Changes

==Genealogy==

==Genealogy==

David was from the tribe of Judah, with his genealogy being given in Ruth 4:18-22. It is held that it is this tribe  that Genesis 49:10 speaks of the [[Messiah]] coming from.<ref>http://www.letusreason.org/Juda1.htm</ref> (Genesis 49:10; cf. 2 Samuel 7:12-16; Matt.1:2 , Heb. 7:14-17).  David was the youngest of 8 sons of Jesse, who also had 2 daughters. (1Sam. 16:8-12; 17:2; 1Chr. 2:13-16<ref>see Keil & Delitzsch, 1Chrn. 2:9-41</ref>) The name ''David'', like the similar name Jedidish (2Sam. 12:25), comes from a root meaning “to love." David is the only person who bears that name in the Bible. David's ancestor Nahshon was chieftain of the whole tribe of Judah, (Num. 1:7; 2:3; 1Chr. 2:10) and brother-in-law of Aaron the high priest. (Exo. 6:23) The name of David's mother is not given, but it is recorded that David later placed his parents under the protection of the king of Moab, which some surmise may indicate that his mother was from that country, as the mother of his grandfather Obed was Ruth the Moabitess.<ref>International Standard Bible Encyclopedia on David, James Orr, M.A., D.D., General Editor</ref> (1Sam. 22:3; 22:1) It appears that David had a devoted father, thus giving David a good spiritual heritage.

David was from the tribe of Judah, with his genealogy being given in Ruth 4:18-22. It is held that it is this tribe  that Genesis 49:10 speaks of the [[Messiah]] coming from.<ref>http://www.letusreason.org/Juda1.htm</ref> (Genesis 49:10; cf. 2 Samuel 7:12-16; Matt.1:2, Heb. 7:14-17).  David was the youngest of 8 sons of Jesse, who also had 2 daughters. (1Sam. 16:8-12; 17:2; 1Chr. 2:13-16<ref>see Keil & Delitzsch, 1Chrn. 2:9-41</ref>) The name ''David'', like the similar name Jedidish (2Sam. 12:25), comes from a root meaning “to love." David is the only person who bears that name in the Bible. David's ancestor Nahshon was chieftain of the whole tribe of Judah, (Num. 1:7; 2:3; 1Chr. 2:10) and brother-in-law of Aaron the high priest. (Exo. 6:23) The name of David's mother is not given, but it is recorded that David later placed his parents under the protection of the king of Moab, which some surmise may indicate that his mother was from that country, as the mother of his grandfather Obed was Ruth the Moabitess.<ref>International Standard Bible Encyclopedia on David, James Orr, M.A., D.D., General Editor</ref> (1Sam. 22:3; 22:1) It appears that David had a devoted father, thus giving David a good spiritual heritage.

== Before becoming King ==

== Before becoming King ==

David was called "the least of his father's household".  He was brought into [[Saul|King Saul's]] household to play the harp to calm Saul's nerves, which had been increasingly troubled since he had sinned against [[God]], and was told by [[Samuel]] that the kingship would be taken from him and given to another by God.  David witnessed all of the warriors of [[Israel]] cower before a great Philistine giant, [[Goliath]] who would taunt them daily.  David, a young shepherd boy, who had no military training, stood up and accepted Goliath's challenge.  Saul offered him his armor, but David declined.  David slew Goliath with a sling stone and cut off his head, which motivated the armies of Israel to rise up and scatter the Philistines.  Saul became jealous of David and what he had accomplished, especially when he heard the people singing "Saul has slain his thousands, and David, his tens of thousands."

David was called "the least of his father's household".  He was brought into [[Saul|King Saul's]] household to play the harp to calm Saul's nerves, which had been increasingly troubled since he had sinned against [[God]], and was told by [[Samuel]] that the kingship would be taken from him and given to another by God.  David witnessed all of the warriors of [[Israel]] cower before a great Philistine giant, [[Goliath]] who would taunt them daily.  David, a young shepherd boy, who had no military training, stood up and accepted Goliath's challenge.  Saul offered him his armor, but David declined.  David slew Goliath with a sling stone and cut off his head, which motivated the armies of Israel to rise up and scatter the Philistines.  Saul became jealous of David and what he had accomplished, especially when he heard the people singing "Saul has slain his thousands, and David, his tens of thousands."

David continued to play the harp for Saul, but it did not have the same affect. One day when David was playing Saul threw a spear at him to try to kill him; it missed.  With the help of Saul's son [[Jonathan]], who was David's best friend, David fled the palace and went into hiding. David fled Israel twice due to being hunted by Saul, gaining refuge with the Philistines. (1Sam. 21:10; Ps. 34:1; 1Sam. 27:1,2) Almost all commentators see these instances as acts of weakness and deception.<ref>Adam Clarke, LL.D., F.S.A, Matthew Henry</ref> During the latter stay in Philistine territory David attacked Canaanites which Israel was to have destroyed previously, while keeping the full reality of it from Achish.<ref>Keil & Delitzsch, 1Sa 27:8-9</ref>  As a result of his alliance with the Philistines, David almost became part of the battle in which Saul and Jonathan were slain, but was Providentially delivered from this battle. (1Sam. 29) Being sent back by the Philistine's king Achish, David and his men discovered that the Amalekites had taken captive all their wives, and their sons, and their daughters. At this point, David was in danger of being stoned by his own people, but "David encouraged himself in the LORD his God." (1Sam. 29) Twice David could have killed Saul, and though he was urged to do so, his deep reverence for the Lord's anointed would not allow it. Instead, David cut off a piece of his robe (which he later felt was itself wrong) the first time, and the second time he took Saul's spear and the cruse of water, to demonstrate his innocence to Saul. (1Sam. 24; 26) After the first instance Saul was contrite, but soon he pursued David and his followers again. After the second instance Saul pursued David no more.  Finally, Saul and his son Jonathan were killed in battle with the Philistines. (2Sam. 31) David grieved, executed the man that actually killed Saul (a case of assisted suicide), and he became king of [[Judah]]. (2Sam. 1; 2) There was a long war between the house of Saul and the house of David: but David waxed stronger and stronger, and the house of Saul waxed weaker and weaker. (2Sam. 3:1) Finally Saul's son [[Ish-Bosheth]] was murdered in his own bed. The killers took the head to David seeking a reward, but instead David executed them for unjustly killing their own king. (2Sam. 4) Such killers are set in contrast to David, whose actions show his reverence towards those whom God appointed, and that he was not one who grasped at power or riches.

David continued to play the harp for Saul, but it did not have the same affect. One day when David was playing Saul threw a spear at him to try to kill him; it missed.  With the help of Saul's son [[Jonathan]], who was David's best friend, David fled the palace and went into hiding. David fled Israel twice due to being hunted by Saul, gaining refuge with the Philistines. (1Sam. 21:10; Ps. 34:1; 1Sam. 27:1,2) Almost all commentators see these instances as acts of weakness and deception.<ref>Adam Clarke, LL.D., F.S.A, Matthew Henry</ref> During the latter stay in Philistine territory David attacked Canaanites which Israel was to have destroyed previously, while keeping the full reality of it from Achish.<ref>Keil & Delitzsch, 1Sa 27:8-9</ref>  As a result of his alliance with the Philistines, David almost became part of the battle in which Saul and Jonathan were slain, but was Providentially delivered from this battle. (1Sam. 29) Being sent back by the Philistine's king Achish, David and his men discovered that the Amalekites had taken captive all their wives, and their sons, and their daughters. At this point, David was in danger of being stoned by his own people, but "David encouraged himself in the LORD his God." (1Sam. 29) Twice David could have killed Saul, and though he was urged to do so, his deep reverence for the Lord's anointed would not allow it. Instead, David cut off a piece of his robe (which he later felt was itself wrong) the first time, and the second time he took Saul's spear and the cruise of water, to demonstrate his innocence to Saul. (1Sam. 24; 26) After the first instance Saul was contrite, but soon he pursued David and his followers again. After the second instance Saul pursued David no more.  Finally, Saul and his son Jonathan were killed in battle with the Philistines. (2Sam. 31) David grieved, executed the man that actually killed Saul (a case of assisted suicide), and he became king of [[Judah]]. (2Sam. 1; 2) There was a long war between the house of Saul and the house of David: but David waxed stronger and stronger, and the house of Saul waxed weaker and weaker. (2Sam. 3:1) Finally Saul's son [[Ish-Bosheth]] was murdered in his own bed. The killers took the head to David seeking a reward, but instead David executed them for unjustly killing their own king. (2Sam. 4) Such killers are set in contrast to David, whose actions show his reverence towards those whom God appointed, and that he was not one who grasped at power or riches.

==David's character and call==

==David's character and call==

==David and Goliath==

==David and Goliath==

[[File:David-goliath.jpg|thumbnail|250px|right|David slew [[Goliath]] with a stone from his sling and then beheaded [[Goliath]] with a sword.]]

[[File:David-goliath.jpg|thumbnail|250px|right|David slew Goliath with a stone from his sling and then beheaded Goliath with a sword.]]

The story of David and [[Goliath]] is one of the most famous stories of the Bible, and reveals much about David's faith and courage.  

The story of David and [[Goliath]] is one of the most famous stories of the Bible, and reveals much about David's faith and courage.  

The context is that as there was war between Saul and the Philistines all his days, (1Sam. 14:52) here the Philistines are once again gathered together for battle against Israel, facing off in the hilly region between the mountains of Judah and the plain of Philistia.<ref>Keil & Delitzsch, ibid.</ref> It is thought by Calmet that this war happened eight years after the anointing of David, and ten or twelve years after the war with the Amalekites.<ref>Adam Clarke, LL.D., F.S.A., (1715-1832), 1Sam. 17:1</ref>  A well armed, literal giant named [[Goliath]], whose height has been estimated to be between approx. 9 feet nine inches to 11 feet,<ref>Clarke, 1Sam. 17:4</ref> daily taunted the “servants to Saul” for 40 days,  morning and evening, defying them to provide a man to fight and kill him, with the winner to gain the submission of all their respective opponent. Upon hearing his defiance, the Israelites were “dismayed, and greatly afraid.” (1Sam. 17:1-11)  

The context is that as there was war between Saul and the Philistines all his days, (1Sam. 14:52) here the Philistines are once again gathered together for battle against Israel, facing off in the hilly region between the mountains of Judah and the plain of Philistia.<ref>Keil & Delitzsch, ibid.</ref> It is thought by Calmet that this war happened eight years after the anointing of David, and ten or twelve years after the war with the Amalekites.<ref>Adam Clarke, LL.D., F.S.A., (1715-1832), 1Sam. 17:1</ref>  A well armed, literal giant named Goliath, whose height has been estimated to be between approx. 9 feet nine inches to 11 feet,<ref>Clarke, 1Sam. 17:4</ref> daily taunted the “servants to Saul” for 40 days,  morning and evening, defying them to provide a man to fight and kill him, with the winner to gain the submission of all their respective opponent. Upon hearing his defiance, the Israelites were “dismayed, and greatly afraid.” (1Sam. 17:1-11)  

Meanwhile, David's father had become frail, and his 3 oldest sons had followed Saul to the battle.  David returned home to feed his sheep.<ref>Gill, 1Sam. 17:15</ref> With the Philistine crisis now ongoing for 40 days, Jesse instructs David to take provisions to the camp of his sons, and some cheese for their captain. David was to inquire as to their condition, and to (apparently) bring some evidence of their welfare back, as they were in conflict with the Philistines in the valley of Elah. (1Sam. 17:12-19)   

Meanwhile, David's father had become frail, and his 3 oldest sons had followed Saul to the battle.  David returned home to feed his sheep.<ref>Gill, 1Sam. 17:15</ref> With the Philistine crisis now ongoing for 40 days, Jesse instructs David to take provisions to the camp of his sons, and some cheese for their captain. David was to inquire as to their condition, and to (apparently) bring some evidence of their welfare back, as they were in conflict with the Philistines in the valley of Elah. (1Sam. 17:12-19)   

David thus leaves his sheep with a caretaker, and goes to the battle, as both Israel and the Philistines were going forth in preparation to fight, being set in array against each other, and into which David runs. He greets and talks to his brethren, but as he does he hears Goliath speaking his words of defiance. This sends the Israelites around him fleeing, and they declare what manner of reward Saul shall give to the the man who slays Goliath, that of great riches, Saul's daughter in marriage, and freedom from any slavery one might be under. David inquires of this from those close by him, “for who is this uncircumcised Philistine, that he should defy the armies of the living God”, and is it confirmed. When David's oldest brother hears of Davids words,  his response is not one of encouragement but chastisement, accusing David of neglecting his sheep and of ill motives, that of coming just to see the battle. David's response indicates he has heard such before but  will not be dissuaded, saying, “What have I now done? Is there not a cause?”, and which question he repeats to others. (1Sam. 17:20-30)  

David thus leaves his sheep with a caretaker, and goes to the battle, as both Israel and the Philistines were going forth in preparation to fight, being set in array against each other, and into which David runs. He greets and talks to his brethren, but as he does he hears Goliath speaking his words of defiance. This sends the Israelites around him fleeing, and they declare what manner of reward Saul shall give to the man who slays Goliath, that of great riches, Saul's daughter in marriage, and freedom from any slavery one might be under. David inquires of this from those close by him, “for who is this uncircumcised Philistine, that he should defy the armies of the living God”, and is it confirmed. When David's oldest brother hears of Davids words,  his response is not one of encouragement but chastisement, accusing David of neglecting his sheep and of ill motives, that of coming just to see the battle. David's response indicates he has heard such before but  will not be dissuaded, saying, “What have I now done? Is there not a cause?”, and which question he repeats to others. (1Sam. 17:20-30)  

However, when King Saul hears of David's words, then he calls for him. To him David asserts there is no cause to fear Goliath, as David “thy servant will go and fight with this Philistine.” Saul protests that his youth disallows fighting such a seasoned man of war, to which David responds by stating how he killed both a lion and a bear who were after his sheep. David goes on to assert that Goliath shall be as one of them, “seeing he hath defied the armies of the living God”, for the LORD who delivered him previously would do so in this battle. This is seen to example David's basic hatred of evil, and his faith toward God, and fearless character in faith.<ref>Matthew Henry, 1Sa 17:31-39</ref>  At this Saul gives David his blessing, but proceeds to arm David with his armor. This David does put on, but finds Saul's armor unsuitable for him, and which would burden him rather than being his defense. Instead, David takes five smooth stones out of the brook, places then in a shepherd's bag, and with his sling in his hand he drew near to the Philistine.  (1Sam. 17:32-40)

However, when King Saul hears of David's words, then he calls for him. To him David asserts there is no cause to fear Goliath, as David “thy servant will go and fight with this Philistine.” Saul protests that his youth disallows fighting such a seasoned man of war, to which David responds by stating how he killed both a lion and a bear who were after his sheep. David goes on to assert that Goliath shall be as one of them, “seeing he hath defied the armies of the living God”, for the LORD who delivered him previously would do so in this battle. This is seen to example David's basic hatred of evil, and his faith toward God, and fearless character in faith.<ref>Matthew Henry, 1Sa 17:31-39</ref>  At this Saul gives David his blessing, but proceeds to arm David with his armor. This David does put on, but finds Saul's armor unsuitable for him, and which would burden him rather than being his defense. Instead, David takes five smooth stones out of the brook, places then in a shepherd's bag, and with his sling in his hand he drew near to the Philistine.  (1Sam. 17:32-40)

The committed friendship and Godly brotherly love between these two notable Biblical characters, amidst much danger and stress, makes their story one of the most remarkable ones in the [[Bible]]. The story of their friendship is mainly told in [[I Samuel]], chapters 13-23,31 and 2 Samuel 1, two books which contain the history of the kingdom of God in Israel, from the termination of the age of the judges to the close of the reign of king David.<ref>Keil & Delitzsch</ref>

The committed friendship and Godly brotherly love between these two notable Biblical characters, amidst much danger and stress, makes their story one of the most remarkable ones in the [[Bible]]. The story of their friendship is mainly told in [[I Samuel]], chapters 13-23,31 and 2 Samuel 1, two books which contain the history of the kingdom of God in Israel, from the termination of the age of the judges to the close of the reign of king David.<ref>Keil & Delitzsch</ref>

Both Jonathan and David were daring warriors for Israel in its theocratic kingdom, in the land which formerly was that of Canaan, in which dangerous enemies were yet to be fought. In addition, the paranoia of [[King Saul]] over losing his kingdom to David, who was anointed by God through the prophet Samuel to be king, caused David, and finally his fellow compatriot Jonathan (who recognized his future kingship), to be in danger of life.  

Both Jonathan and David were daring warriors for Israel in its theocratic kingdom, in the land which formerly was that of Canaan, in which dangerous enemies were yet to be fought. In addition, the paranoia of [[King Saul]] over losing his kingdom to David, who was anointed by God through the prophet Samuel to be king, caused David, and finally his compatriot Jonathan (who recognized his future kingship), to be in danger of life.  

While the story of David and Jonathan is revealed as an example of platonic love in the cause of righteousness, pro-homosex proponents labor to construe it as a physically homoerotic affair, and charge the writers of the Bible with [[homophobia]] for covering it up, as it lacks the necessary descriptions used elsewhere to denote eroticism.  

While the story of David and Jonathan is revealed as an example of platonic love in the cause of righteousness, pro-homosex proponents labor to construe it as a physically homoerotic affair, and charge the writers of the Bible with [[homophobia]] for covering it up, as it lacks the necessary descriptions used elsewhere to denote eroticism.  

===Historicity of David===

===Historicity of David===

There has been a scholarly debate in recent years about whether David was a real person or, rather, a construct of later generations to justify the ascendancy of Jerusalem as being "David's city", and justify the line of David, David's dynasty with all the policitical implications. Many felt that references to the person of David and the dynasty of David ("House of David") as found in the Bible are "read backs" rather than historically correct statements. The situation that this was to justify was the hopes and longing for the long lost homeland which which began to be expressed with the Babylonian captivity of the Jews after 586 A.D. But that has changed with the finding of the Tel Dan Inscription.

There has been a scholarly debate in recent years about whether David was a real person or, rather, a construct of later generations to justify the ascendancy of Jerusalem as being "David's city", and justify the line of David, David's dynasty with all the policitical implications. Many felt that references to the person of David and the dynasty of David ("House of David") as found in the Bible are "read backs" rather than historically correct statements. The situation that this was to justify was the hopes and longing for the long lost homeland which began to be expressed with the Babylonian captivity of the Jews after 586 A.D. But that has changed with the finding of the Tel Dan Inscription.

In 1993 and 1995 archaeological excavations at Tel Dan, in northern Israel, at not far from the beginning rise of the Mt.Hermon and the tributaries leading to the Jordan river, pieces of potsherd were found bearing an Aramaic inscription commemorating the fall of the city at the hands of the Aramaeans, the king most probably being Hazael. A heated arguement had been in the forefront for years with many scholars believing the references in the Bible to "House of David" were anachronistic emenating from later times, particulary after 586 B.C. and read back into early biblical accounts. The arguement is now swinging in favor of the Biblical data, largely due to the "Tel Dan inscription", which has been dated by archaeological and epigraphic (script) analysis to the years 870-750 B.C. The inscription follows with the word referring to the "House of David" (the dynasty of David) in both English and Hebrew (pertinent part). Hazael, king of Aram, claims to have killed Yehoram son of Ah'av, king of Israel, and Ahazyahu, the son of Yehoram, king of the "House of David":  

In 1993 and 1995 archaeological excavations at Tel Dan, in northern Israel, at not far from the beginning rise of the Mt.Hermon and the tributaries leading to the Jordan river, pieces of potsherd were found bearing an Aramaic inscription commemorating the fall of the city at the hands of the Aramaeans, the king most probably being Hazael. A heated argument had been in the forefront for years with many scholars believing the references in the Bible to "House of David" were anachronistic emenating from later times, particularly after 586 B.C. and read back into early biblical accounts. The argument is now swinging in favor of the Biblical data, largely due to the "Tel Dan inscription", which has been dated by archaeological and epigraphic (script) analysis to the years 870-750 B.C. The inscription follows with the word referring to the "House of David" (the dynasty of David) in both English and Hebrew (pertinent part). Hazael, king of Aram, claims to have killed Yehoram son of Ah'av, king of Israel, and Ahazyahu, the son of Yehoram, king of the "House of David":