1 Chronicles 11:5
And the inhabitants of Jebus said to David, You shall not come here. Nevertheless David took the castle of Zion, which is the city of David.
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(5) Thou shalt not come hither.—A jeer. (Comp. 2Samuel 5:6.) “And one spake unto David, saying, Thou shalt not come in hither. The blind and the lame will have kept thee out!” The Jebusites trusted in the strength of their fortress. Even the weakest defence would be sufficient to repel David’s assault.

11:1-9 David was brought to possess the throne of Israel after he had reigned seven years in Hebron, over Judah only. God's counsels will be fulfilled at last, whatever difficulties lie in the way. The way to be truly great, is to be really useful, to devote all our talents to the Lord.This chapter runs parallel with 2 Samuel 5 as far as 1 Chronicles 11:9, after which it is to be compared with 2 Samuel 23:8-39 as far as 1 Chronicles 11:40, the remainder 1 Chronicles 11:41-47 being an addition, to which Samuel has nothing corresponding. Compare throughout the notes in Samuel. 1Ch 11:4-9. He Wins the Castle of Zion from the Jebusites by Joab's Valor.

4. David and all Israel went to … Jebus—(See on [363]2Sa 5:6).

No text from Poole on this verse. And inquired not of the Lord,.... For though he did inquire in some sense in an external, careless, and hypocritical manner, yet not done seriously, sincerely, and heartily, nor with constancy; it was accounted as if he inquired not at all, 1 Samuel 28:6 the Targum adds another reason of his death, because he killed the priests of Nob; but that is not in the text:

therefore he slew him; or suffered him to be slain:

and turned the kingdom unto David the son of Jesse; translated the kingdom of Israel out of Saul's family, upon his death, into Jesse's, even unto David; for the sake of which observation this short account is given of the last end of Saul.

And the inhabitants of Jebus said to David, Thou shalt not come hither. Nevertheless David took the castle of Zion, which is the city of David.
5. Thou shalt not come hither] A longer speech of defiance is given in 2 Samuel 5:6 (see R.V. mg.) in which the Jebusites assert that their city is so strong by nature that a garrison of blind and lame is sufficient for its defence.

the castle of Zion] R.V. the strong hold of Zion. The site of this (afterwards “the city of David”) is on the S.E. of the present city, on the S. of the Haram (the Temple area), and on a level lower than that of the Haram (Socin-Benzinger in Bädeker, p. 22; Sir C. Wilson in Smith’s Bible Dict. ed. 2, “Jerusalem,” p. 1648). For the less probable view that the stronghold of Zion was on the S.W. of the present city see C. R. Conder in Hastings’ Bible Dict., Art. “Jerusalem,” vol. ii. p. 591.Verse 5 - Thou shalt not come hither. The inhabitants of Jebus added something beside (2 Samuel 5:6). They had said, "Except thou take away the blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither." The castle of Zion. This fort became the site of the temple. It is the Acra of Josephus, and is different from the modern Zion. It was the eastern hill in the city, was the second highest elevation in the city, and up to the time of the destruction of the city of Jerusalem was uniformly named Zion, though from the time of Constantine it has been used for the name of the western hill, the site of Jerusalem. There is but little doubt of the identity of the hill of Moriah with the hill of Zion, though no individual passage of Scripture asserts it. The passage before us, however, with its parallel, tells us plainly enough that the city of David, and that which became the sacred hill of Zion are one; and many passages in the Psalms and the prophets both confirm this and point out the difference between Zion and Jerusalem. On the following day the Philistines, in their search among the fallen, found and plundered the bodies of Saul and of his sons, and sent the head and the armour of Saul round about the land of the Philistines, to proclaim the news of their victory to their people and their gods. That for this purpose they cut off Saul's head from the trunk, is, as being a matter of course, not specially mentioned. In regard to the other discrepancies between the two texts, both in 1 Chronicles 10:8-10 and in the account of the burial of Saul and of his sons by valiant men of Jabesh, 1 Chronicles 10:11, 1 Chronicles 10:12, cf. the commentary on 1 Samuel 31:8-13. In the reflection on Saul's death, 1 Chronicles 10:13 and 1 Chronicles 10:14, a double transgression against the Lord on Saul's part is mentioned: first, the מעל (on the meaning of this word, vide on Leviticus 5:15) of not observing the word of Jahve, which refers to the transgression of the divine command made known to him by the prophet Samuel, 1 Samuel 13:8. (cf. with 1 Chronicles 10:8), and 1 Samuel 15:2-3, 1 Samuel 15:11, cf. 1 Samuel 28:18; and second, his inquiring of the אוב, the summoner of the dead (vide on Leviticus 19:31), לדרושׁ, i.e., to receive an oracle (cf. in reference to both word and thing, 1 Samuel 28:7).
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