"other Later Prophets; Samuel Almosnino on the Later Prophets; Isaac Gershon on Malachi; ""Torat Ḥesed"" by Isaac ben Solomon; Ya'bez on Psalms, Job, Canticles, Ruth, Lamentations, Ecclesiastes, Daniel, Ezra, Nehemiah, and Chronicles; Joseph ibn Yaḥya on the Hagiographa; ""Mizmor le-Todah,"" by Samuel Arepol, on Psalm cxix.; ""Ḳaw we-Naḳi"" on Proverbs; Menahem Meïri on Proverbs; Moses Ḳimḥi on Proverbs, Ezra, Nehemiah; Naḥmanides, Farissol, and Simon ben Zemaḥ Duran on Job; Saadia Gaon on Daniel; Yalḳut Shim'oni on Chronicles; Moses of Frankfurt's annotations, entitled ""Ḳomaz Minḥah,"" on the Pentateuch; ""Minḥah Ḳeṭannah"" on the Former Prophets; ""Minḥah Gedolah"" on the Later Prophets, ""Minḥat"
"a reference to (or cause of) that legend. Chileab Chileab, also known as Daniel, was the second son of David, King of Israel, according to the Bible. He was David's son with his third wife Abigail, widow of Nabal the Carmelite, and is mentioned in , and . Unlike the other of David's three elder sons, Amnon, Absalom, and Adonijah who were important characters in 2 Samuel, Chileab is only named in the list of David's sons and no further mention is made of him. Though being the second son, Chileab was not a contender for the throne of Israel,"
"Book of Gad the Seer The Book of Gad the Seer is a presumed lost text, supposed to have been written by the Biblical prophet Gad, which is mentioned at . The passage reads: ""Now the acts of David the king, first and last, behold, they are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer."" These writings of Nathan and Gad may have been incorporated into 1 and 2 Samuel. This text is sometimes called ""Gad the Seer"" or ""The Acts of Gad the"
"but might continue through the end of the book. Nothing else is found in scriptures concerning Lemuel aside from these two mentions in beginning of Proverbs 31. Jewish legend identifies him as Solomon, taking this advice from his mother Bathsheba; but there is no clear evidence for that. The widely used Strong's concordance, a reference work that assigns a unique reference number to every Biblical Hebrew word and its English translation, states that Lemuel is Hebrew word 3927, related to words 3926 and 410 and means ""(belonging) to God; Lemuel or Lemoel, a symbolic name of Solomon: -Lemuel."" Other Bible"
"David Melech Yisrael David Melech Yisrael (; literally, ""David is the King of Israel"") is a Jewish song about David, an important king of ancient Israel. Its lyrics are simple and consist of only five words which are repeated many times. These lyrics can be translated into English as saying ""David, king of Israel, lives and endures."" (), transliterated to: ""David Melech Yisrael; Chai, Chai, Vekayam"". The text comes from the Talmud, where Rabbi Judah the Prince instructs Reb Chiyah to use the phrase as a watchword indicating that the new moon has appeared. The Talmudic Rabbis often used the"
"Gad (prophet) Gad () was a seer or prophet mentioned in the Hebrew Bible and the writings of Jewish historian Josephus. He was one of the personal prophets of King David of Israel and, according to the Talmudic tradition, some of his writings are believed to be included in the Books of Samuel. He is first mentioned in telling David to return from refuge in Moab to the forest of Hereth in the land of Judah. The next biblical reference to Gad is where, after David confesses his sin of taking a census of the people of Israel and Judah,"
"Lemuel (biblical king) Lemuel ( ""Ləmû’ēl"", ""to him, El"") is the name of a Biblical king mentioned in Proverbs 31:1 and 4, but whose identity remains uncertain. Speculation exists and proposes that Lemuel was Hezekiah, Solomon, a king of Massa, or fictitious. The opening verse of Proverbs 31 reads: ""The words of the great king Lemuel. The vision wherewith his mother instructed him."" The name occurs again in verse 4: ""Give not to kings, O Lemuel, give not wine to kings ..."" The discourse, which is an exhortation to chastity, justice, mercy and temperance, appears to end with verse 9,"
"the Ammonites. Now, therefore, the sword will never depart from your house, because you despised Me and took the wife of Uriah the Hittite to be your own.'"" NIV Nathan then informs David that his child with Bathsheba must die. Indeed, their first child dies after seven days. David and Bathsheba later had a second son, the future King Solomon. ""All references from the JPS translation (1917) unless otherwise stated."" Uriah is portrayed in the American films ""David and Bathsheba"" (1951) by Kieron Moore, ""King David"" (1985) by James Lister and Mark Burnett's and Roma Downey's ""The Bible: The Epic"
"image of the waxing and waning moon as a metaphor for the power of the Davidic line, which would renew itself with the coming of the Messiah. David Melech Yisrael David Melech Yisrael (; literally, ""David is the King of Israel"") is a Jewish song about David, an important king of ancient Israel. Its lyrics are simple and consist of only five words which are repeated many times. These lyrics can be translated into English as saying ""David, king of Israel, lives and endures."" (), transliterated to: ""David Melech Yisrael; Chai, Chai, Vekayam"". The text comes from the Talmud, where"
"3:5 ""And these were born to him in Jerusalem; Shimea, and Shobab, and Nathan, and Solomon, four, of Bathshua the daughter of Ammiel:"" The last specific mention of Nathan appears in 1 Chronicles 14:4 ""Now these are the names of his children which he had in Jerusalem; Shammua, and Shobab, Nathan, and Solomon,"" There are also instances in the Hebrew Bible where the name Nathan is mentioned, but it is unknown whether it is referring to Nathan the prophet or Nathan the son of David. One instance of this appears in the first book of the Book of Kings. In"
"Caleb Caleb (), sometimes transliterated as Kaleb (, ""Kalev""; Tiberian vocalization: Kālēḇ; Hebrew Academy: Kalev), is a figure who appears in the Hebrew Bible as a representative of the Tribe of Judah during the Israelites' journey to the Promised Land. A reference to him is also found in the Quran, although his name is not mentioned. According to the Jewish Encyclopedia, ""since 'Caleb' signifies dog, it has been thought that the dog was the totem of [Caleb's] clan"". The New American Standard Exhaustive Concordance states that the name ""Kaleb"" (Caleb) is related to the word for ""dog"" (""keleb""). The Bible"
"the line, also missing, completes the spelling of the name. Much more needs to be reconstructed in the damaged third line. Only traces of the first and last letters are visible: the head of the first letter, bet, and upper edge of the last letter, nun. But this is enough to reconstruct the line as Bnei Ammon—literally, the Sons of Ammon, or the Ammonites—since the named king, Ba'alis, is known as an Ammonite king. Indeed, in the Biblical passage that mentions Ba'alis (Jeremiah 40:14), he is referred to as the ""King [of the] Bnei Ammon,"" the same term that we"
"ways], and to David We gave the Zabur [Psalms]"". 17:55 (Surat Al Isra/The Night Journey) The Psalms are often equated to the ""Zabur"" mentioned in the Quran. Zabur () is, according to Islam, the holy book of Dawud (David), one of the holy books revealed by God before the Quran, alongside others such as the ""Tawrat"" (""Torah"") of Musa (Moses) and the ""Injil"" (""Gospel"") of Īsā (Jesus). In the Quran, the Zabur is mentioned by name only three times. The Quran itself says nothing about the Zabur specifically, except that it was revealed to David, king of Israel and that"
"Jesse Jesse , or Yishai (, meaning ""King"" or ""God exists"" or ""God's gift""; ""Eshai""; ""Iessai""; ; ""Yassa"") is a figure described in the Bible as the father of David, who became the king of the Israelites. His son David is sometimes called simply ""Son of Jesse"" (""Ben Yishai""). The role as both father of King David and ancestor of Christ has been used in various depictions in art, e.g. as the Tree of Jesse or in hymns like Behold, a Branch is growing. According to the Bible, Jesse was the son of Obed and the grandson of Ruth and"
"not explicitly referenced anywhere in Jewish Tradition as being Israelite. The sons of Moses are absent from the genealogy of Levi in Exodus. Moses married a Cushite woman (who, according to classical interpretations, may or may not refer to Zipporah). The Torah makes no mention of any offspring from this union. Aaron married a woman from the Tribe of Judah. Aaron, the first High Priest of Israel, married Elisheba, daughter of Amminadab (descendant of Tamar) and sister of Nahshon, Prince of the Tribe of Judah. They had Nadab, Abihu, Eleazar and Ithamar. Aaron and Elisheba's four children were given the"
"Sons of David The sons of King David are mentioned both as a group and individually several times in the biblical accounts of the reigns both of David and his successor Solomon. The number of sons mentioned by name in the Hebrew Bible is 19. In addition, two further unnamed sons are recorded as having been born in Jerusalem, one, probably both, having died in infancy. One of these was the first child born of David's adulterous relationship with Bathsheba. Only one of David's daughters, Tamar, is mentioned by name. The named sons are as follows. First those born in"
"under the royal protection of the king: They stayed there until David's fortunes took a turn for the better. Psalm 86:16, attributed to David, refers to the writer's mother: Nitzevet Nitzevet (""Nzb'th"") was an Israelite woman who was the mother of David according to the Talmud, but she is not named in the Bible. She was an ancestor of the Kings of Judah. Nitzevet’s father was named Adael or Edal. She married a man called Jesse the Bethlehemite and their children were: Although David’s mother is not named in the Bible, she is still mentioned there with her husband: when"
"Book of Ezekiel, where Gog is an individual and Magog is his land. The meaning of the name Gog remains uncertain, and in any case the author of the Ezekiel prophecy seems to attach no particular importance to it. Efforts have been made to identify him with various individuals, notably Gyges, a king of Lydia in the early 7th century BCE, but many scholars do not believe he is related to any historical person. In Genesis 10 Magog is a person, son of Japheth son of Noah, but no Gog is mentioned. The name Magog is equally obscure, but may"
"be years of catastrophic drought so severe that not even dew will form, because Ahab and his queen stand at the end of a line of kings of Israel who are said to have ""done evil in the sight of the Lord."" No background for the person of Elijah is given except for his brief description as being a ""Tishbite."" His name in Hebrew means ""My God is Yahweh"", and may be a title applied to him because of his challenge to worship of Baal. As told in the Hebrew Bible, Elijah's challenge is bold and direct. Baal was the"
"Quran sixteen times. David's narrative in the Qur’an, in many respects, parallels that given in the Bible. Although he is never explicitly named a prophet (""nabī"") or a messenger (""rasūl""), David is included in lists of those who received revelation (""waḥy""; 4:163) or guidance (""hudā""; 6:84) from God. In both lists his name appears next to that of his son Solomon. Elsewhere, the Quran explains that God gave to both of them the gifts of ""sound judgment"" (""ḥukm""; 21:79) and ""knowledge"" (""ʿilm""; 21:79; 27:15). Yet the Quran also ascribes to David merits that distinguish him from Solomon: David killed Goliath"
"the son of god. A new theological understanding of Psalm 110:1 and 110:4, distinct from that of Judaism, evolved. Jesus himself quotes Psalm 110 in Luke 20:41-44, Matthew 22:41-45 and Mark 12:35-37. The meanings and authenticity of these quotations are debated among modern scholars. Various modern critical scholars reject that David wrote this psalm. In the Masoretic Text many Psalm including this one are explicitly attributed to David. The superscription is ""of David a psalm."" Some have suggested that this indicates that Psalm 110 was not written by David. The superscription as it stands is ambiguous. However, Jewish tradition ascribes"
"to the Islamic prophet, Muhammad. In the Qur'an, the Zabur is mentioned by name only three times. The Qur'an itself says nothing about the Zabur specifically, except that it was revealed to David, king of Israel and that in Zabur is written ""My servants the righteous, shall inherit the earth"". The last reference is of interest because of the quotation from Psalm 37 verse 29 which says, ""The righteous shall inherit the land, and dwell therein for ever,"" (as translated in the King James Version of the Bible). According to Ahrens (1930) the last reference is quoted from Psalms. He"
"O family of David, in gratitude. And few of My servants are grateful."" and mentioned David 16 times. According to some Islamic sources, some of Jewish settlers in Arabia were from the Davidic line, Mohammad-Baqer Majlesi recorded: ""A Jewish man from the Davidic line entered Medina and found the people in deep sorrow. He enquired the people, 'What is wrong?' Some of the people replied: Prophet Mohamed passed away"". Davidic line The Davidic line refers to the tracing of lineage to King David through the texts in the Hebrew Bible, in the New Testament, and through the following centuries. According"
"river of water."" Verses 8-10 read: Hugh Nibley, an LDS scholar and apologist, thought this area referred to as ""the borders"" was by Jabal al-Lawz. ""Lemuel"" (Hebrew:לְמוּאֵל) is the name of a Biblical king mentioned in Proverbs 31:1 and 4, but otherwise unknown. In verse 4, it says, ""Give not to kings, O Lemuel, give not wine to kings ..."" The discourse, which is an exhortation to chastity and temperance, appears to end with verse 9, but might continue through the end of the chapter. Hugh Nibley remarks Lemuel has a ""good pure Arabic name, incidentally."" In """", adapted from"
"blamed by the Rabbis for his seemingly boastful expression, ""Think upon me, my God, for good"" (Neh. v. 19, xiii. 31), and for his disparagement of his predecessors (ib. v. 15), among whom was Daniel. The Rabbis think that these two faults were the reason that this book is not mentioned under its own name, but forms part of the Book of Ezra (Sanh. 93b). [Although it seems this was true at the time the Talmud was compiled, it is not the case in modern Hebrew Bibles, in which Ezra and Nehemiah each has his own book.] According to Baba"
"was interpreted by several Christian authors as one of the allusions in Old Testament to the coming of the Christ, the Son of God. This viewpoint is also expressed in John Witherspoon's ""On the Purity of The Heart,"". See also ""His Son's Name,"" by Dr. Henry M. Morris of the ICR. However, Rashi interpreted this verse and the preceding one () as referring to Moses, namely the wisdom of the Torah that Moses knew and understood, and that no prophet had arisen since like Moses. Agur Agur ben Jakeh () was the compiler of a collection of proverbs found in"
"wander about in the land. So grieve not for the transgressing people. <section end=""5:26""/> Caleb Caleb (), sometimes transliterated as Kaleb (, ""Kalev""; Tiberian vocalization: Kālēḇ; Hebrew Academy: Kalev), is a figure who appears in the Hebrew Bible as a representative of the Tribe of Judah during the Israelites' journey to the Promised Land. A reference to him is also found in the Quran, although his name is not mentioned. According to the Jewish Encyclopedia, ""since 'Caleb' signifies dog, it has been thought that the dog was the totem of [Caleb's] clan"". The New American Standard Exhaustive Concordance states that"
"Old Testament only in 2 Kings 13:13; 14:16, 23, 27, 28, 29; 15:1, 8; 1 Chronicles 5:17; Hosea 1:1; and Amos 1:1; 7:9, 10, 11. In all other passages it is Jeroboam I, the son of Nebat that is meant. Jeroboam II Jeroboam II ( ""Yārāḇə‘ām""; ; ) was the son and successor of Jehoash (alternatively spelled Joash) and the thirteenth king of the ancient Kingdom of Israel, over which he ruled for forty-one years in the eighth century BC. His reign was contemporary with those of Amaziah (2 Kings 14:23) and Uzziah (15:1), kings of Judah. William F. Albright"
"to David unconditionally (1 Kings 11:36; 15:4; 2 Kings 8:19). They feel the conditional promise of 1 Kings 9:4–7 seems to undercut this unconditional covenant. Most interpreters have taken the expression ""throne of Israel"" as a reference to the throne of the United Monarchy. They see this as a conditionalization of the unconditional dynastic promise to David's house expressed in 1 Kings 11:36, 15:4 and 2 Kings 8:19. They argue the presence of both unconditional and conditional promises to the house of David would create intense theological dissonance in the Book of Kings. Christians believe that the promise is of"
"Oded (prophet) Oded is a prophet in the Hebrew Bible, mentioned in 2 Chronicles 28. He was from Samaria, and met the army of the northern kingdom of Israel, who were returning with captives from Judah. In a speech from verse 9 to verse 11, he urged them to return the slaves. He was joined in this plea by some of the Samaritan leaders, and it was successful. William Schniedewind notes that Oded is the only prophet in the Book of Chronicles who does not address a king. Schniedewind argues that this is because ""in the Chronicler's view there was"
"of Jehoiakim who was also cursed in Jeremiah 36:30. Jeconiah was told that none of his descendants could ever sit on the throne of David.(Jeremiah 22:30) Jews thus argue the Messiah must descend from King Solomon but not from King Jeconiah. Jews point out that Jeconiah's grandson, Zerubbabel, held power granted by God, though he was never king. Jews argue that on top of Nathan not being king, Luke 3:27 includes Shealtiel and Zerubbabel, both of whom are descendants of the cursed Jeconiah in Matthew 1:12. This is part of the reason Jews give for rejecting Jesus as the promised"
"who crossed the river (of Jordan) with him, and they were over three-hundred-and-ten men. By Allah, none crossed the river with him, but a believer."" Talut Talut (, ""Ṭālūt"") is considered to be the Qur’anic name for Saul, as he was the ""Malik"" (, King) of Israel, or Gideon, with the reasoning that the Quran references the same incident of the drinking from the river as that found in the Book of Judges (7:5-7), and other factors associated with the latter. The name 'Tālūt' has uncertain etymology. Unlike some other Quranic figures, the Arabic name is not similar to the"
"appears in the Qu'ran 2:246–251. The Israelites demand their of prophet to appoint a king, and so God appoints the man Talut. The people respond poorly to the selection, upset that Talut does not seem special. God gives the Ark of the Covenant back to the Israelites in order to verify His choice (this is an event that predates Saul in the Bible). Talut leads the men to battle against an army led by the General Goliath. The Israelite army is small and doubtful, but a few men trust that God can still give them victory. David then kills Goliath"