Annotations for 1 Chronicles
Annotations for 1 Chronicles
The descendants of Ishmael and Keturah equate with Arab tribes who lived in the Syro-Arabian desert. Various of these descendants and their settlements are mentioned in inscriptions of the Assyrian king Ashurbanipal. The last king of the Chaldean dynasty, Nabonidus, led an extensive campaign against Tema and other Arabian states in the mid-sixth century BC.
Amalek. See notes on ; .
The Assyrian King List, seventh century BC. Several features of the genealogy in are striking when compared with this. There is no introduction; the scribe has drawn lines across the tablet, dividing it into four sections, two of which are lists of names without kinship terms, alternating with two lists in which relations are specified; both segmented and linear genealogies are used. This suggests the Chronicler was following a known literary pattern.
© Baker Publishing Group and Dr. James C. Martin courtesy of the Turkish Ministry of Antiquities and the Istanbul Archaeological Museums, Turkey.
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On genealogies in the ancient world, see the article “
Moreover, certain offices within Israel, particularly those relating to temple worship, had been allocated to specific families. Those wishing to exercise such functions had to be able to show their pedigree (cf. ). Admittedly, most of the genealogies in stop far short of the exile. However, a preoccupation with lineage in the author’s own time may have sparked an interest in the genealogies of certain key figures in the narrative. While prerogatives of land rights and office entitlements explains tracing lineage back as far as Abraham, it is intriguing that the Chronicler goes all the way back to Adam (). This suggests an even broader purpose beyond tribe, clan and individual identity to Israelite identity.
The Israelites had returned to the land in the sixth and fifth centuries BC. The books of Chronicles were compiled several decades later, perhaps about 400 BC. By this time, any momentum associated with the return had dissipated, and hopes of a restored Davidic empire had waned. This group of people needed a new vision of who they were. The genealogies provide this information. They are the people of God whose lineage traces back through all the worthies of the past, not just to Abraham, but to Adam. They are part of the community that finds its identity in the kingdom of God—a spiritual kingdom, not just a political one.
Corporate identity was important in the ancient world and these genealogies rooted the corporate identity of Israel not just in the present (where their hopes and dreams about restoration stood unfulfilled), but linked it with generations and ancestors of the past who had experienced God’s good work and who together with them made up the kingdom of God. ◆
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Canaanite woman. See note on (“the land of the Canannites”).
ban. See notes on ; .
Havvoth Jair, as well as Kenath. These settlements in Transjordan were taken by the Manassites from the Amorites before the conquest (). Geshur and Aram are states from farther north toward Mount Hermon. David married the daughter of the king of Geshur, and the settlements of Jair are mentioned within the list of Solomon’s governors (). These settlements were captured after this time, therefore, probably in the ninth century BC, when Aram was becoming strong. The affiliation of these settlements with Judah is found only here.
Caleb was given a special land grant near Hebron. Since the genealogies are being used for land claims (see the article “The Significance of Genealogies for a Postexilic Audience”) it is important that his claim is recognized.
clans of scribes. See the article “
Hebron. The city held particular significance for the Israelites. Abraham had camped close by, and he and the other patriarchs were buried there. Caleb, Judah’s hero of the conquest, was given Hebron and its environs as his inheritance, and the city itself was one of the Levitical cities of refuge (). Later, when Absalom rebelled against David, his father, he made Hebron his capital. It was also an important commercial center, sitting astride the important trade routes that ran north to Jerusalem and south to Beersheba and Arad.
Maakah daughter of Talmai king of Geshur. Diplomatic marriages were common in the ancient Near East to form alliances between states. During David’s reign in Hebron, Saul’s son Ish-Bosheth had set up a rival kingdom. Centered in Mahanaim in Transjordan, his kingdom included Gilead. An alliance of David with the king of Geshur to the north of Gilead made sound strategic sense, since the war could potentially then be fought on two fronts. If, however, the marriage took place after Ish-Bosheth’s two-year reign was over, it would have aided the consolidation of the kingdom and the pacification of one of Israel’s close neighbors. Geshur. The land of Geshur can be fixed with a high degree of confidence in the Golan between Mount Hermon on the north, Bashan on the east, and Gilead on the south. The Amarna letters mention a “Land of Garu” (EA 256), a large tract of territory covering the most fertile part of the Golan Heights, identical with Biblical Geshur. The difference between the names can be explained by the scribal omission of a cuneiform sign on the part of the Amarna scribe.
The presence of Jehoiachin and five of his sons (seven are mentioned here) in Babylon was established beyond doubt by the discovery of four ration lists, one of which dates from the 13th year of Nebuchadnezzar (i.e., the 6th year of Jehoiachin’s captivity; see note on ). If Jehoiachin was only 18 when he became king, his sons must have been very young at this point. The importance of David’s line continues into the postexilic period. Given the covenant God made with David, the preservation of his line was essential. Of the names given in this list, only two are mentioned elsewhere: Zerubbabel (v. ) was one of the initial returnees, while Hattush (v. ) returned with Ezra (). Given Ezra’s efforts to ensure that all classes of officiators were present with him so that the temple could function effectively, it is possible that a “son of David” was included so that, should an opportunity arise, the monarchy could be restored. The seven generations listed here show the preservation of the Davidic line down to the end of the fifth or the beginning of the fourth century BC. Given that Hattush himself returned from Babylon, it is probable that the majority of the individuals listed here resided in Babylon.
Jabez. In the ancient world, almost anything that could happen (including things that were highly improbable if not impossible) was considered to be portentous. Consequently, action was often taken to avert a threatening evil. Sometimes this could be quite elaborate, involving a specialist magician. Jabez’s name, a close variant of the word for “pain,” held evil foreboding because of that obtuse relationship. The means of averting this was not some elaborate magical ritual, but prayer to the God of Israel (v. ).
enlarge my territory! The connection between divine support or blessing and the enlargement of territory is also to be found in Assyrian royal inscriptions, although there it is in the context of conquest. Here there are no such connotations.
clans of the linen workers. The Alalakh texts from the fifteenth century BC list various “houses” of craftsmen, including coppersmiths, leather workers, jewelers and joiners. Given the nature of the industry, textile production generally required a sizable workforce on a permanent basis, though it could be done on a small scale at home. Textual sources for textile production exist from the mid-third millennium BC at Ebla onward.
potters. The construction of pottery was a basic necessity for every family. When the size of the royal household and associated government departments are considered, most likely royal potteries were needed. Producing pottery involves two requirements: a good supply of clay and a plentiful supply of water. For fired pottery, fuel for the kilns is also needed. Presumably, therefore, the towns mentioned here had all these. In addition it may be surmised that both the potters and the materials mentioned here were of the best quality.
pasture for their flocks. The increase in population among the Simeonites led to the need for economic migration and the search for fresh pastureland. The place they found was one of “rich, good pasture” (v. ). Armed expansion to solve economic difficulties is a common feature in the ancient world. It was used, e.g., to justify the expansionist policies of the Assyrians. This passage implies that the Simeonites were essentially herdsmen. Their new pastureland cannot be located with any precision.
Meunites. A number of opinions have been expressed on their identity. From the general description given here, it seems likely that they are to be found to the south of Palestine. It is possible, therefore, that they are the Mu’unaya mentioned in the inscriptions of Tiglath-Pileser III, and who seem to be located in northern Sinai. See note on .
rights as firstborn. See the article “
Tiglath-Pileser king of Assyria. See note on v. .
Hagrites. Little is known of these people other than that they inhabited the region east of Gilead. They are mentioned in among those allied against Israel. Some have linked them with a tribe of Arameans called the Hagaranu mentioned in the inscriptions of Tiglath-Pileser III.
The bulk of the Gadite territory seems to have been in Gilead, a plateau some 2,000 feet (600 meters) above sea level. This land had rich grazing lands and plenty of moisture—the primary reasons that the three Transjordanian tribes opted to remain there in the first place (cf. , ).
Sharon. Mentioned also in the Mesha Stele, this name has not been precisely identified. This “Sharon” should not be confused with the “Sharon” mentioned elsewhere in Scripture ()—the coastal plain between Joppa and Mount Carmel.
genealogical records during the reigns of Jotham . . . Jeroboam. This is likely an unknown census in the days of Jotham. There is no indication from 1-2 Kings that Jotham and Jeroboam II were contemporaries, but chronological studies of the period have shown them to be at least partly synchronous.
waged war against the Hagrites, Jetur, Naphish and Nodab. The allies of the Hagrites (see note on v. ) are all Arabian tribes. Alliances between small states to form larger fighting forces were common throughout the ancient Near East, through all periods. The offensive this time seems to be on the part of the Transjordanian tribes against the Arabs. Jetur, Naphish. Both are known from the list of Ishmael’s descendants (). Jetur. By Roman times they were known as the Itureans (cf. ), located in an area northeast of Palestine. It cannot be necessarily concluded, however, that this is where they were to be found at this time. Naphish. Mentioned in a seventh-century BC letter to the Assyrian king Ashurbanipal. Nodab. Not known from elsewhere, unless it is to be identified with Adbeel, another of Ishmael’s sons ().
seized the livestock . . . people. The numbers given here for livestock and captives are colossal, but the nature of the spoil is consistent with the enemy fought, and it is not inconceivable to contemplate such numbers of livestock (see and note).
King of Assyria Tiglath-Pileser III, who “took the Reubenites, the Gadites and the half-tribe of Manasseh into exile” ().
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Pul. See note on . took . . . into exile. Tiglath-Pileser III (744–727 BC) invaded upper and lower Galilee in 733 BC and the years following, and reduced the northern kingdom of Israel to Samaria and its surroundings. From the northern kingdom he deported 13,520 people (see notes on ; ).
sons of Aaron. There were two families from the line of Aaron from whom high priests came. (1) The house of Eli (descended from Ithamar) was disqualified from office by the activities of Eli’s two sons, Hophni and Phinehas (; ). (2) The Zadokites (descended from Eliezer) are given here. The importance of the preservation of the priestly line for the continued functioning of the temple in the postexilic period need hardly be stated (see notes on , ).
the house of the LORD . . . the tabernacle . . . the temple. These three distinct structures seem to be referred to in the NIV of these verses: (1) The “house of the LORD” refers to the tent David erected in Jerusalem to house the ark, once it was brought there (). (2) The “tabernacle” was the tent constructed in the time of Moses; it was located at this period in Gibeon (). (3) The “temple” was built by Solomon and superseded the other two.
music in the house of the LORD. See the article “
according to the regulations. There are no stipulations given for music in relation to the tabernacle. Nor are there any indications regarding the function of music in organized worship in the books of Samuel or Kings. The divisions of the singers and their duties are given in . Akkadian and Sumerian texts tell us much about musical instruments and styles used in a variety of situations, including rituals. Some texts even provide the basis for understanding musical notation and theory. No texts, however, offer stipulations or regulations comparable to what is found here.
The Levites were not allotted specific territories as their inheritance (). Rather, they were given cities among the inheritance of the other Israelite tribes. The holdings of the priests, the descendants of Aaron, are all within the territories of Judah and Benjamin. The towns allotted to the rest of the Levite families were in what later became the northern kingdom of Israel on both sides of the Jordan.
Ono and Lod. The mention of building these cities represents an expansion on the part of Benjamin toward the west. Ono, Lod and Aijalon all lay within the territory allotted to Dan (). The Danites had difficulty taking possession of their territory. Some, as a result, migrated to the far north of the country. It appears that the Benjamites, at least in some regions, achieved what the Danites could not.
genealogies. There are various reasons both why genealogical records were kept by the king and why they were periodically updated. First, possession of land in Israel was based on “inheritance”; i.e., it was tied to families (cf. ; see note on ). Thus, the keeping of accurate, up-to-date records was essential in the settlement of disputes over land ownership. Second, conscription to service—whether duties in the temple (), corvée labor () or military service ()—was all done on the basis of census figures. In texts from Mari censuses also were conducted for military conscription and land allocation. A lot of the lists from Alalakh and Ugarit mentioning names of persons with their land and property appear to be census lists. Such censuses were typically arranged according to genealogical principles.
Who lived in Jerusalem. The list that follows addresses the resettlement of Jerusalem by those whose families had not been residents before the exile. The general pattern was for families to return to their ancestral holdings (v. ; cf. ). However, the population of Jerusalem had been decimated by Nebuchadnezzar, both by the deportations in 597 BC and earlier and at its destruction in 586. See notes on ; .
gatekeepers. In the ancient world temples were not open to the general public. Certain areas were accessible, but the more sacred areas were only open to certain individuals, sometimes only at specified times. In Akkadian the term erib biti (“temple enterer”) denotes a person who held that status. Thus, the task of gatekeepers became more important. They had to control access to the temple precinct and prevent the defilement of sacred areas by those who were unconsecrated. The consequences of such an intrusion were potentially dire, both for the individual concerned and for the whole priesthood (). Their job also entailed guarding the temple treasuries, which were at times substantial, from misappropriation by those who did not fear divine retribution. This meant a round-the-clock vigil in shifts.
The most important role the priests had was to maintain the purity of sacred space. Otherwise the deity would be offended and might abandon the place, leaving the people without his blessing and protection. Purity was maintained by making sure that (1) only those who entered were qualified to do so (in either status or purity), (2) rituals that were needed were performed, and performed properly, and (3) the people were instructed with pertinent information concerning their roles in maintaining sacred space. Since the temple was viewed as the center of the cosmos and the base of operations for the deity, the priests, and to a lesser degree, the people, played a role in the smooth operation of the cosmos as they meticulously carried out their duties. They facilitated and enabled the god to do his job.
All kinds of duties and skills were demanded of the Levitical families. Accounting for the various sacred vessels and utensils, many of them made of gold, and constant provision of ingredients for offerings involved inventory procedures and detailed records. The mixing of oil or spices to special recipes () or the baking of the offering bread also fell to certain Levites, as did the maintenance of the furnishings. Only in Israel were such activities restricted to one particular extended family (). Elsewhere, various unrelated individuals served in the tasks associated with the service of the temples.
armor-bearer. See note on .
They . . . took his head. See note on .
Beth Shan, the place where the Philistines put Saul’s armor in the temple of their gods ().
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put his armor in the temple. See note on . temple of their gods. Identified in as the “temple of the Ashtoreths” (i.e., of Astarte) in Beth Shan (see notes on ; ). It is likely, given the close proximity of the expressions, that the “temple of Dagon” was also there. Three Iron Age Canaanite temples have been discovered at the site.
Saul died. In the ancient world the defeat of kings and of kingdoms was linked with divine displeasure. Put simply, losers were seen as bad and obviously deserving of their fate—for if they were not bad, the gods would have brought them victory. The Cyrus Cylinder, e.g., describes the Babylonian king Nabonidus as impious and irreverent; conversely, Cyrus is portrayed as a conquering hero. Similarly, oppression by a foreign power was viewed as the result of divine anger. At the same time, we should remember that the Cyrus Cylinder and other such documents are pieces of political propaganda written by a conqueror in his own interests. Such assessments may need to be treated with a generous helping of salt. It could be argued that this negative assessment of Saul was written by a supporter of David, Saul’s successor, and should therefore be treated in the same way. However, the general frankness of the Biblical writers about the misdemeanors of the kings of Israel and Judah, even about those who were not defeated and shamed, leads to the conclusion that this is an accurate and impartial assessment of Saul’s behavior in relation to Yahweh.
shepherd my people. The concept of the king as a “shepherd” is common in ancient Near Eastern literature. Examples include the Code of Hammurapi and the Cyrus Cylinder. See note on .
elders. In the ancient Near East, with the exception of Egypt, elders had an important role to play. See note on . covenant. The elders of Israel and David formally declare his kingship. This likely includes drawing up a written document, which affirms the tribes’ loyalty to David and lays out the terms by which he should rule. By this means, the accountability of the king is established. In Babylon, part of the New Year celebrations revolved around the accountability of the king and an annual declaration that he had ruled appropriately. anointed. See notes on ; .
Jerusalem. See notes on ; . Jebusites. See note on .
City of David. See note on .
killed a lion. See note on .
sling stones. See note on . right-handed or left-handed. See note on .
the first month. Began in March. At this time the spring temperatures were melting the snow in the mountains, and the water from the various tributaries swelled the river, causing it to burst its banks in the flood plain around Jericho (cf. ), where the river was usually fordable. Crossing the Jordan at this time was more dangerous, but doing so afforded an element of surprise to any attack. Frequently in Neo-Assyrian inscriptions, the kings relate that they crossed the Euphrates when it was in flood, apparently by the use of pontoons. Shalmaneser III of Assyria records several times that he crossed the Euphrates in flood. He did so on “rafts (made of inflated) goatskins.” In his 11th regnal year he states that he crossed the Euphrates in flood “for the ninth time.”
his army. Forces were conscripted from the whole population of serviceable age, most of whom were farmers. As a result, military campaigning was conducted in spring, after the winter rains and before the harvest had to be gathered in, when every available hand was needed in the fields. Even after the introduction of a standing army this pattern continued, since the majority of the troops had to be mustered. The advantage of having a standing army was that it was always in training and its troops were expected to be more effective than those more experienced in handling a plowshare. The disadvantage was that it needed feeding and paying—an expensive business. In Israel, the growth of the standing army began with the establishment of the monarchy—Saul began to take into his service any mighty or brave man that he saw (). Assyrian and Babylonian annals often include the note that a military campaign began either in Nisan or Iyyar, i.e., the first or second month of the year (March–May).
This list illustrates two aspects of the situation. First, the listing according to tribal affiliation shows that Israel is still very much a tribal society, despite having a permanent leader in the person of the king. Any ruler over all Israel must have the backing of all the tribes. Second, it is clear that any would-be ruler must also have the support of the armed forces.
ark of our God. See note on .
enthroned between the cherubim. See note on .
new cart. See note on .
with songs and with harps . . . trumpets. See the article “
Hiram. See notes on ; . cedar logs. See notes on ; ; . stonemasons and carpenters. The use of foreign artisans in constructing monumental architecture is also documented in relation to the temple (), although Solomon also had his own skilled craftsmen. Perhaps in the time of David the Israelites had little experience constructing the large buildings that go with a centralized administration and a monarchy. Egyptian tomb reliefs depict various craftsmen at work, including stoneworkers and woodworkers and display the different tools employed. Some of the tools used for carpentry include the drill, saw, mallet and chisel, adze and polishing stone.
David took more wives. See notes on , ; , .
David inquired of God. See the article “
abandoned their gods. See note on .
hear . . . marching in the tops of the poplar trees. See note on . God has gone out. See the article “
the LORD made all the nations fear him. In Assyrian inscriptions there is the frequent assertion that Assur (their god) caused various nations to fear Assyria. There the usual consequence is that they bring tribute and bow to the Assyrian yoke. Here, in contrast, there is no direct reference to any action on the part of the surrounding nations other than a fear of David.
Substantial historical evidence, both Biblical and extra-Biblical, places the temple of Solomon on the holy spot where King David built an altar to the Lord. David had purchased the land from Araunah the Jebusite, who was using the exposed bedrock as a threshing floor (). Tradition claims a much older sanctity for the site, associating it with the altar of Abraham on Mount Moriah (; see ). The writer of Genesis equates Moriah with “the mountain of the LORD” ().
c. 1000 BC
Less than 11 acres in size, Jebus, a Canaanite city, could well defend itself against attack, with walls atop steep canyons and shafts reaching an underground water source. David captured the stronghold c. 1000 BC and made it his capital.
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sheminith. This musical term means “eighth.” It may be an instrument with eight strings or an instrument an octave removed from the basic tone.
seven bulls and seven rams. Seven was a universally sacred number throughout the ancient Near East. It symbolized completeness or perfection. Frequently, rituals were to be performed seven times in order to be effective.
robe of fine linen. See note on . linen ephod. See note on .
rams’ horns . . . trumpets . . . cymbals . . . lyres . . . harps. See the article “
dancing. See notes on ; .
tent. This pitched tent is distinguished from the tent of meeting (i.e., the sanctuary constructed in the time of Moses). That latter tent was at this time still in Gibeon (see note on ) and remained there until the building of the temple. The tent shrine mentioned in this verse was specifically erected to house the ark.
burnt offerings and fellowship offerings. See notes on ; . blessed the people. See note on .
loaf of bread. Refers to a round-shaped loaf of bread. It may be that two or three of these constituted a normal meal (, unless Saul is being given a double portion), while prison fare and charity provision was only one (; ). cake of dates. A traditional translation but of uncertain etymology and meaning. It only occurs here and in the parallel passage in . cake of raisins. Could apparently be made with any dried fruit and was likely a block or ball of compressed dried fruit.
A series of partial quotations from three different psalms: ; ; . The contextualization of different psalms is well-known in Scripture, both through insertion into narrative texts and from historical comments made in the headings to various psalms. This has no parallel in the ancient Near East. In Mesopotamia, the historical background to a hymn might be inferred from its content, but hymns of praise are not inserted into narrative texts as they are here. Admittedly, however, nothing matching the genre and scope of Chronicles is known from the ancient Near East.
all the gods of the nations are idols. See note on (“Lord of all the earth”).
the high place in Gibeon. See note on .
under a tent. Important activities of ancient Near Eastern monarchs in peacetime included constructing monumental architecture, strengthening fortifications, and especially building temples. From earliest times in Mesopotamia and elsewhere, rulers founded, rebuilt or repaired shrines to their deities and left behind building inscriptions to document it.
Such activity was a gesture of gratitude to the deity for help granted, but there was also another side to it. The proper maintenance of temples was essential for the well-being of the land as a whole and was therefore the duty of the ruler. A temple where the god or goddess could reside and in which he or she could be properly looked after ensured that the deity would both remain among and be well disposed toward the people. Building inscriptions mostly contain prayers for the blessing and longevity of the ruler himself in a reciprocation of benefit.
In addition, the construction of monumental architecture was a kind of immortality for the monarch—the buildings remained long after he himself had gone. Consequently, Mesopotamian building inscriptions are very egocentric. They are written in the first person and glorify the monarch as much as, if not more than, the deity. David’s intention to build a temple in Jerusalem, therefore, may have been to express (or ensure) the permanence of the relationship between the Lord and Israel, and it may also have had the effect of uniting the political and religious centers of the kingdom in one place.
shepherd my people. See note on .
I took you. The claim to divine sponsorship is common in Mesopotamian and Hittite royal inscriptions. Ashurnasirpal II of Assyria, e.g., speaks of being “called by name” by Ashur and given sovereignty. The coronation hymn of Ashurbanipal also delineates the king’s relationship to various deities.
He . . . will build a house for me. The “autobiography” of Adad-Guppi, the mother of Nabonidus, relates a dream of hers in which she was told that her son would restore the temple of the moon-god Sin in Harran. That, however, was a work of rebuilding, not a fresh construction. In addition, Adad-Guppi was not a ruler, nor did her dream predate the accession of Nabonidus to the throne.
I will be his father, and he will be my son. See note on .
no God but you. In the ancient world, the existence of a god was understood in terms of their effective activity as a god. A being who was inactive, ineffectual, incompetent or lacking power or authority was not a god. This statement in Chronicles identifies Yahweh as the only being justifiably classified as a god. See the article “
chariots . . . hamstrung . . . the chariot horses. See notes on ; ; ; .
gold shields. See note on .
over the army . . . recorder . . . priests . . . secretary. See note on .
Kerethites and Pelethites. See notes on ; ; ; . chief officials at the king’s side. Placing family members in key administrative positions made good sense. It created an efficient and stable administration, and was designed to effect a smooth transfer of power after the king’s death. This would have been particularly valuable to maintain stability in areas toward the fringes of the realm. This ancient practice is attested, e.g., within the Ur III Empire in Mesopotamia. The sons (and daughters) of the Ur III kings were given governorships (or were married to governors) in different parts of the empire with the intention of binding it all together. Such a ploy was successful for some time, although, inevitably, it could not bind disparate groups together indefinitely. A similar practice is attested among the Hittites.
show kindness. See note on .
See note on .
a thousand talents of silver. This sum is considerable, amounting to about 38 tons (34 metric tons) of silver. This is the same amount that was sent by Menahem of Israel to Tiglath-Pileser III of Assyria () and considerably outstrips other sums of money recorded in Scripture as being sent as tribute to the kings of Egypt or Assyria. It was common for states to band together against a common enemy, for small states to enlist the help of more powerful ones, and for a superior to demand help from a vassal relationship. Given the size of the sum of money involved, it is likely that Hanun has weighed up the situation and is approaching Hadadezer the king of Zobah in order to become his vassal. Hadadezer in turn sees this as a good opportunity to deal with his southern rival and to gain control of the important trade route that led east of the Jordan through Ammonite territory en route to Damascus.
the vassals of Hadadezer . . . became subject to him. Once David gained the victory over Hadadezer and his army, his erstwhile vassals seized the opportunity to transfer allegiance to David. States in the ancient Near East were conscious of the way in which the political wind was blowing, and loyalty was often ephemeral (despite the curses built into treaties and loyalty oaths). Such states were all too ready to look to another, more powerful, ruler should one arise. It seems that the vassals who became subject to David may even have included the Arameans from the Euphrates region (). The result was that the Ammonites were left to fend for themselves without any ally.
In the spring, at the time when kings go off to war . . . David remained in Jerusalem. See note on .
took the crown from the head of their king. See note on .
consigning them to labor. Captured nations were a valuable source of forced labor. They were used to repair the damage induced by the war and to execute building projects in the conquered territory. The use of foreign conscripts for projects involving heavy labor was also attractive because it saved levying (and trying the patience of) the local people. See note on .
six fingers . . . six toes . . . twenty-four in all. See note on .
descendants of Rapha. See note on .
Satan. See the article “
the LORD sent a plague. See note on .
threshing floor of Araunah. See note on .
the high place at Gibeon. See note on .
stonecutters. There was an abundance of stone available in ancient Israel of various types, from Galilee basalt to coastal sandstone. Harder limestone was available in the hill country, and granite could be quarried in the southern Arabah near Eilat. Excavations at various quarry sites have shed light on the methods used for quarrying. Blocks of stone were outlined by digging narrow channels on the four sides using iron picks. They were then pried loose or split along the grain of the rock by driving wooden wedges into cracks and then soaking them with water. As the wood expanded, it split the rock. Stones were then dressed either at the quarry or at the building site. In the case of the temple, stones were dressed off site, so that the noise of chisels would not be heard. At this period, the way in which the stone was prepared is known as Ashlar masonry. The margin around the edges only was dressed smooth using an iron chisel. The center of the block was left with rough surface (see ).
iron to make nails. Iron was in general use in Palestine by about 1200 BC. The Philistines were workers of iron and were careful to keep the secrets from the Israelites during the time of Saul. David remedied this lack, and iron became freely available. It appears that the iron here is for decorative use, possibly to attach plates or bands to the doors and gates.
cedar logs. See notes on ; ; .
a hundred thousand talents of gold. A talent weighed about 75 pounds (34 kilograms). Thus, the total weight here was about 3,750 tons (3,400 metric tons). In today’s currency, the monetary value of such a hoard would be tens of billions of dollars. It is an immense amount of gold, though it is possible that any ancient reader would have understood these amounts to be rhetorical rather than actual. The tabernacle, by comparison, was much more modest. The total amount of gold used in its construction weighed just over one ton (about 1 metric ton, see on ). Outside Chronicles, the largest amount of gold mentioned is 666 talents (nearly 25 tons [23 metric tons]), the base rate of gold that Solomon received per year (). In Assyrian and Babylonian royal inscriptions, a figure is rarely placed on how much gold is collected, but it must have been considerable. a million talents of silver. Once again, this is a colossal figure, representing about 37,500 tons (34,000 metric tons), worth nearly ten billion dollars on today’s market. The figure far exceeds any other Biblical or extra-Biblical references, and again, may be rhetorical in nature (= “countless”).
twenty years old or more. No reason is given for the change in age from v. . gives the period of Levitical service as being between 30 and 50. Perhaps it was changed in order to bring it into line with the age given for the commencement of military service ().
duty of the Levites. See note on
scribe. See note on ; see also the article “
Anatolian trumpeters, eighth–sixth centuries BC. Music was a significant part of life in the ancient Near East. The Bible mentions several instruments, five of which are listed in (several more are mentioned in ; ).
Caryn Reeder. The British Museum, London.
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prophesying, accompanied by harps, lyres and cymbals. In the ancient Near East, prophecy was sometimes connected with an ecstatic or a trance-like state induced by various means. At Mari there was a whole class of temple personnel known as “ecstatics,” who provided prophetic messages (see note on ). Here, the whole activity of the singers is described as “prophecy.” It may be that prophesying here refers primarily to the three principal heads of the families of singers—Asaph, Heman and Jeduthun—who were responsible for composing the temple psalmody and thus had some claim to divine inspiration. Indeed, this facet of their work may have continued throughout the generations as new psalms were added to the liturgy. In their singing, these Levites were proclaiming the praises of God and thereby instructing the people about God—much like the Divine Liturgy of Saint John Chrysostom, used in the traditional Orthodox service, does today. harps, lyres and cymbals. See the articles “
The listing of the sons of Asaph at the head probably indicates they were the most important. In , Asaph and his associates remained with the ark in Jerusalem, while the other two divisions were dispatched to Gibeon to the tent of meeting. Numerically the sons of Asaph were in the minority and the sons of Heman in the majority. After the exile, however, only the descendants of Asaph are mentioned as returning in the first wave (), and only one of the descendants of Jeduthun (). The descendants of Heman seem to have vanished.
gatekeepers. See note on .
, storehouse. This Hebrew term is only found elsewhere in , where the term is translated “storerooms at the gates.” The Akkadian cognate also refers to outbuildings in a compound and is associated with the gates. This fits well with the general duties of Obed-Edom and his sons.
court. This Hebrew term (parbar) is thought to be a Persian loanword. It is an obscure architectural term that may refer to an open colonnade with pillars. Its location is west of the sanctuary to the rear.
Treasury at Delphi, 490 BC. The Levites were in charge of the “treasuries of the house of God” ().
© Lefteris Papaulakis/Shutterstock
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treasuries of the house of God. See note on .
Two separate lists are given here (vv. , ). The first list concerns the organization of troops according to a militia system, which probably distributed the various tribes among the divisions so that it had the least possible effect on agricultural productivity. Each division was placed under the command of one of David’s “mighty warriors” and had to serve one month in the year to provide a rotating standing army. This was in addition to the professional army and the mercenaries. The second list has to do with the more traditional tribal units, which could be called upon when needed, since it was the duty of every Israelite to serve the king in the army.
God’s wrath came on Israel. See note on .
King David’s property. Property that had no heirs reverted to the crown, so the overseers in vv. had oversight of these estates. Those who had somehow become debtors also worked for the king. The crown also owned flocks and herds that grazed throughout the land.
all the officials of Israel. The categories listed here give a summary of Israelite royal administration. Those listed relate to the political and military administration of the kingdom rather than the religious—the priests and Levites are not mentioned as being present. Lower levels of administration existed, of course, as they did throughout the Near East and had since earliest times. But the concern here is with the state. Two issues are dealt with: the succession of the monarchy and the construction of the temple. Both require the cooperation of the officers of the realm.
footstool. See note on .
plans. The plans and instructions that David gives to Solomon are detailed. It would be essential that the plans were followed exactly. Moses received instructions and plans for the construction of the tabernacle on Mount Sinai (). Similarly, Ezekiel was given detailed plans pertaining to the restored temple (). Gudea, the third-millennium BC king of Lagash, received a vision in which he caught a glimpse of the temple that he was to build. In contrast to the Scriptures, he had great difficulty obtaining detailed plans for the structure.
Since the temple was the dwelling place for Yahweh, it was considered important that he be consulted for every detail of the plans. This includes not only the architectural plans, but even those related to the furniture, the functionaries, the location, the orientation, the trappings, etc. The temple was to become the hub of the cosmos from which the business of the cosmos would be run. It was the center of order in the cosmos, and, as such, should be ordered in meticulous detail.
chariot, that is, the cherubim of gold. The connection between the cherubim and a chariot motif occurs only here. The association of the cherubim with “wheels” is well-known from Ezekiel (cf. ; ), but nowhere there is the concept of a chariot explicitly mentioned. The construction of chariots for deities is attested in Mesopotamia, particularly in the Isin-Larsa period in the early second millennium BC. Those, however, were literal chariots designed to transport the image of the deity, notably on festal occasions. In this verse, it is likely that this was a chariot fashioned for Yahweh much like the ark was fashioned as a footstool for the throne of Yahweh. In both cases, Yahweh himself remains invisible. cherubim. See notes on ; .
onyx. The precise identification of this stone is uncertain. It has been suggested that the carnelian is a more likely candidate. Both onyx and carnelian are composed of silicon dioxide. Carnelian is a red stone, onyx is banded. turquoise. This Hebrew term is obscure. Elsewhere, it is known as a black paste used as an eye cosmetic (e.g., ). Its link with stones of various colors may suggest it was “antimony” or a dark-colored mortar. If so, then the “stones of various colors” may refer to the use of mosaics made from colored pebbles and laid out in geometric designs. marble. True marble is not found in Palestine, but must be imported from Greece or Italy, and is not evidenced in the region until the Persian period. Another possibility for the meaning of the Hebrew word is alabaster, but real alabaster is soft and scratches easily. The term here probably refers to noncrystalline limestone capable of being smoothed and polished. White or yellow stone of this character is abundant in Palestine.
I now give my personal treasures of gold and silver. See notes on .
gold of Ophir. Became synonymous with gold of high quality. Outside the Bible it is mentioned on an eighth-century BC ostracon discovered at Tel Qasile, a Philistine settlement on the outskirts of Tel Aviv. Ophir. Its exact location is uncertain (see note on ). Gold from there was shipped to Ezion Geber.
darics. The mention of darics here is an example of the Chronicler converting an amount into contemporary currency. Although historians credit the Lydians in western Turkey with inventing coinage, coins were not in common use until the Persian period when Darius the Great, presumably having borrowed the idea from the Lydians, introduced them. The term daric probably derived its name from Darius. It bore the image of an archer and weighed about one-tenth of a gram. The daric was about 95 percent gold and 3 percent copper in order to give it some hardness. “Ten thousand darics,” therefore, weighed about 185 pounds (84 kilograms) and was worth just over one million dollars in today’s currency.
records of Samuel . . . records of Nathan . . . records of Gad. Most of the records listed have not survived, though they probably include the canonical documents of Samuel and Kings. The sources mentioned are attributed to three famous prophets from the time of David, but we do not know what kind of documents they would have been and no other records of a court prophet have ever been found. The works of prophets would likely not have been compiled into literary works such as we have in our Bibles until sometime after their lives, but certainly individual documents recording prophecies would not have been uncommon. They would have been kept in archives where scribes, though not the general public, could access them.