Verse (Click for Chapter) New International Version and Ira the Jairite was David’s priest. New Living Translation And Ira, a descendant of Jair, was David’s personal priest. English Standard Version and Ira the Jairite was also David’s priest. Berean Standard Bible and Ira the Jairite was David’s priest. King James Bible And Ira also the Jairite was a chief ruler about David. New King James Version and Ira the Jairite was a chief minister under David. New American Standard Bible Ira the Jairite also was a priest to David. NASB 1995 and Ira the Jairite was also a priest to David. NASB 1977 and Ira the Jairite was also a priest to David. Legacy Standard Bible and Ira the Jairite was also a priest to David. Amplified Bible also Ira the Jairite was a priest to David. Christian Standard Bible and in addition, Ira the Jairite was David’s priest. Holman Christian Standard Bible and in addition, Ira the Jairite was David’s priest. American Standard Version and also Ira the Jairite was chief minister unto David. Contemporary English Version Ira from Jair was David's priest. English Revised Version and Ira also the Jairite was priest unto David. GOD'S WORD® Translation And Ira, a descendant of Jair, was a priest to David. Good News Translation and Ira from the town of Jair was also one of David's priests. International Standard Version and Ira the Jairite was David's priest. Majority Standard Bible and Ira the Jairite was David?s priest. NET Bible Ira the Jairite was David's personal priest. New Heart English Bible and also Ira the Jairite was David?s priest. Webster's Bible Translation And Ira also the Jairite was a chief ruler about David. World English Bible and Ira the Jairite was chief minister to David. Literal Translations Literal Standard Versionand also, Ira the Jairite has been minister to David. Young's Literal Translation and also, Ira the Jairite hath been minister to David. Smith's Literal Translation And also Ira the Jairite was priest to David. Catholic Translations Douay-Rheims BibleAnd Ira the Jairite was the priest of David. Catholic Public Domain Version But Ira, the Jairite, was the priest of David. New American Bible Ira the Jairite was also David’s priest. New Revised Standard Version and Ira the Jairite was also David’s priest. Translations from Aramaic Lamsa BibleAnd also Aza of Jathir was a priest to David. Peshitta Holy Bible Translated And also Azah who from Yathar, he was the Priest to David OT Translations JPS Tanakh 1917and Ira also the Jairite was chief minister unto David. Brenton Septuagint Translation Moreover Iras the son of Iarin was priest to David. Additional Translations ... Audio Bible Context Sheba's Rebellion…25Sheva was the scribe; Zadok and Abiathar were priests; 26and Ira the Jairite was David’s priest. Cross References 1 Kings 4:2-6 and these were his chief officials: Azariah son of Zadok was the priest; / Elihoreph and Ahijah, the sons of Shisha, were secretaries; Jehoshaphat son of Ahilud was the recorder; / Benaiah son of Jehoiada was in charge of the army; Zadok and Abiathar were priests; ... 1 Chronicles 18:14-17 Thus David reigned over all Israel and administered justice and righteousness for all his people: / Joab son of Zeruiah was over the army; Jehoshaphat son of Ahilud was the recorder; / Zadok son of Ahitub and Ahimelech son of Abiathar were priests; Shavsha was the scribe; ... 1 Chronicles 27:33-34 Ahithophel was the king’s counselor. Hushai the Archite was the king’s friend. / Ahithophel was succeeded by Jehoiada son of Benaiah, then by Abiathar. Joab was the commander of the king’s army. 1 Kings 2:35 And the king appointed Benaiah son of Jehoiada in Joab’s place over the army, and he appointed Zadok the priest in Abiathar’s place. 1 Kings 1:8 But Zadok the priest, Benaiah son of Jehoiada, Nathan the prophet, Shimei, Rei, and David’s mighty men would not join Adonijah. 1 Chronicles 11:6 Now David had said, “Whoever is the first to strike down a Jebusite will become chief commander.” And Joab son of Zeruiah went up first, and he became the chief. 1 Chronicles 12:18 Then the Spirit came upon Amasai, the chief of the Thirty, and he said: “We are yours, O David! We are with you, O son of Jesse! Peace, peace to you, and peace to your helpers, for your God helps you.” So David received them and made them leaders of his troops. 1 Chronicles 27:5 The third army commander, as chief for the third month, was Benaiah son of Jehoiada the priest. There were 24,000 men in his division. 1 Chronicles 27:22 and over Dan was Azarel son of Jeroham. These were the leaders of the tribes of Israel. 1 Kings 4:1 So King Solomon ruled over Israel, 1 Kings 2:46 Then the king commanded Benaiah son of Jehoiada, and he went out and struck Shimei down, and he died. Thus the kingdom was firmly established in the hand of Solomon. 1 Kings 4:7 Solomon had twelve governors over all Israel to provide food for the king and his household. Each one would arrange provisions for one month of the year, 1 Chronicles 27:1 This is the list of the Israelites—the heads of families, the commanders of thousands and of hundreds, and their officers who served the king in every matter concerning the divisions on rotating military duty each month throughout the year. There were 24,000 men in each division: 1 Chronicles 27:16 These officers were in charge of the tribes of Israel: Over the Reubenites was Eliezer son of Zichri; over the Simeonites was Shephatiah son of Maacah; 1 Chronicles 27:25-31 Azmaveth son of Adiel was in charge of the royal storehouses. Jonathan son of Uzziah was in charge of the storehouses in the country, in the cities, in the villages, and in the fortresses. / Ezri son of Chelub was in charge of the workers in the fields who tilled the soil. / Shimei the Ramathite was in charge of the vineyards. Zabdi the Shiphmite was in charge of the produce of the vineyards for the wine vats. ... Treasury of Scripture And Ira also the Jairite was a chief ruler about David. Ira 2 Samuel 23:38 Ira an Ithrite, Gareb an Ithrite, 1 Chronicles 11:40 Ira the Ithrite, Gareb the Ithrite, Ithrite Judges 10:4,5 And he had thirty sons that rode on thirty ass colts, and they had thirty cities, which are called Havothjair unto this day, which are in the land of Gilead… chief ruler. 2 Samuel 8:18 And Benaiah the son of Jehoiada was over both the Cherethites and the Pelethites; and David's sons were chief rulers. Genesis 41:43,45 And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt… Exodus 2:14,16 And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known… 2 Samuel 24:11 For when David was up in the morning, the word of the LORD came unto the prophet Gad, David's seer, saying, 2 Chronicles 35:15 And the singers the sons of Asaph were in their place, according to the commandment of David, and Asaph, and Heman, and Jeduthun the king's seer; and the porters waited at every gate; they might not depart from their service; for their brethren the Levites prepared for them. Jump to Previous Addition Chief David David's Ira Minister Priest RulerJump to Next Addition Chief David David's Ira Minister Priest Ruler2 Samuel 20 1. By occasion of the quarrel, Sheba rebels in Israel3. David's ten concubines are put in confinement for life 4. Amasa, made captain over Judah, is slain by Joab 14. Joab pursues Sheba to Abel 16. A wise woman saves the city by Sheba's head 23. David's officers And Ira the Jairite The mention of "Ira the Jairite" introduces us to a lesser-known figure in the biblical narrative. The name "Ira" is of Hebrew origin, meaning "watchful" or "vigilant," which may reflect his role or character. The designation "Jairite" indicates his lineage or geographical origin, likely linked to Jair, a descendant of Manasseh, who settled in Gilead (Numbers 32:41). This connection to Jair suggests a heritage of leadership and influence, as Jair was known for capturing villages and naming them after himself. Ira's inclusion in David's administration highlights the diverse backgrounds of those who served the king, emphasizing the unity and inclusivity within David's reign. was David’s priest Verse 26. - Ira... was a chief ruler; Hebrew, cohen, priest, minister (see on this term, 2 Samuel 8:18). We there find David's sons holding this confidential office; but the feuds which resulted from David's sin had destroyed the concord of the family, and the usefulness of David's children. In their degradation from this office we see also a preparation for their being set aside from the succession, and the throne given to Solomon. ADDITIONAL NOTE. With this chapter ends the second section of David's history; for, as we have already seen, the last four chapters are not arranged in chronological order, but form an appendix remarkable both for the singularly varied nature of its contents, and also for its omissions. The Second Book of Samuel is so thoroughly a history of David, that we should naturally have expected some account of his latter years, and of his manner of government after his return to power. But such details would have been interesting politically rather than spiritually, and the two narratives which have gone before are complete each in itself; and in each David is regarded from an entirely distinct point of view. In the first eight chapters we have the history of David as the theocratic king. As such he takes the heathen for his inheritance, and founds an empire. Even more remarkable are the alterations he makes in the worship of Jehovah. To the old Levitical sacrifices he added a far more spiritual service of psalms and minstrelsy, without which Judaism would have been unable to develop the evangelical realities which lay embedded in its ritual and legal ordinances. And it is important to notice that his service of sacred song is called "prophecy" (1 Chronicles 25:1-3), from which we learn two things. The first that David's service was essentially the same as that established by Samuel at Ramah. There, too, we read of the company of the prophets prophesying (1 Samuel 19:20), their service undoubtedly being one of minstrelsy (1 Samuel 10:5, 10, 11); and without Samuel's authority David would scarcely have ventured upon so great an innovation. Even so, this consecration of music by Samuel, and David's ordinance whereby there was established a daily service, morning and evening, of thanksgiving and praise (1 Chronicles 23.30; Nehemiah 12:24), is a most remarkable step forward; and by it the service of God ceased to be mere ritual, and became "a reasonable service" (Romans 12:1), such as was repeatedly commended by St. Paul to the members of the Christian Church (Colossians 3:16, etc.). But secondly, it drew the minds of the people to the evangelic meaning of the Levitical ordinances. To this day hymns form a most important part of our solemn services, and seem especially adapted to draw out the inner and deeper meaning of rites and doctrines. They did not, indeed, begin with David. There are psalms older than his reign; but this consecration of them to the public daily service of God led to an outburst of Divine psalmody which raised the minds of the people above the material and grosset elements of their worship, and taught them the true nature of God, and made them ascribe to him high and spiritual attributes in wonderful contrast with the grovelling frivolities of heathenism. The Levitical worship was necessarily typical: in the psalms the people learned that God desireth not sacrifice, but the offering of a broken and contrite heart. Even prophecy, in its sense of speaking for God, would scarcely have reached the high eminence of future days but for the psalms. For only in a nation deeply imbued with poetry and song could an Isaiah have arisen, capable of giving in so perfect an outward form the mysteries of Christ's incarnation, his vicarious sacrifice, and universal kingdom. In the second section, neither the theocratic nor the prophetic element is in the forefront. It is the history of a fearful sin, and of its stern punishment. The sinner is the theocratic king: the punishment is the pollution of his house by incest and murder; the ruin of the glory of his realm, the rending asunder of his empire, begun in his days and consummated in those of his grandson; his own disgrace and flight; and his sorrowful return to his throne, impotent to avenge either the murder of his son or that of the man whom he had chosen in the hope that he would release him from the stern grip of the ruthless Joab. The moral lessons of this sad story are beyond number. We see the saint changed into a sinner. No privileges save him from hateful crime; no repentance from draining the last dregs of the bitter cup of retribution. But never was the power of repentance in cleansing the heart and giving peace to the conscience more clearly shown; and the psalms written by David as a penitent, and during his flight from Absalom, are the most spiritual and choice and edifying of the whole Psalter. Without them the depths of self-abasement would have been left without inspired expression. The sinner in his greatest need, when crushed with the conviction of sin, when earnestly longing for forgiveness, when thirsting for the restored presence of God within his soul, and when feeling that, vile as he was, yet that he was not shut out from mercy, but that access to God's presence was still permitted him; - at all such times he would have gone to his Bible, and it would have been silent. These psalms are still the sinner's comfort, and give him the words which best express what is present in his heart. Without them the Jewish Church would never have reached that fervid purity of spiritual feeling which so animated the prophets; and even the Christian Church would possibly have stopped short of that full doctrine of repentance which she now holds. It is, indeed, the Christian's privilege to unite the doctrine of repentance with the thought of all that Christ has done and suffered for us, and so to understand why repentance avails to cleanse the heart; but even with this knowledge no Christian writer has ever reached so high a level of spirituality as David, though we may thankfully acknowledge that many of our best hymns do not fall far short of it. It is easy, then, to see that these two histories are not only of primary importance, but that no narrative after the time of the Exodus equals them in value. They form the very kernel of the Book of the Earlier Prophets, giving us, in the first, the true meaning and spiritual import of the settlement of Israel in Palestine; and setting before us, in the second, the nature of repentance, and so preparing the way for the revelation of the gospel of pardon and peace. They are followed by an appendix containing several narratives recorded apparently for their intrinsic value. Commentators have endeavoured to trace a connection between them, but their arguments are farfetched, and their conclusions unsatisfactory. It is better to regard them as separate and complete, each one in itself. They are six in number: (1) the visitation of famine because of Saul's cruelty to the Gibeonites; (2) some incidents in the war with the Philistines, illustrating the heroic character of David's worthies; (3) David's psalm of deliverance; . . . |
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