued. The scene of the next conflict was far to the north, in the valley of Esdraelon. The battle on this occasion proved disastrous to the Israelites; Saul himself perished, and the Philistines penetrated across the Jordan and occupied the, forsaken cities I Samuel 31:1-7. On the appointment of David to be king, he twice attacked them, and on each occasion with signal success, in the first case capturing their images, in the second pursuing them “from Geba until thou come to Gazer” II Samuel 5:17-25; I Chronicles 14:8-16. Henceforth the Israelites appear as the aggressors. About seven years after the defeat at Rephaim, David, who had now consolidated his power, attacked them on their own soil end took Gath with its dependencies. The whole of Philistine was included in Solomon's empire. Later when the Philistines, joined by the Syrians and Assyrians, made war on the kingdom of Israel, Hezekiah formed an alliance with the Egyptians, as a counterpoise to the Assyrians, and the possession of Philistia became henceforth the turning-point of the struggle between the two great empires of the East. The Assyrians under Tartan, the general of Sargon, made an expedition against Egypt, and took Ashdod, as the key of that country Isaiah 20:1,4,5. Under Senacherib, Philistia was again the scene of important operations. The Assyrian supremacy was restored by Esarhaddon, and it seems probable that the Assyrians retained their hold on Ashdod until its capture, after a long siege, by Psammetichus. It was about this time that Philistia was traversed by vast Scythian horde on their way to Egypt. The Egyptian ascendancy was not as yet re-established, for we find the next king, Necho, compelled to besiege Gaza on his return from the battle of Megiddo. After the death of Necho the contest was renewed between the Egyptians and the Chaldeans under Nebuchadnezzar, and the result was specially disastrous to the Philistines. The “old hatred” that the Philistines bore to the Jews was exhibited in acts of hostility at the time of the Babylonish captivity Ezekiel 25:15-17, but on the return this was somewhat abated, for some of the Jews married Philistine women, to the great scandal of their rulers Nehemiah 13:23,24. From this time the history of Philistia is absorbed in the struggles of the neighboring kingdoms. The latest notices of the Philistines as a nation occur in 1 Maccabees 3-5. Institutions, religion, etc. — With regard to the institutions of the Philistines our information is very scanty, The five chief cities had, as early as the days of Joshua, constituted themselves into a confederacy, restricted however, in all probability, to matters of offence and defense. Each was under the government of a prince Joshua 13:3; Judges 3:3, etc.; I Samuel 18:30; 29:6 and each possessed its own territory. The Philistines appear to have been deeply imbued with superstition: they carried their idols with them on their campaigns II Samuel 5:21, and proclaimed their victories in their presence I Samuel 31:9. The gods whom they chiefly worshipped were Dagon Judges 16:23; I samuel 5:3-5; I Chronicles 10:10, 1 Maccabees 10:83, Ashtaroth I Samuel 31:10, Herod. 1:105, and Baalzebub II Kings 1:2-6.”.

11:14 The mighty men.
   Severally.

I Chronicles 11:14 And they set themselves in the midst of that parcel, and delivered it, and slew the Philistines; and the LORD saved them by a great deliverance.   —>   The Philistines were also some mighty men—physically—why? Because, they were the gibbor, the hybrid-giants, the off-spring of the fallen angels and the Philistine women, therefore, sadly, all those who were under Shammah fled the battlefield, but he didn’t, no, he stood right there and took-on and fought the Philistine giants. What happened? Again, just like with Eleazar in II Samuel 23:10, Father YHVH gave him the victory. Brethren, both Eleazar and Shammah were indeed mighty warriors however, never forget, it was Father Who was with them and gave them their victories. They were up against far superior numbers but, with Father on your side, you are in the majority and outnumber all that you encounter.

11:15-19 The mighty men.
   Collectivelly.

I Chronicles 11:15 Now three of the thirty captains went down to the rock to David, into the cave of Adullam (justice of the people) (ad-ool-lawmי); and the host of the Philistines encamped in the valley of Rephaim (invigorating, a giant; or, giant) (raw-fawי).   —>   The three=Some scholars think these three are Adino, Eleazar, and Shammah. However, I disagree and believe—boy I hate to say that — “I believe.” We should never say that concerning Father and His Word, we must come to factual conclusion by looking at supporting scripture—that this is a second tier of command, just below the first three of said mentioned but, more on this when we come to verse v11:20.

Valley of Rephaim=Valley of the giants. Rapha was like Anak and Goliath, probably the fiercest of all the giants, and therefore the most feared.
2A1
Cave of Adullam=We first read of Adullam when Joshua and our forefathers were moving into the Promised Land. We read in Joshua 12:1-15 that, Joshua told our forefathers to smite and kill the kings of the land and Adullam was one city within that land. After slaying the king of Adullam, Adullam was given to the Tribe of Judah as a possession. Adullam was a city, with dependencies, and in ancient times having a king, mentioned five times in the Old Testament, each time in a list with other cities Joshua 12:15; Joshua 15:35; II Chronicles 11:7; Micah 1:15; Nehemiah 11:30. In the list of 31 kings whom Joshua smote, Adullam follows Hormah, Arad, Libnah, and precedes Makkedah. Among the 14 Judahite cities of the first group in “the lowland” Adullam is mentioned between Jarmuth and Socoh. In the list of 15 cities fortified by Rehoboam it appears between Socoh and Gath. Micah gives what may be a list of cities concerned in some Assyrian approach to Jerusalem; it begins with Gath, includes Lachish, and ends with Mareshah and Adullam. And Adullam is still in the same company in the list in Nehemiah of the cities “and their villages” where the men of Judah then dwelt. The “cave of Adullam,” was David’s headquarters during a part of the time when he was on the run from Saul I Samuel 22:1; II Samuel 23:13; I Chronicles 11:15. † The etymology of the name Adullam “comes from the root group עדל: Alfred Jones (Dictionary of Old Testament Proper Names) believes that the name Adullam was formed from עדל, meaning to be just, plus the noun עם, ss(יam), meaning people: Hence, for a meaning of the name Adullam, Alfred Jones reads The Justice Of The People. Brown Driver Briggs (BDB) Theological Dictionary, on the other hand, believes that Adullam came from עדל and explains that this verb means to turn aside in the sense of to hide or seek refuge. Hence BDB translates the name Adullam with Retreat, Refuge. New Open Bible Study Edition (NOBSE) Study Bible Name List appears to agree with BDB and reads a similar Refuge.”. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H5725, - עֲדֻלָּם, - ‛ădûllâm, pronounced - as-ool-lawmי, and means: Probably from the passive participle of the same as H5724; Adullam; a place in Palestine: - Adullam. Total KJV occurrences: 8.. † Now from the Smith’s Bible Dictionary, where we read: “(justice of the people), Apocr. ODOLLAM, a city of Judah in the lowland of the Shefelah Joshua 15:35, the seat of a Canaanite king Joshua 12:15, and evidently a place of great antiquity Genesis 38:1,12,20. Fortified by Rehoboam I Chronicles 11:7, it was one of the towns reoccupied by the Jews after their return from Babylon Nehemiah 11:30, and still a city in the time of the Macabees. 2 Maccabees 12:38 Adullam was probably near Deir Dubban, five or six miles north of Eleutheropolis. The limestone cliffs of the whole of that locality are pierced with extensive excavations, some one of which is doubtless the “cave of Adullam,” the refuge of David I Samuel 22:1, II Samuel 23:13; I Chronicles 11:15.”.

Valley of Rephaim=Rephaim was a very well-known descendant from the mating of fallen angels with flesh women. His descendants were also tall as, they had that hybrid gene from their father. Rephaim later founded a land in a valley and it became known as “The Valley of the Rephaim.” This parcel of land became a major breeding ground for the fallen angels with flesh women and several different peoples were also descended from the perverted breeding: Anak and his descendants the Anakims, the emims, the Zamzummims and the Zuzims. When David became king over all Israel, the Philistines, judging that he would now become their uncompromising enemy, made a sudden attack upon Hebron, compelling David to retire from it. He sought refuge in “the hold”—also known as “the cave”—at Adullam II Samuel 5:17-22, and the Philistines took up their position in the valley of Rephaim, on the west and south-west of Jerusalem. Thus all communication between Bethlehem and Jerusalem was intercepted. While David and his army were encamped here, there occurred that incident narrated in II Samuel 23:15-17. Having obtained divine direction, David led his army against the Philistines, and gained a complete victory over them. The scene of this victory was afterwards called “Baal-perazim.” A second time, however, the Philistines rallied their forces in this valley II Samuel 5:22. Again, warned by a divine oracle, David led his army to Gibeon, and attacked the Philistines from the south, inflicting on them another severe defeat, and chasing them with great slaughter to Gezer. There David kept in check these enemies of Israel. This valley is now called el-Bukei’a. † Now from the strong’s Concordance, where we find that it is Hebrew word number: H7497, - רָפָא or רָפָה, - râphâי or râphâh, pronounced - raw-fawי or raw-fawי, and means: From H7495 in the sense of invigorating; a giant: - giant, Rapha, Rephaim (-s). See also H1051. Total KJV occurrences: 21.. † Now from the Smith’s Bible Dictionary, where we read: “II Samuel 5:18,22; 23:13, I Chronicles 11:15; 14:9; Isaiah 17:5 also in Joshua 15:8 and Joshua 18:16. It is translated in the Authorized Version “the valley of the giants,” a spot which was the scene of some of David’s most remarkable adventures. He twice encountered and defeated the Philistines there II Samuel 5:17-25; 23:13 etc. Since the latter part of the sixteenth century the name has been attached to the upland plain which stretches south of Jerusalem and is crossed by the road to Bethlehem —the el Buk’ah of the modern Arabs. (This valley begins near the valley of Hinnom, southwest of Jerusalem extending toward Bethlehem. It is about a mile long, with hills on either side. This agrees with Josephus and is the generally-accepted location of this valley. —ED.) Tobler, however, in his last investigations conclusively adopts the Wady Der Jasin, on the northwest of Jerusalem. The valley appears to derive its name from the ancient nation of the Rephaim. [GIANTS].”.

I Chronicles 11:16 And David was then in the hold, and the Philistines’ garrison was then at Beth-lehem (house of bread; and, house of bread) (bayth leי-khem).   —>   Then in the hold=This is the cave Adullam we just read about in verse v11:15 above.

The Philiestines’ garrison was then at Beth-lehem=The Philistines had moved into and take over Bethlehem, the city which was David’s birthplace and where our Lord Jesus will be born. They made Bethlehem a military strong hold—right there at the doorsteps of Jerusalem—while David was camped nearby in Adullam from where he will stage the battle to retake Bethlehem. Bethlehem was West-Southwest of the Cave of Adullam.

Beth-lehem=(House of bread also known as The City of David). In Father’s Word, the city is often referred to as Bethlehem Ephrathah, or Bethlehem-Judah. The first mention of Beth-lehem in Father’s Word is when Jacob and his family are returning to his homeland—Beer-sheba—and, they come to Ephrath—which is Beth-lehem—Genesis 35:19—and while in labor, Jacob’s wife Rachel dies while giving birth to her second son whom she names Benoni and Jacob renames—after Rachel dies—Benjamin. Beth-lehem is the setting for most of the Book of Ruth and was the presumed birthplace, and certainly the home, of Ruth’s descendant King David; there he was anointed king of Israel by the prophet Samuel I Samuel 16. The town was fortified by Rehoboam, David’s grandson and the first king of Judah after the division of the state between Israel and Judah II Chronicles 11. Not on;y was David born in Beth-lehem but, so too was our Lord and Saviour Jesus Christ. † The etymology of the name Beth-lehem consists of two words. The first word is בית (bayit), the Bible’s regular word for house: The second part of the name Bethlehem comes from the curious root group לחם (laham), meaning either make war or use as food: The name Bethlehem means House Of Bread, with the strong connotation of House Of Battle. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H1035, - בֵּית לֶחֶם, - bêyth lechem, pronounced - bayth lehי-khem, and means: From H1004 and H3899; house of bread; Beth-Lechem, a place in Palestine: - Beth-lehem. Total KJV occurrences: 41.. † Now from the Smith’s Bible Dictionary, where we read: “(house of bread). One of the oldest towns in Palestine, already in existence at the time of Jacob’s return to the country. Its earliest name was EPHRATH or EPHRATAH. See Genesis 35:16,19, 48:7. After the conquest Bethlehem appears under its own name, BETHLEHEM-JUDAH Judges 17:7, I Samuel 17:12, Ruth 1:1,2. The book of Ruth is a page from the domestic history of Bethlehem. It was the home of Ruth Ruth 1:19, and of David I Samuel 17:12. It was fortified by Rehoboam II Chronicles 11:6. It was here that our Lord was born Matthew 2:1, and here that he was visited by the shepherds Luke 2:15-17, and the Magi Matthew 2. The modern town of Beit-lahm lies to the east of the main road from Jerusalem to Hebron, six miles from the former. It covers the east and northeast parts of the ridge of a long gray hill of Jura limestone, which stands nearly due east and west, and is about a mile in length. The hill has a deep valley on the north and another on the south. On the top lies the village in a kind of irregular triangle. The population is about 3000 souls, entirely Christians. The Church of the Nativity, built by the empress Helena A.D. 330, is the oldest Christian church in existence. It is built over the grotto where Christ is supposed to have been born. A town in the portion of Zebulun, named nowhere but in Joshua 19:15. Now known as Beit-lahm.”.

I Chronicles 11:17 And David longed, and said, “Oh that one would give me drink of the water of the well of Bethlehem, that is at the gate!”   —>
As David was encamped at Adullam—knowing that the Philistines were staged in his hometown—he thinks to himself, “boy, I sure would like to have a drink of water from my hometown”—having been in the Navy and having gone on detachment or deploying on ship, I can attest to the fact that the water always tastes different, and it doesn’t take long before you yourself are uttering those same words—anyway, he is thinking this out-loud and one of his mighty men overhears his thoughts.

David wants a drink of that cool fresh water that is familiar to him, where does he want it from? Bethlehem, the very place where the “Living Water” will come from.

I Chronicles 11:18 And the three brake through the host of the Philistines, and drew water out of the well of Beth-lehem, that was by the gate, and took it, and brought it to David: but David would not drink of it, but poured it out to the LORD,   —>   The man who overheard David’s thoughts, took that information to two of his companions. The three of them then went in warrior fashion to the very well David was speaking of, there they were confronted by the Philistines, whom they slew in order to gain access to the well at the gate of the city. They drew some of the water for David and returned to the cave Adullam in order to give to David for him to drink and satisfy his thirst, however, as we’re about to read, David wouldn’t drink it. It wasn’t to slight his men and their bravery, nor that he didn’t desire to drink it. No, David didn’t drink any of it in order that he be able to pour it all out unto Father as a Drink Offering.

I 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.   —>   David knew these three men were champions for Father and had offered up their very lives in order to please their king and Commander-in-Chief. These men had gone into the enemy camp and up against numbers many times themselves, in order to please David, and like as usual, Father gave them the victory. David knew this, therefore, he offered that water up to Father.

The water for the end times is for the hearing of Father’s Word with understanding. The thing that we should observe in these three men was their trust and their faith in the Father that brought them through. Father promised them that he would build a wall around them, and bring them victory, and they acted on those promises. Their faith brought them through, for, it was Father Who gave them the strength to overcome the enemy.

What we are reading here is Father’s perfect way of teaching, first the prayer, as in the prior chapter, II Samuel 22, and then the answer to that prayer. And here we see how it all came to pass, which is to say, that by believing in Him, He would teach you to war, and through the war, He would give you the victory. Then, when all these things have come to pass, it became real because, Father was with them.

I stated in verse v11:15 above that, I believed that there was a second tier of command, just below the “three” of Adino, Eleazar and Shammah, we’re about to see why I stated this:

11:20-25 The mighty men.
   Severally.

I Chronicles 11:20 And Abishai (father of a gift (that is generous), or, father of a gift) ( ab-shahיee) the brother of Joab (YHVH-fathered); or, whose father is YHVH) (yo-awbי), he was chief of the three: for lifting up his spear against three hundred, he slew them, and had a name among the three.   —>   What this is saying, is, that, Abishai was in command over the three who had gone and fetched the water for David. He too was a mighty warrior for Father and David, he too fought with his spear and slew three hundred men, therefore, he was known by the first tier of three — Adino, Eleazar and Shammah. Yes, this is sort of confusing, which is why there is varying differences of opinion among scholars of Father’s Word as to who, what, when, where and why, so to speak, concerning which “three” this is.

Again, remember, Abishai was David’s nephew, and his brother, Joab is not even mentioned in any tiers of the three. This is probably because of the love-hate relationship between David and his nephew Joab, therefore, David most likely, purposely, left his name out here. Remember also, we know that Joab was instrumental in David’s reign: he was Commanding General of David’s army; he murdered Abner, Saul’s General; David used him to murder Uriah the Hittite, David then promoted Amasa over him; however, he—Joab—then took Amasa by the beard and thrust him through with his sword.

Chief among three=The “three” mentioned in verse v11:15 above, the “three” who went to Bethlehem and fetched the water from the well at the gate of the city.

Abishai=Abishai was the eldest of three nephews of David’s by his sister Zeruiah, his two brothers were Joab and Asahel. As can be read in I Samuel 26, while David and his men were in the Wilderness of Ziph fleeing from Saul, Abishai was the only one who accompanied his uncle as he went to the camp of Saul and took the king’s spear and water bottle from Saul as he slept. He was a Captain under David, and as we read in II Samuel 18:2, he had the command of one of the three divisions of David’s army when they were engaging in the civil war against their brothers of the House of Israel of whom David’s own son Absalom was wanting to rule over. He was the commander of the second rank of the three “mighty men,” and on one occasion, he withstood 300 men and slew them with his own spear. We also read in II Samuel 21 that it was Abishai who slew the Philistine giant Ishbi-benob, who had threatened David’s life. His younger brother, Asahel, who could run as fast as a gazelle, fought in battle against Abner, the General of Israel’s army, who overpowered him and killed him by the back of his spear. Abishai, was so enraged at the death of Asahel that, he and his brother Joab later killed Abner to avenge their youngest brother’s death. Both mens deaths were needless and senseless as, Abner warned Asahel to not try and overtake him as he knew he was more powerful than the younger man; however, Asahel wouldn’t hear and charged toward the stronger Abner anyway, Abner he had no choice but to defend himself, thus killing Asahel in the process. Abishai and Joab later killed Abner wrongly, thinking he had purposefully killed their younger brother. † The etymology of the name Abishai is not directly clear how the name Abishai is constructed, but there are a few possibilities, and it’s also quite clear that the first part of the name Abishai consists of the common Hebrew word אב (ab), meaning father: But the second part of the name Abishai is disputed. One possibility is that it’s meant to be the same as name ישי, which is the name of Abishai’s grandfather Jesse. In English these names don’t really sound alike, but apparently they did in Bible times. The Septuagint lists these names as Ιεσσαι (Iessai) for Jesse, and Αβεσσαι (Abessai) for Abishai. To make matters worse: the meaning of the name Jesse is also disputed, but may mean either My Husband or Yah Exists. The name Abishai would thus mean both My Father Is My Husband or My Father Yah Exists. Another possibility comes when we recognize that in names the word אב is often followed by a yod in connection with names of places to express the lord of a country, city or village. The second part of the name Abishai would then be the masculine noun שי (shay), meaning a gift, or a gift offered as homage Isaiah 18:7, Psalm 68:30 and 76:12. This noun is a bit of an orphan; we have no idea from which root or what verb it derives. The name Abishai may thus mean My Father Is Jesse, as proposed by Brown Driver Briggs (BDB) Theological Dictionary; Father Of A Gift, as forwarded by New Open Bible Study Edition (NOBSE) Study Bible Name List, or Father Of Gifts, as per Jones’ Dictionary of Old Testament Proper Names.. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H52, - אֲבִישַׁי or אַבְשַׁי, - 'ăbı̂yshay or 'abshay, pronounced - ab-ee-shahיee or ab-shahיee, and means: From H1 and H7862; father of a gift (that is, probably generous); Abishai, an Israelite: - Abishai. Total KJV occurrences: 25.. † Now from the Smith’s Bible Dictionary, where we read: “The eldest of the three sons of Zeruiah, David’s sister, and brother to Joab and Asahel I Chronicles 2:16. Like his two brothers he was the devoted follower of David. He was his companion in the desperate night expedition to the camp of Saul I Samuel 26:6-9. On the outbreak of Absalom’s rebellion he remained true to the king, and commanded a third part of the army in the decisive battle against Absalom. He rescued David from the hands of the gigantic Philistine, Ishbi-benob II Samuel 21:17. His personal prowess on this, as on another occasion, when he fought single-handed against three hundred, won for him a place as captain of the second three of David’s mighty men II Samuel 23:18; I Chronicles 11:20.”.

Joab=Of the 125 verses mentioning him, and the 146 matches for his name and the Strong’s Hebrew word number—H3097—associated with his name, Joab, is the most spoken about of David’s three nephews by his sister Zeruiah; three of those 125 verses and 146 matches—Ezra 2:6; 8:9; and Nehemiah 7:11—are of Joab’s descendants. Joab was Zeruiah’s middle son, with Abishai being the older, and Asahel being the younger. Some of Joab’s more notable facts are: Before David became king of the entire House of Israel; while Saul’s son Ish-bosheth was king of the divided House of Israel, appointed by Saul’s captain Abner, Joab and a contingency of men met to face off with Abner and his men at the Pool of Gibeon. The men had gathered to conduct mock-war in order to prevent all-out war between the two nations; however, sadly, their simulated war of sending out 12 men from each side to fend against each other in a “winner take all” mock war sport quickly escalated into something more sinister: war, as each man grabbed his foe by the beard and they all thrust each other through with their weapons of war, killing each other. That little war-play intensified and worsened; and, the next thing they all knew, they were engaging in real war, with Joab’s 600 battle-tested warriors overpowering Abner’s men who had just suffered a major defeat at the hands of the Philistines. It was at this little mock-war which quickly turned into true war that Joab’s younger brother Asahel chased down the more experienced Abner, who warned him off three times to no avail, and when Asahel charged; Abner had no choice but to defend himself; and, he slew the younger, less experienced Asahel. Joab considered it murder, and later, he conspired and murdered Abner for it. Because of his courage and leading the assault on the fortress of Jebus, Joab was promoted to the rank of General as can be read in I Chronicles 11:4-6 and 27:34. † The etymology of the name Joab consists of two elements: The first one being יה (Yah) = יהו (Yahu) = יו (Yu), which in turn are abbreviated forms of the Tetragrammaton יהוה, YHVH, or Yahveh, the sacred name of Father. This very short abbreviation of YHVH also occurs in the names Jochebed and Jonathan. The second element of the name Joab is אב (ab): The name Joab means Yah Is Father. New Open Bible Study Edition (NOBSE) Study Bible Name List reads Yahveh Is Father. Jones’ Dictionary of Old Testament Proper Names reads Lord Father or Whose Father Is The Lord.. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H3097, - יוֹאָב, - yô'âb, pronounced - yo-awbי, and means: From H3068 and H1; Jehovah-fathered; Joab, the name of three Israelites: - Joab. Total KJV occurrences: 145.. † Now from the Smith’s Bible Dictionary, where we read: “The most remarkable of the three nephews of David, the children of Zeruiah, David’s sister. Joab first appears after David’s accession to the throne at Hebron. Abner slew in battle Asahel, the youngest brother of Joab; and when David afterward received Abner into favor, Joab treacherously murdered him. There was now no rival left in the way of Joab’s advancement, and at the siege of Jebus he was appointed for his prowess commander-in-chief — “captain of the host.” In the wide range of wars which David undertook, Joab was the acting general. He was called by the almost regal title of “lord," ”in II Samuel 11:11 and “the prince of the king’s army” in I Chronicles 27:34. In the entangled relations which grew up in David’s domestic life he bore an important part, successfully reinstating Absalom in David’s favor after the murder of Amnon (II Samuel 14:1-20). When the relations between father and son were reversed by the revolt of Absalom, Joab remained true to the king, taking the rebel prince’s dangerous life in spite of David’s injunction to spare him, and when no one else had courage to act so decisive a part II Samuel 18:2 and 11-15. The king transferred the command to Amasa, which so enraged Joab that he adroitly assassinated Amasa when pretending to welcome him as a friend in II Samuel 20:10. Friendly relations between himself and David seem to have existed afterward (II Samuel 24:2), but at the close of his long life, his loyalty, so long unshaken, at last wavered. “Though he had not turned after Absalom, he turned after Adonijah” (I Kings 2:28). This probably filled up the measure of the king’s long-cherished resentment. The revival of the pretensions of Adonijah after David’s death was sufficient to awaken the suspicions of Solomon. Joab fled to the shelter of the altar at Gibeon, and was here slain by Benaiah.”.

I Chronicles 11:21 Of the three, he was more honourable than the two; for he was their captain: howbeit he attained not to the first three.   —>
Abishai was a very successful warrior; however, he didn’t attain to the status of Adino, Eleazar and Shammah.

We now come to the second tier of three, these too, like the first tier of three, are mentioned by name.

I Chronicles 11:22 Benaiah (YAH has built; or, made by YAH) (ben-aw-yawי-hoo) the son of Jehoiada (YHVH-known; or, YHVH knows) (yo-yaw-dawי), the son of a valiant man of Kabzeel (God has gathered; or, gathered by God) (keb-tseh-aleי), who had done many acts; he slew two lionlike men of Moab (from (her (the mother’s)) father; or, of his father) (mo-awb): also he went down and slew a lion in a pit in a snowy day.   —>   Benaiah was a very brave man and did many great acts, or, deeds; he took on and fought against two “lionlike men,” which we find in the Strong’s Concordance tells us they were “men of Ariel,” Hebrew word number H739, - אראל or אריאל, - 'a rı̂y'êl or 'ări'êl, pronounced - ar-ee-aleי, ar-ee-aleי, and means: From H738 and H410; lion of God, that is, heroic: - lionlike men.. So in other words, they most likely were the offspring to the fallen angels, and probably much like Goliath. This Benaiah was fearless, he at another time—obviously during winter, as, there was snow on the ground—even jumped into a pit and slew a lion.

This Benaiah was faithful to David; but more importantly, he remained faithful to David’s son Solomon. Benaiah was during David's time—as we read in II Samuel 8:18 and other places—head of the Cherethites and the Pelethites, he was also one of Solomon’s Chief military leaders after Solomon became king.

A snow=All of these exploits that we’re reading of here, have the “Article” before them, meaning that, they were “well-known” acts of heroism.

Benaiah=A Levite, son of the Chief Priest Jehoiada of Kabzeel in Judah, and one of David’s heroes II Samuel 8:18; 20:23; 23:20,23; I Kings 1. Benaiah was a man of dauntless courage. Benaiah was inspired by noble ambition. He came of a noble ancestry whose forefathers had left their impress upon the history of the nation. Born well, Benaiah sought to live well. The sons of both Chief Priests Eli and then Samuel lived in sin and died in disgrace. Benaiah, privileged with the example of Godly parentage, looked upon life as a challenge to personal and individual responsibility. He was fearless in his destruction of Israel’s foes. Born in an age of warfare, when youths were valiant in fight and middle-aged men were veterans, Benaiah had been valiant in many a campaign against hostile nations. This grandson of a valiant man of Kabzeel had many mighty deeds to his credit I Chronicles 11:22-25. Three glimpses are given of Benaiah’s bravery: (1) He confronted two lionhearted men of Moab—giants among their fellows—either of whom would have been more than a match for any ordinary soldier, but Benaiah took them both on and was the victor; (2) He attacked the Egyptian of “great statute” but although this dark-skinned giant carried a spear “like a weaver’s beam” Benaiah met him with an ordinary staff and left the field victorious; (3) Benaiah’s next exploit finds him attacking not “lionhearted men” but an actual lion which had scared the people. A pit was dug to trap the marauding lion, and then Father caused it to snow thereby hidding the trap in a most effective way. The lion fell into the pit and vainly tried to extricate itself; but, Benaiah, the hero who had vanquished a giant and conquered two lionhearted Moabites, leap right into the pit on a snowy day and single-handed slew the lion. No wonder David, who also had slew a lion, gave Benaiah the chief place among the favored three. A greater than Benaiah dealt a death blow at our three great foes—the world, the flesh, the devil. † The etymology of the name Benaiah consists of two elements, the final one being יה (Yah) = יהו (Yahu) = יו (Yu), which in turn are abbreviated forms of the Tetragrammaton יהוה, YHVH, or Yahveh, the sacred name of our Father. The first part of the name Benaiah comes from the verb בנה (bana), which is the Hebrew common and ubiquitous verb meaning to build: It should be remembered that the punctuations in the Hebrew text were added to the original during a time when Judaism was competing with Christianity, and every reference to a son of God may be expected to have been obscured. The name Benaiah may mean Son Of God, but New Open Bible Study Edition (NOBSE) Study Bible Name List proposes YHVH Has Built. Jones’ Dictionary of Old Testament Proper Names reads Built Up Of The Lord, and Brown Driver Briggs (BDB) Theological Dictionary offers Yah Hath Built Up.. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H1141, - בְּנָיָה or בְּנָיָהוּ, - benâyâh or benâyâhû, pronounced - ben-aw-yawי or ben-aw-yawי-hoo, and means: From H1129 and H3050; YAH has built; Benajah; the name of twelve Israelites. Total KJV occurrences: 42.. † Now from the Smith’s Bible Dictionary, where we read: “The son of Jehoiada the chief priest I Chronicles 27:5, of the tribe of Levi, though a native of Kabzeel II Samuel 23:20, set by David I Chronicles 11:25, over his body-guard II Samuel 8:18; 20:23; I Kings 1:38; and I Chronicles 18:17. One of the mighty men of II Samuel 23:22-23; I Chronicles 11:25 and 27:6. The exploits which gave him this rank are narrated in II Samuel 23:20-21; and I Chronicles 11:22. He was captain of the host for the third month I Chronicles 27:5. Benaiah remained faithful to Solomon during Adonijah's attempt on the crown I Kings 1:8,10,32,38 and 44, and was raised unto the place of Joab as commander-in-chief of the whole army in I Kings 2:35 and 4:4.”.

Jehoiada=Chief Priest and leader of the Aaronites. Jehoiada is probably more well-known as being the father of Benaiah, one of David’s mightiest warriors. † The etymology of the name Jehoiada consists of two parts: The first part, is the appellative יה (Yah) = יהו (Yahu) = יו (Yu), which in turn are abbreviated forms of the Tetragrammaton יהוה, YHVH, or Yahveh, the sacred and personal name of Father. The second part of the name Jehoiada comes from the root-verb ידע (yadaי), meaning to know: For a meaning of the name Jehoiada, New Open Bible Study Edition (NOBSE) Study Bible Name List reads Yahveh Knows. Jones’ Dictionary of Old Testament Proper Names has the similar The Lord Knows.. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H3111, - יוֹיָדָע, - yôyâdâ‛, pronounced - yo-yaw-dawי, and means: A form of H3077; YHVH-known; jojada, the name of two Israelites: - Jehoiada, Joiada. Total KJV occurrences: 9.. † Now from the Smith’s Bible Dictionary, where we read: “Father of Benaiah, David’s well-known warrior II Samuel 8:18; I Kings 1:2.”.

Kabzeel=Kabzeel was a city in the land of Canaan which was given to the Tribe of Judah when our forefathers’ captured and moved into the Promised Land as can be read in Joshua 15. It was also the birth land of Benaiah, David’s Captain of his Royal Bodyguards. After the Babylonian captivity, as Ezra, Nehemiah and their company were moving back into the Promised Land some of our forefathers of the House of Judah moved into Jekabzeel which is what those who had inhabited the territories of Judah had renamed Kabzeel Nehemiah11:25. † The etymology of the name is a compound of two elements. The latter part is אל, El, the abbreviated form of אלהים, Elohim, meaning God: The first part of the name comes from the verb קבץ (qabas), meaning to gather or assemble: The prefixed letter י (yod to form Jekabzeel) denotes the future form of the verb. Hence, says Jones’ Dictionary of Old Testament Proper Names, Jekabzeel means God Will Assemble Together and Kabzeel means What God Gathers Together. New Open Bible Study Edition (NOBSE) reads God Will Gather for Jekabzeel and God’s Gathering for Kabzeel.. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H6909, - קַבְצְאֵל, - qabtse'êl, pronounced - keb-tseh-aleי, and means: From H6908 and H410; God has gathered; Kabtseel, a place in Palestine: - Kabzeel. Compare H3343. Total KJV occurrences: 3.. † Now from the Smith’s Bible Dictionary, where we read: “(gathered by God), one of the “cities” of the tribe of Judah, Joshua 15:21, the native place of the great hero Benaiah ben-Jehoiada II Samuel 23:20; I Chronicles 11:22. After the captivity it was reinhabited by the Jews, and appears as Jekabzeel.”.

Moab=Moab was the son of Abraham’s nephew, Lot, by his eldest daughter Genesis 19:37. It is best to draw a veil over such an incestuous union, testifying as it does to the corrupt influence of Sodom over Lot and his daughters. The descendants of the Moabites and Ammonites—Moab’s half brother by lot’s younger daughter, and his descendants—were closely related, and covered many chief places in Judah, the Salt Sea and Reuben Genesis 36:35; Exodus 15:15; Judges 3:28. The Israelites were commanded to have no dealings with the Moabites Ruth 1:22; 2:2,6; I Kings 11:1; II Chronicles 24:26. With that being said, Ruth was a Moabitess and she was the grandmother to king David, thus we can assume that Father applies that stipulation to the males only for the most part, or better put, only to those who served other false gods as, Ruth told Naomi—Ruth’s mother-in-law—that she would not leave Naomi to return to her homeland, she would stay with her and serve her God—Father YHVH. † The etymology and original meaning of the name Moab is unknown. The word moab is foreign to Hebrew and, reports Brown Driver Briggs (BDB) Theological Dictionary, Moab is known in other ancient languages as Maיaba, Maיbu, Muיaba, etc. However, to a creative Hebrew audience, the name may have sounded like a compilation of two elements: the interrogative particle מה (me), what or מי (mi), who: The second part of the name Moab may remind of the very common word אב (ab), meaning father: Thus the name Moab would carry the meaning of Who’s Your Daddy? or What’s Your Father? a rhetorical question to which the story may easily give rise. Jones’ Dictionary of Old Testament Proper Names takes a different approach and goes with the word מי (may), meaning water: Thus Jones reads Water Of A Father, and explains this to mean seed or progeny. The problem here is that semen is never referred to as a father’s waters.. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H4124, - מוֹאָב, - mô'âb, pronounced - mo-awb, and means: From a prolonged form of the prepositional prefix “m-” and H1; from (her (the mother’s)) father; Moab, an incestuous son of Lot; also his territory and descendants: - Moab. Total KJV occurrences: 181.. † Now from the Smith’s Bible Dictionary, where we read: “Mo'abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants Deuteronomy 2:11, but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary Numbers 21:13; Judges 11:18. The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself naturally into three distinct and independent portions: — (1) The enclosed corner or canton south of the Arnon was the “field of Moab”. Ruth 1:1,2,6 etc. (2) The more open rolling country north of the Arnon, opposite Jericho, and up to the hills of Gilead, was the “land of Moab” Deuteronomy 1:5; 32:49 etc. (3) The sunk district in the tropical depths of the Jordan valley Numbers 22:1 etc. The Israelites, in entering the promised land, did not pass through the Moabites Judges 11:18, but conquered the Amorites, who occupied the country from which the Moabites had been so lately expelled. After the conquest of Canaan the relations of Moab with Israel were of a mixed character, sometimes warlike and sometimes peaceable. With the tribe of Benjamin they had at least one severe struggle, in union with their kindred the Ammonites Judges 3:12-30. The story of Ruth, on the other hand, testifies to the existence of a friendly intercourse between Moab and Bethlehem, one of the towns of Judah. By his descent from Ruth, David may be said to have had Moabite blood in his veins. He committed his parents to the protection of the king of Moab, when hard pressed by Saul I Samuel 22:3,4. But here all friendly relations stop forever. The next time the name is mentioned is in the account of David’s war, who made the Moabites tributary II Samuel 8:2; I Chronicles 18:2. At the disruption of the kingdom Moab seems to have fallen to the northern realm. At the death of Ahab the Moabites refused to pay tribute and asserted their independence, making war upon the kingdom of Judah II Chronicles 22:1. As a natural consequence of the late events, Israel, Judah and Edom united in an attack on Moab, resulting in the complete overthrow of the Moabites. Falling back into their own country, they were followed and their cities and farms destroyed. Finally, shut up within the walls of his own capital, the king, Mesha, in the sight of the thousands who covered the sides of that vast amphitheater, killed and burnt his child as a propitiatory sacrifice to the cruel gods of his country. Isaiah, Isaiah 15; 16; 25:10-12 predicts the utter annihilation of the Moabites; and they are frequently denounced by the subsequent prophets. For the religion of the Moabites see CHEMOSH; MOLECH; PEOR. See also Tristram’s “Land of Moab.” Present condition. — (Noldeke says that the extinction of the Moabites was about A.D. 200, at the time when the Yemen tribes Galib and Gassara entered the eastern districts of the Jordan. Since A.D. 536 the last trace of the name Moab, which lingered in the town of Kir-moab, has given place to Kerak, its modern name. Over the whole region are scattered many ruins of ancient cities; and while the country is almost bare of larger vegetation, it is still a rich pasture-ground, with occasional fields of grain. The land thus gives evidence of its former wealth and power. — ED.)”.

I Chronicles 11:23 And he slew an Egyptian, a man of great stature, five cubits high; and in the Egyptian's hand was a spear like a weaver’s beam; and he went down to him with a staff, and plucked the spear out of the Egyptian's hand, and slew him with his own spear.   —>   Several things to note from this verse: (1) A cubit was between 18 and 24 inches in length, depending upon the length of the current king’s forearm; thus this Egyptian was approximately 7 1/2 - 10 feet tall, and, as we read, he was extremely adept with his spear, or weaver’s beam—a weaver’s beam was approximately between 20-26 feet in length. However, Benaiah was more skilled with his staff than the Egyptian was with his spear, because he was able to take the Egyptians spear away from him and then slay him with his own spear; and (2) Since this Egyptian was a giant, we can probably safely assume that some of the Egyptians had also mated with the fallen angels.

Now why an Egyptian was fighting or coming against our forefathers at this time in the history of our forefathers is unbeknownst, and Father’s Word doesn’t say or give any clue, nor do any of the Biblical scholars offer up a reason.

I Chronicles 11:24 These things did Benaiah the son of Jehoiada, and had the name among the three mighties. —>
Yes, all these acts are things that Benaiah did, and remember, Benaiah was the son of a Priest, which made him a Levite. What you might ask, a Levite taking up arms and fighting and killing people? Brethren, this isn’t the first time a Levite or a Priest of Father YHVH have fought for Him, if more did this today, this country wouldn’t be in the shape it’s in.

I Chronicles 11:25 Behold, he was honourable among the thirty, but attained not to the first three: and David set him over his guard.   —>
Honorable among the thirty=In II Samuel 23:23 this reads: II Samuel 23:23 He was more honourable than the thirty, but he attained not to the first three. And David set him over his guard.   —>   In other words, Benaiah was above, and performed more notable acts of valor than the thirty we are about to read of in the next twenty-two verses; however, even with performing all his acts of valor, he still didn’t rise to the first tier of David's warriors, but David did promote him to be the Captain of his Royal Guard of Cherethites Pelethites.

In verses v11:26-47 we’ll be reading of the rest of David’s “thirty” warriors. Actually, if you count the names, you’ll find that there are roughly 46 men mentioned, not, 30. I’m not going to read every name as, you can read of them just as well as I can. Two notable names will stand out: Asahel, Joab and Abishai’s brother who was slain when he wouldn’t turn from following after Abner; and Uriah the Hittite, Bathsheba’s husband, who David had murdered in order to keep secret that he was the father of Bathsheba’s child.

11:26-47 The valiant men of
   the armies.

I Chronicles 11:26 Also the valiant men of the armies were, Asahel (YAH has made; or, made by YAH) (as-aw-aleי) the brother of Joab, Elhanan (God (is) gracious; or, the grace of God) (el-khaw-nawnי) the son of Dodo (loving; and, loving) (do-doי) of Beth-lehem,   —>
Asahel was the third of the second tier of three. He was also Joab’s younger brother who chased after Abner—Saul’s Commanding General—in order to slay him; however, he was no match for Abner. Abner tried to warn Asahel off, but, Asahel wouldn’t turn; therefore, Abner had no choice but to defend himself and kill Asahel. Joab and his other brother, Abishai, thought it murder, and they repaid Abner “kind-for-kind,” or “an-eye-for-an-eye.”

Brother of Joab=But, not Joab. His name here in this verse, but, not himself. Why? Because, when the time of the end comes, with its “last words,” loyalty will be the one test. Joab remained true during Absalom’s rebellion, but, he fell away during Adonijah’s. Hence, we read in I Corinthians 16:22 where “love” is the test in the light of “Maran-atha,”—the approaching Divine Judgment—not the “strifes” of I Corinthians 3, or the incorrect judgments of I Corinthians 4, or the uncleanliness of I Corinthians 5, or going to the law of I Corinthians 6; not the fornication of I Corinthians 7, not a wrong conscience of I Corinthians 9 and 10, not ecclesiastesical disorders of I Corinthians 11, not the mis-use of “special” gifts of I Corinthians 12, 13 and 14, not orthodoxy of I Corinthians 15, but, “love” and “loyalty” to the Person Christ, the True David, David’s son and David’s Lord.

Asahel=There are 17 verses and 18 matches for the name Asahel and the Strong’s hebrew word number—H6214—associated with it. Of those 17 verses and 18 matches, all but 3 are for David’s nephew by his sister Zeruiah, the other three are for three other men bearing the same name. Asahel was the youngest of David’s three nephews by his sister Zeruiah, his older brothers were Abishai, the eldest, and Joab, the Commanding General of David’s Army. Asahel was said to have been “Asahel was swift of foot, like a gazelle in the open field;” in fact, it was this swiftness, that, and his over-confidence, which got him killed when he tried to face-off against the more powerful and experienced Abner who had thrice warned him to turn aside and not pursue him with evil intents. Abner escaped with his life; however, Asahel was buried in his father’s tomb at Bethlehem. In retaliation, his two older brothers conspired and murdered Abner, against the wishes of their uncle, David. † The etymology of the name Asahel consists of two elements. The first element comes from the very common Hebrew verb עשהss(יasa), meaning to do, fashion, accomplish: The second part of the name Asahel is the word אל (El), the common abbreviation of Elohim, the genus God. The name Asahel means Made By God (or Made Of God as Jones’ Dictionary of Old Testament Proper Names has it), and is the exact reverse of the name Eleasah, God Has Made.. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H6214, - עֲשָׂהאֵל, - ‛ăśâh'êl, pronounced - as-aw-aleי, and means: From H6213 and H410; God has made, Asahel, the name of four Israelites: - Asahel. Total KJV occurrences: 18.. † Now from the Smith’s Bible Dictionary, where we read: “Nephew of David, being the youngest son of his sister Zeruiah. He was celebrated for his swiftness of foot. When fighting under his brother Joab at Gibeon, he pursued Abner, who was obliged to kill him in self-defense II Samuel 2:18 ff. [ABNER]”.

Elhanan=Elhanan is only mentioned in 2 verses in Father’s Word: I Samuel 23:24 and I Chronicles 11:26. As such, we know very little concerning the man however, we do know from reading both those verses, that, he was a valiant man and one of David’s 30 heroes. The other thing we do know about him was that, like David, he was from Bethlehem, and he also was the son of a man named Dodo. † The etylomogy of the name Elhanan consists of two elements: The first part of the name refers to אל (El), the common abbreviation of Elohim, the genus God. The second part of our name comes from the verb חנן (hanan), meaning to be gracious: For a meaning of the name Elhanan, both New Open Bible Study Edition (NOBSE) Study Bible Name List and Brown Driver Briggs (BDB) Theological Dictionary read God Has Been Gracious. Jones’ Dictionary of Old Testament Proper Names proposes Whom God Graciously Gave.. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H445, - אֶלְחָנָן, - 'elchânân, pronounced - el-khaw-nawnי, and means: From H410 and H2603; God (is) gracious; Elchanan, an Israelite: - Elkanan. Total KJV occurrences: 4.. † Now from the Smith’s Bible Dictionary, where we read: “(The grace of God) One of “the thirty” of David’s guard, and named first on the list II Samuel 23:24; I Chronicles 11:26.”.

Dodo= There is nothing written of Dodo father of Elhanan in Father’s Word except to say that he was the father of Elhanan; and that he was a Bethlehemite. † The etymology of the name Dodo “An Ahohite and the father of Eleazar, one of the three super-mighty mighty-men of David II Samuel 23:9, spelled דדי or Dodai, I Chronicles 11:12, spelled דודו, Dodo). In I Chronicles 27:4 the text speaks of Dodai (דודי) the Ahohite, who commanded one of twelve divisions of David’s army, and many scholars assume that this Dodai is the same as Dodo the father of Eleazar. There is, however, no proof of this and the name Dodo is common enough to accommodate two men from the same family named such.” The name Dodo could be construed as to derive from the verb דוד (dwd), probably meaning to fondle or to love. The added letter ו (waw) could be seen as the masculine pronominal suffix: his. Or else, it could be regarded as a remnant of Yah) = יהו (Yahu) = יו (Yu), which in turn are abbreviated forms of the Tetragrammaton יהוה, YHVH, or Yahveh, the sacred and personal name of Father. For a meaning of the name Dodo, New Open Bible Study Edition (NOBSE) Study Bible Name List reads Loving. Jones’ Dictionary of Old Testament Proper Names doesn’t have a separate entry for Dodo, but equates it with Dodai, sees the final י and ו as remnant of יהוה and reads Beloved Of The Lord for Dodai. Brown Driver Briggs (BDB) Theological Dictionary regards the final ו of our name as a pronominal suffix and proposes His Beloved for a meaning of Dodo. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H1734, - דּוֹדוֹ, - dôdô, pronounced - do-doי, and means: From H1730; loving; Dodo, the name of three Israelites: - Dodo. Total KJV occurrences: 5.. † Now from the Smith’s Bible Dictionary, where we read: “(loving). DODO THE AHOHITE, father of Eleazar, the second of the three mighty men who were over the thirty II Samuel 23:24; I Chronicles 11:26.”.

As This Chapter—and for the most part the entire Books of the Chronicles—was written after the Babylonian captivity; this author believes—Again, that is something we should not do concerning Father’s Word, we should always try and back up our claims through other scripture in Father’s Word, however, sometimes that is not so easy—some of these names and locations in the following verses were written by the kenites and have the Aramiac spelling and not the Hebraic spelling. I say this because this Chapter is for the most part identical to II Samuel 23. Take for example the name and hometown of the man in the following verse, v11:27: “Shammoth the Harorite,” we read in II Samuel 23:25 that he is there identified as “Shammah the Harodite.” Even all the Biblical scholars agree while at the same time disagree that the two men are one-in-the-same. Again, I’ll not read or provide detailed descriptions for the men or their hometowns—save for Urriah the Hittite in verse v11:41—as, I did do that for the most part in II Samuel 23.

Something else to also consider brethren is that the names throughout the remainder of this Chapter are the names of the men of David’s rag-tag army who, together were a mighty army but, most of the men didn’t do any singular act to be singled out in Father’s Word.

I Chronicles 11:27 Shammoth the Harorite, Helez the Pelonite,

I Chronicles 11:28 Ira the son of Ikkesh the Tekoite, Abiezer the Antothite,

I Chronicles 11:29 Sibbecai the Hushathite, Ilai the Ahohite,

I Chronicles 11:30 Maharai the Netophathite, Heled the son of Baanah the Netophathite,

I Chronicles 11:31 Ithai the son of Ribai of Gibeah, that pertained to the children of Benjamin, Benaiah the Pirathonite,

I Chronicles 11:32 Hurai of the brooks of Gaash, Abiel the Arbathite,

I Chronicles 11:33 Azmaveth the Baharumite, Eliahba the Shaalbonite,

I Chronicles 11:34 The sons of Hashem the Gizonite, Jonathan the son of Shage the Hararite,

I Chronicles 11:35 Ahiam the son of Sacar the Hararite, Eliphal the son of Ur,

I Chronicles 11:36 Hepher the Mecherathite, Ahijah the Pelonite,

I Chronicles 11:37 Hezro the Carmelite, Naarai the son of Ezbai,

I Chronicles 11:38 Joel the brother of Nathan, Mibhar the son of Haggeri,

I Chronicles 11:39 Zelek the Ammonite, Naharai the Berothite, the armourbearer of Joab the son of Zeruiah,

I Chronicles 11:40 Ira the Ithrite, Gareb the Ithrite,

I Chronicles 11:41 Uriah (flame of YAH; or, light of YAH) (oo-ree-yawי-hoo) the Hittite, Zabad the son of Ahlai,  —>
Uriah=I like Dr. Bullinger’s note on this, as, he states that “Uriah is honored by being named here; but, not Joab or Ahithophel, no mention of them because of Jeremiah 9:23-24” which reads: Jeremiah 9:23 Thus saith the LORD, “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: [9:24] But let him that glorieth glory in this, that he understandeth and knoweth Me, that I am the LORD Which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD.”   —>
Knoweth Me=This lies at the foundation of everything: of all trust in Father—you have to know Him in order to trust Him, for One unknown cannot be trusted at all—of all pleasing—see: Ephesians 1:17 which reads: Ephesians 1:17 That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him:, now let’s turn to Colossians 1:9 which reads: Colossians 1:9 For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; [1:10] That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God;, now from I John 5:20 which reads: I John 5:20 And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.—The want of the knowledge of Father led to the Gentile’s corruption in Romans 1:28 which reads: Romans 1:28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; [1:29] Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, [1:30] Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, [1:31] Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: [1:32] Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them., then to Israel’s fall as read in Isaiah 1:3: Isaiah 1:3 The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider., again in Luke 19:42-44 which reads: Luke 19:42 Saying, “If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. [19:43] For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, [19:44] And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.”; and all future Blessing is wrapt up in it for Israel as we read in Jeremiah 31:31-34: Jeremiah 31:31 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: [31:32] Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: [31:33] But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put My law in their inward parts, and write it in their hearts; and will be their God, and they shall be My People. [31:34] And they shall teach no more every man his neighbour, and every man his brother, saying, ‘Know the LORD:’ for they shall all know Me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more., also in Isaiah 54:13 And all thy children shall be taught of the LORD; and great shall be the peace of thy children.; and for Father’creation we can turn to Isaiah 11:9 which reads: They shall not hurt nor destroy in all My holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.. This is why we have the written Word as Paul tells us in II Timothy 3:15: II Timothy 3:15 And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus., and the “Living Word” of John 1:18 which reads: John 1:18 No man hath seen God at any time; the only begotten Son, Which is in the bosom of the Father, He hath declared Him.. From Jeremiah 9:24—I am the LORD which exercise lovingkindness, judgment, and righteousness in the earth=With which we can compare with Exodus 34:6-7 which reads: Exodus 34:6 And the LORD passed by before him, and proclaimed, “The LORD, The LORD GOD, merciful and gracious, longsuffering, and abundant in goodness and truth, [34:7] Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.”.

I Chronicles 11:42 Adina the son of Shiza the Reubenite, a captain of the Reubenites, and thirty with him,

I Chronicles 11:43 Hanan the son of Maachah, and Joshaphat the Mithnite,

I Chronicles 11:44 Uzzia the Ashterathite, Shama and Jehiel the sons of Hothan the Aroerite,

I Chronicles 11:45 Jediael the son of Shimri, and Joha his brother, the Tizite,

I Chronicles 11:46 Eliel the Mahavite, and Jeribai, and Joshaviah, the sons of Elnaam, and Ithmah the Moabite,

I Chronicles 11:47 Eliel, and Obed, and Jasiel the Mesobaite.

May 2018

This Bible Study was written by Scott Reis and is provided in order to be used as a private Bible Study Tool. Therefore, it may be copied in whole or in part and shared for private Bible Study; however, it may not be reproduced and published as an original work.

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Hosea 6:6 For I desired mercy and not sacrifice;
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Hosea 6:6 For I desired mercy and not sacrifice;and the knowledge of God more than your burnt offerings.

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I CHRONICLES CHAPTER 11

Hosea 6:6 For I desired mercy and not sacrifice;
and the knowledge of God more than your burnt offerings.