1 CHRONICLES—NOTE ON 1:1–9:44 A Genealogical Presentation of the Tribes of Israel. The genealogies of chs. 1–9 are intended to show the Chronicler’s own generation, now existing as the small province of Yehud (Judah) in the Persian Empire, that they are still God’s people Israel and retain their central place in God’s purposes for humanity. The identity and legitimacy of this people are traced in a line beginning with Adam (1:1) and extending through the tribes of Israel (chs. 2–8) down to the community of Judean exiles restored from captivity in Babylon (9:2–34). This community is depicted not as the sum total of the people but as the representative nucleus or focus to which “all Israel” may join in God’s work of restoration. The tribal genealogies have been carefully structured to show how the Chronicler conceived of Israel:
Judah (2:3–4:23)
Simeon (4:24–43)
The Transjordanian tribes (5:1–26)
Levi (6:1–81)
The northern tribes (7:1–40)
Benjamin (8:1–40)
The greatest amount of detail is devoted to Judah, Levi, and Benjamin. Judah and Benjamin bracket the lists, while Levi is placed at the center. The significance of this arrangement is discussed in greater detail below; briefly, it indicates that Judah and Benjamin (the core of the old southern kingdom, along with Simeon, whose territory was merged with Judah’s) enclose or enfold Israel, while the Levites provide its spiritual heart.
This section also announces in advance some of the book’s key themes: Israel’s history of unfaithfulness (Hb. ma‘al), leading to exile (5:25–26; 9:1); the persistence of the Davidic line after the exile as the bearer of God’s promise to his people (3:17–24); and the central role of the Levites and the Aaronic priests in offering worship and making atonement for Israel (6:1–81).
The opening chapter, drawn almost wholly from Genesis, traces the descent of Israel (as Jacob is consistently known in the book) from Adam and depicts the place of his descendants among the nations. The line of divine election runs from Adam through 10 generations to Noah, then through Shem in 10 generations to Abraham and on to Israel. The author highlights this theme by presenting first the secondary lines of descent before dealing, last of all, with the figures who form the ancestral link between Adam and Israel. The descendants of Japheth and Ham (1 Chron. 1:5–16) are listed before the Shemites, leading to Abraham (1:17–27). Next, the descendants of Abraham’s concubines Hagar and Keturah are given (1:29–33) before Isaac (1:34); then Esau’s line (1:35–54) before Israel’s sons (2:1).
1 CHRONICLES—NOTE ON 1:1–54 Adam to Esau. This first genealogy takes the story from Adam, the first human, through Abraham and Isaac; then it focuses on Isaac’s son Esau and the kings who descended from him.
1 CHRONICLES—NOTE ON 1:1–4 From Genesis 5. Israel’s direct ancestral link with Adam means that Israel is the focus of God’s purpose from creation. The line of Noah marks a fresh start for humanity after the flood.
1 CHRONICLES—NOTE ON 1:5–27 From Gen. 10:1–29; 11:10–32. Israel is located within the nations of the world, which are similarly God’s creation and part of his purpose for Israel. The line of election is continued through Abraham, who is also recalled as the recipient of covenantal promises in 1 Chron. 16:16 and 2 Chron. 20:7.
1 CHRONICLES—NOTE ON 1:28–34 The details of Abraham’s descendants are drawn from Gen. 25:1–4, 12–16. The concubine (1 Chron. 1:32) was an auxiliary wife; cf. Gen. 25:6, which speaks of Keturah in this way.
1 CHRONICLES—NOTE ON 1:35–54 From Gen. 36:10–14, 20–28, 31–43. The descendants of Esau and the sons of Seir (the Edomites) are considered together here, as both inhabited the neighboring territory of Edom, and the latter would often have conflicting relations with Judah (2 Chron. 20:10; 21:8; 25:5–13; 28:17). And of Timna, Amalek (1 Chron. 1:36) is literally “and Timna and Amalek.” The names have been added here in an abbreviated note from Gen. 36:12, which here, as elsewhere in this chapter (e.g., 1 Chron. 1:4), omits kinship details.
1 CHRONICLES—NOTE ON 2:1–2 The Sons of Israel. The line of divine election culminates in the sons of Israel, the subject of the following genealogies. But the Chronicler does not consider them in the traditional order of these verses (drawn apparently from Gen. 35:22–26). Further, his actual listing of the 12 tribes differs because it includes the half-tribes of Manasseh in Transjordan (1 Chron. 5:23–26) and west of the Jordan (7:14–19) and omits mention of Zebulun and Dan.
1 CHRONICLES—NOTE ON 2:3–4:23 The Tribe of Judah. The first and most extensive place is given to Judah. This material is of diverse origin and much of it is fragmentary, but the author has arranged it as follows into an artistic whole according to the principles of a large-scale inclusio (or concentric-ring structure in which the last elements repeat the first):
2:3 Shelah, the oldest surviving son of Judah
2:4–8 Perez and Zerah, Judah’s sons by Tamar
2:9–3:24 Hezron, ancestor of David and his line
4:1–20 Perez’s other descendants
4:21–23 Shelah’s descendants
As is common in such literary arrangements, the central unit (2:9–3:24) is the focus of chief interest because it leads to David, the central human character in Chronicles. This unit has its own complex arrangement of materials (see below).
1 CHRONICLES—NOTE ON 2:3–8 In the Chronicler’s presentation, Judah is preeminent in Israel as a matter of divine choice, both as “leader” of the other tribes and as the source of David and his line, who are the bearers of divine promises of good for Israel (see 28:4). Judah’s five sons demonstrate both Yahweh’s judgment on disobedience (Er, Onan, Shelah) and his electing grace in continuing the lines of Perez and Zerah, the twins born from Judah’s illicit union with Tamar (Genesis 38). Achan is ‘Akar (“trouble”) in the Hebrew text, an example of wordplay on the troubler (Hb. ‘oker) of Israel (see Josh. 7:24–26). His breach of faith (broke faith, Hb. ma‘al) is the first instance of a key term in the book that denotes Israel’s failure to reverence Yahweh and render to him his due in obedience and worship (see Lev. 26:40). The Chronicler sees this as the archetypal sin of Israel that punctuates its history from beginning to end (see 1 Chron. 5:25; 9:1; 10:13; 2 Chron. 12:2; 26:16, 18; 28:19; 29:6, 19; 30:7; 36:14). The terrible consequences of ma‘al include the loss of the Promised Land and the pain of exile; nevertheless, the Chronicler will show that these penalties can be reversed by heartfelt repentance and faithful obedience. Such a response is expressed above all in true worship according to the Law of Moses. The election of David, whose ancestry is given next, is concerned primarily with the establishment of such worship in Israel.
1 CHRONICLES—NOTE ON 2:9–17 Verses 10–12 are drawn mainly from Ruth 4:19–22. In the Chronicler’s presentation, only the line of David (1 Chron. 2:15) is derived from Ram, and the rest of Judah is considered under the rubric of Hezron’s other sons, Jerahmeel and Caleb (Chelubai is a variant of “Caleb”). The genealogy of Ram down to David (vv. 10–17) and David’s own descendants (3:1–24) form an inclusio (or literary “bookends”) around the Calebites (2:18–24, 42–55) and Jerahmeelites (vv. 25–41). Although 1 Sam. 16:10–13 indicates that David was the eighth son of Jesse, the Chronicler presents him as the seventh, perhaps to indicate his favored place in God’s purpose. Telescoping (the omission of names) is a common feature of these genealogies, and often carries theological significance. (See note on 1 Sam. 16:10.)
1 CHRONICLES—NOTE ON 2:18–24 Caleb the son of Hezron is to be distinguished from the later contemporary of Joshua (see 4:15). He was a forefather of Bezalel (2:20), the principal craftsman for the tabernacle (Ex. 31:2; 2 Chron. 1:5). By placing a reference to Bezalel directly after the genealogy of David, the author indicates the very close connection between the Davidic monarchy and the temple, one of the central themes of his historical narrative.
1 CHRONICLES—NOTE ON 2:25–41 Two lists (vv. 25–33 and 34–41) have been joined together here, probably from material preserved by this clan, the descendants of Jerahmeel, the firstborn of Hezron. The Jerahmeelites lived in the Negeb, on Judah’s southern frontier, in David’s day (1 Sam. 27:10). If this record of 23 generations is complete, Elishama may have been a contemporary of David, and the Chronicler would be drawing on ancient records from the early monarchy.
1 CHRONICLES—NOTE ON 2:42–55 An addition to vv. 18–24, comprising early lists of the descendants of Caleb (vv. 42–50a) and his son Hur (vv. 50b–55). Personal and place names are found together in this section (Hebron, Beth-zur, Kiriath-jearim, Bethlehem), so “father” here sometimes denotes the “founder” or “leader” of a city.
1 CHRONICLES—NOTE ON 3:1–24 The genealogy of Ram (2:10–17) is resumed in this composite list of David’s descendants, recounted in three distinct sections: David’s children (3:1–9); Solomon and the kings of Judah (vv. 10–16); and the postexilic generations (vv. 17–24). The literary arrangement of this material is an important indicator of the author’s message: just as Judah heads the genealogies of Israel (though Reuben was in fact the firstborn), the line of David’s descendants is placed in the center of the genealogy of Judah as the focus of hope and expectation.
1 CHRONICLES—NOTE ON 3:1–9 Drawn mainly from 2 Sam. 3:2–5 and 5:14–16 (see notes there), with a few textual variations (Daniel for “Chileab,” and the addition of Eliphelet, 1 Chron. 3:6, and Nogah, v. 7). The Chronicler’s narrative omits discussion of the troubles that beset David’s family in later years (2 Samuel 13–19; 1 Kings 1), but mention here of Amnon, Absalom, Adonijah, and Tamar implies that the reader is expected to be familiar with these accounts.
1 CHRONICLES—NOTE ON 3:10–16 The complete Davidic line down to the exile is given here, following the spelling used in Kings (Azariah is a variant of “Uzziah,” 2 Chronicles 26). The pattern is altered in 1 Chron. 3:15–16 because Josiah was succeeded by three of his sons, but not according to their birth order: Shallum (throne name: Jehoahaz), replaced by Jehoiakim (succeeded by his own son, Jeconiah [a variant of “Jehoiachin”]), then Zedekiah, the last king of Judah.
1 CHRONICLES—NOTE ON 3:17–24 Although the monarchy ceased to function as a political fact with the fall of Jerusalem (586 B.C.), the continuation of David’s line after the exile still testified to God’s promise of an enduring “house” for him, through which God’s kingdom would be eternally established (17:10b, 14). Zerubbabel played a central role in the restoration of the temple (Ezra 5:2; Hag. 1:12–15). Possibly Ezra 3:2, which calls Zerubbabel the son of Shealtiel, implies an adoption or levirate marriage (see note on Matt. 22:24). It is unclear from 1 Chron. 3:21 whether this list runs for six generations or more into the postexilic period, but in either case it appears to extend down to, or close to, the Chronicler’s own day. The preservation of the Davidic line in the family of Elioenai (v. 24) should inspire trust among the postexilic community in God’s ancient promises, although no particular individual is identified here as David’s successor. The Chronicler holds to the ancient messianic hope focused on the house of David, but does not specify how or through whom it will be fulfilled.
1 CHRONICLES—NOTE ON 3:19 sons of Zerubbabel. Matthew 1:13 and Luke 3:27 both trace Jesus’ descent from David through other sons of Zerubbabel than those mentioned here. Apparently they were using other historical records than those preserved in 1 Chronicles.
1 CHRONICLES—NOTE ON 4:1–23 Information about other clans rounds off the genealogy of Judah and completes the literary inclusio (see note on 2:3–4:23) into which all this fragmentary and diverse material has been arranged: vv. 1–20 of ch. 4 supply additional details of the descendants of Perez (2:4–8), while 4:21–23 fill out the lineage of Judah’s third son, Shelah (2:3), the first to have children after the “false starts” with Er and Onan.
1 CHRONICLES—NOTE ON 4:1 “Caleb” would be expected here, rather than Carmi, which may reflect early scribal confusion (see Gen. 46:9) or textual corruption of “Chelubai” (1 Chron. 2:9).
1 CHRONICLES—NOTE ON 4:9–10 Jabez prays that his name (Hb. ya‘bets), which contains the same three consonants (‘-b-ts) as the Hebrew for “pain” (‘otseb), will not be an ill omen, but rather that he will live under God’s blessing and protection (with land equating to livelihood). That God answers heartfelt prayer is a prominent theme of the narrative. On the gift of territorial expansion and divine protection in response to prayer, see 5:20–22 and 2 Chron. 20:6–12.
1 CHRONICLES—NOTE ON 4:13–15 The Kenizzites appear to have been a southern tribe that was absorbed into Judah. Othniel was the first major judge of Israel (Judg. 3:7–11) and a nephew of Caleb (Josh. 15:17).
1 CHRONICLES—NOTE ON 4:21–23 linen workers … potters. These records from preexilic times (vv. 22–23) indicate that certain Israelite clans, at least, acted as guilds, specializing in particular trades or crafts such as linen work or pottery; see 2:55 on scribes. Lehem may be Bethlehem. Royal seal impressions from jar handles dating from the Iron II period (1000–586 B.C.) have been found throughout Israel. The impressions contain two-line inscriptions: the upper line reads “belonging to the king”; the lower line contains names of cities. The towns mentioned in 4:23 may have supplied such goods.
1 CHRONICLES—NOTE ON 4:24–43 The Tribe of Simeon. The tribe of Simeon is considered next because its allotted territory lay within Judah’s borders and was taken from that tribe (vv. 28–33; see Josh. 19:1–9), though by David’s time (1 Chron. 4:31) Simeon had been largely absorbed back into Judah. Nevertheless, some Simeonite clans maintained their tribal identity through genealogical records (vv. 34–38), which would have included the historical notes of two military expansions undertaken to relieve the pressures of overpopulation (v. 38): one westward into Philistine territory in the days of Hezekiah in the eighth century B.C. (vv. 39–41), and another into the southern part of the Negeb (vv. 42–43). The westward campaign to Gedor (probably “Gerar”) is depicted in the language of the conquest under Joshua: marked … for destruction (v. 41) signifies the religious kherem (Hb.) or “ban,” in which a pagan people and their goods were “devoted” or wholly destroyed (see note on 1 Sam. 15:3).
1 CHRONICLES—NOTE ON 5:1–26 The Transjordanian Tribes. The Transjordanian tribe of Reuben (vv. 1–10), tribe of Gad (vv. 11–17), and half-tribe of Manasseh (vv. 23–26) are considered next, although by the Chronicler’s time these tribes had largely lost their own identities as a consequence of the Assyrian invasions in the eighth century B.C. Nonetheless, the Chronicler still included within his conception of “all Israel” whatever remnants of the northern tribes still existed (see 2 Chron. 30:10–20).
1 CHRONICLES—NOTE ON 5:1–2 On account of Reuben’s grave sin against his father, he forfeited his birthright as Israel/Jacob’s firstborn to Joseph’s sons Ephraim and Manasseh (see Gen. 35:22; 49:3–4), while leadership passed to Judah, from whose tribe David (a chief) arose. Yet the Chronicler expresses a receptive openness to the non-Judahite Israelites by stressing that the birthright belonged to Joseph, whose descendants formed the core of the former northern kingdom.
1 CHRONICLES—NOTE ON 5:3–6 This is a fragmentary genealogy of Reuben’s line, extending down to their exile by the Assyrian king Tiglath-pileser III, in his conquest of Gilead (Transjordanian Israel) in 733 B.C. See also 2 Chron. 28:19–21.
1 CHRONICLES—NOTE ON 5:7–10 These verses recount an earlier expansion of the Reubenites into Gilead, a land later recaptured by the Moabites (in the 9th century B.C.). The Hagrites were linked with the Moabites (Ps. 83:6) and were understood to be descendants of Hagar (Genesis 16).
1 CHRONICLES—NOTE ON 5:11–17 The Chronicler’s information about the descendants of Gad in Bashan (roughly, to the northeast of the Sea of Galilee) is taken from records (possibly a military census; see v. 18) dating from the eighth century B.C. reigns of Jotham king of Judah and Jeroboam king of Israel (v. 17).
1 CHRONICLES—NOTE ON 5:18–22 for they cried out to God (v. 20). The Chronicler has reworked a military census and battle report (v. 18) concerning the two and a half tribes to express one of his characteristic theological ideas: that God answers his people and grants them victory when they cry out to him in trusting prayer (see 2 Chron. 13:13–16; 14:9–15; 20:5–12, 22–23). They prevailed over them (1 Chron. 5:20) may be (see esv footnote), “they were helped to prevail over them,” an allusion to divine aid in battle. For examples of “help” as a theological concept, see 12:18; 2 Chron. 25:8; 32:8.
1 CHRONICLES—NOTE ON 5:22 because the war was of God. See also 2 Chron. 20:15 and 32:8 for the idea that God fights for his people.
1 CHRONICLES—NOTE ON 5:23–24 The half-tribe of Manasseh lived east of the Jordan between the boundary of Gad’s territory (Bashan) and Mount Hermon in Lebanon. These details are probably drawn from old military records. Their large numbers and their extensive lands indicate divine blessing.
1 CHRONICLES—NOTE ON 5:25–26 Nevertheless, the half-tribe of Manasseh was defeated and exiled, along with the Reubenites and Gadites, into Assyrian lands by Tiglath-pileser (known as “Pulu” in the Babylonian Chronicle; see note on 2 Kings 15:16–22). However this may have looked from the perspective of worldly politics, the Chronicler attributes the defeat and exile to God’s initiative in human affairs: the God of Israel stirred up the spirit of Pul (see also 2 Chron. 21:16; 36:22). The writer’s brief account is based on 2 Kings 17:7–23, along with particular details from 2 Kings 15:29; 17:6; 18:11, to which he has added his own characteristic emphasis, that because these idolatrous Israelites broke faith (Hb. ma‘al), they were punished by suffering foreign invasion and exile. Exactly the same fate will befall Judah for the same reasons (1 Chron. 9:1; 2 Chron. 36:14–20). Just as 1 Chron. 5:20–22 portrays the result of faithfulness to God, vv. 25–26 depict the consequences of the opposite attitude. This basic contrast will be reflected throughout the narrative. The fate of these Transjordanian tribes is representative of the other northern tribes’ fate as well. The Chronicler does not, however, describe their invasion and deportation by the Assyrians, but only alludes to these events in 2 Chron. 30:6–7.
1 CHRONICLES—NOTE ON 6:1–81 The Tribe of Levi. The significance of Levi is shown both by the amount of space devoted to this tribe and by its central position within this section of the book. Just as Judah (2:3–4:23) heads the genealogies of Israel (because of the leadership provided by the Davidic monarchy), and Benjamin (8:1–40) concludes them (because of its close association with the preexilic kingdom of Judah and the restoration community), Levi is placed in the literary and spiritual center of the Chronicler’s ideal conception of Israel. The Chronicler will show that the Davidic monarchy and the Jerusalem temple (which is served in every respect by the Levites) together constitute the institutional foundations of Israel’s existence, and in fact have a mutually supportive relationship. Primacy among the Levites belongs to the Aaronic high priests (6:1–15), who offered sacrifices of atonement for a guilty nation (v. 49)—one of the principal themes of the book (see 2 Chron. 7:12–14; 29:24). Other Levites were charged with the ministry of worship in Gibeon and Jerusalem (1 Chron. 6:31–48), another matter to which the Chronicler will frequently draw attention (see 16:7, 37; 23:1–27:34; 2 Chron. 29:27–28). At the same time, the Levites, who possessed no tribal territory themselves, are distributed throughout the cities of Israel (1 Chron. 6:54–81).
1 CHRONICLES—NOTE ON 6:1–15 Drawing from Ex. 6:16–25 for 1 Chron. 6:1–4a, this genealogy focuses on the line of Eleazar descended through Kohath from Levi, as the origin of the high-priestly line down to the exiled Jehozadak. The list of high priests is incomplete, omitting several mentioned in other parts of this book (Jehoiada, 2 Chron. 22:11; two other Azariahs, 2 Chron. 26:20, 31:10) and elsewhere in the OT (Eli and his descendants, 1 Sam. 14:3; Uriah, 2 Kings 16:10). The concluding note on the deportation of Jehozadak is a sober reminder that sin and its consequences touched even the most sacred person among the people (see 2 Chron. 36:14). Nevertheless, Jehozadak’s line was preserved into the postexilic period (see Ezra 5:2, where he is called Jozadak), just as David’s line was (1 Chron. 3:17–24), as indications of God’s continuing commitment to his people. One of the insistent themes of Chronicles is that God’s grace is not nullified by human disobedience, but that rather God creates fresh opportunities for each generation to trust and obey.
1 CHRONICLES—NOTE ON 6:10 Azariah. See note on 1 Kings 4:2.
1 CHRONICLES—NOTE ON 6:16–30 This section details the three main divisions or clans of the Levites, descended from Gershom (the Chronicler’s usual spelling for “Gershon”), Kohath, and Merari. Verses 16–19a are based on Num. 3:17–20. Seven generations are given for the descendants of Gershom and Merari, probably taking them down to the time of David, who reorganized the duties of the Levites (on Asaiah, 1 Chron. 6:30, see 15:6).
1 CHRONICLES—NOTE ON 6:22–27 The Kohathite line is a little more difficult to follow. Amminadab may be an alternative name for Izhar (see v. 38) or Amram (v. 18). Verses 22–27 present the vertical line of descent from Korah, also giving seven generations, from Kohath through Assir to Shaul. Combined with this are horizontal lines of the family tree (Elkanah and Ebiasaph, v. 23, are Assir’s brothers).
1 CHRONICLES—NOTE ON 6:28 The genealogy of the prophet Samuel identifies him as a Kohathite. First Samuel 1:1 states that his father Elkanah was from an “Ephraimite” family, but this may indicate the locality in which they lived as part of a Kohathite clan (see Josh. 21:20–21) rather than their tribal identity. A clear genealogical link with the Kohathite singer Heman is established in 1 Chron. 6:33–38 (basically the same as vv. 22–28, with the names arranged in a single vertical line).
1 CHRONICLES—NOTE ON 6:31–48 Genealogical details are provided of the Levites whom David put in charge of the service of song (v. 31) before the ark in Jerusalem and the tabernacle in Gibeon (explained in detail in 16:4–6, 41–42). Their leaders were appointed from each of the Levitical clans: Heman, from the Kohathites (6:33–38); Asaph, from the Gershomites (vv. 39–43); and Ethan, from the Merarites (vv. 44–47). Each line is traced back vertically to Levi.
1 CHRONICLES—NOTE ON 6:49–53 The work of the Aaronic priests in making atonement for Israel will be a recurrent theme in the narrative as the means of restoring and maintaining Israel’s relationship with God (see 2 Chron. 13:10–11; 29:21). Verses 50–53 of 1 Chronicles 6 repeat vv. 4–8 to enclose the Levitical genealogies within the line of Aaronides down to Zadok and Ahimaaz, who were contemporaries of Solomon. Aaron’s first two sons, Nadab and Abihu, who died for their disobedience, are not mentioned here (cf. v. 3; 24:1–2; also Ex. 6:23; 24:9; Lev. 10:1–7; Num. 3:2–4; 26:60–61).
1 CHRONICLES—NOTE ON 6:54–81 Summarized from Joshua 21 with some small omissions and variations of order. As a sign of their central role in the nation’s life and well-being, it was intended that the Levites, with no allocated tribal land of their own, should reside throughout the tribal territory of Israel as spiritual representatives and leaders of the people.
1 CHRONICLES—NOTE ON 7:1–40 Other Northern Tribes. This chapter contains briefer details of those tribes, including part of Benjamin, that belonged to the old northern kingdom of Israel. They are enclosed within the genealogies as part of the Chronicler’s ideal conception of “all Israel” as a unity that existed in David’s time (v. 2), even though their lands were no longer under Israelite control at the time of the Chronicler’s writing.
1 CHRONICLES—NOTE ON 7:1–5 The list of the descendants of Issachar is composed from Gen. 46:13, Num. 26:23–25, and a military census from David’s reign (1 Chron. 7:2–5; see ch. 21).
1 CHRONICLES—NOTE ON 7:6–12 These details of Benjamin differ from other lists (Gen. 46:21; Num. 26:38–39; 1 Chron. 8:1–3) and originate mainly in military registers (7:7, 9, 11), probably the same as for Issachar. A second Benjaminite genealogy is given in ch. 8, though for a different purpose.
1 CHRONICLES—NOTE ON 7:13 Drawn from Gen. 46:24 and Num. 26:48–49. The extreme brevity may reflect the limitations in the Chronicler’s sources. Details for Dan and Zebulun are also missing, probably because of the fragmentary nature of records from the early monarchy.
1 CHRONICLES—NOTE ON 7:14–19 This section concerns the half of Manasseh that lived west of the Jordan. Details are drawn from Num. 26:29–33 and Josh. 17:1–3. This genealogy is of a different character from the preceding ones, with a particular emphasis on women (Maacah, Zelophehad, Hammolecheth), suggesting an origin in the domestic social world. Maacah is called the sister of Machir in 1 Chron. 7:15, then his wife in v. 16; but “sister/brother” often has the sense of “relative” in the OT.
1 CHRONICLES—NOTE ON 7:15 and Zelophehad had daughters. See Num. 26:33; 27:1–11.
1 CHRONICLES—NOTE ON 7:20–29 The vertical genealogy of Joshua, the most famous Ephraimite, is given in vv. 20–27 (from Num. 26:35). Into this list a historical note (1 Chron. 7:21b–24) has been inserted that probably refers to the postconquest period: the building of Lower and Upper Beth-horon fits better with the time of tribal settlement. In this case, Ephraim (v. 22) would refer not to the patriarch but to a later descendant of the same name. Gath may be Gittaim, on the Ephraimite border. Verses 28–29 draw on Joshua 16–17 for details of the settlements of Ephraim and Manasseh, since both tribes descended from Joseph.
1 CHRONICLES—NOTE ON 7:30–40 Genesis 46:17, Num. 26:44–46, and details from a military register (1 Chron. 7:40) provide the information for Asher. The total of fighting men for Asher (26,000, v. 40) is significantly less than that in Moses’ day (Num. 26:47).
1 CHRONICLES—NOTE ON 8:1–40 The Tribe of Benjamin. Although Benjamin has already been considered (7:6–12), a second, more detailed genealogy of this tribe is given here that has little in common with the earlier list and serves a different function. The structure of Judah-Levi-Benjamin is completed here. The other tribes are enclosed within an ideal conception of Israel as a nation led by the royal tribe of Judah in partnership with its neighbor Benjamin, with Levi at the center to remind the people of their spiritual vocation. Although most of Benjamin sided with the north in the disruption of the kingdom under Rehoboam, the Benjaminite area around Jerusalem as far as Bethel remained loyal to the Davidic king (see 1 Kings 12:21). Judah (including Simeon) and Benjamin formed the southern kingdom, and they are regularly mentioned together in this book (2 Chron. 11:1–3, 10; 14:8; 15:2, 9; 31:1). Together they were the legitimate heirs of Israel as it existed under the united monarchy. Judah and Benjamin also formed the core of the postexilic community in Jerusalem and Judah (cf. Ezra 1:5; Neh. 11:4–9). Verses 1–28 of 1 Chronicles 8 are especially concerned with the location of the Benjaminite settlements in Jerusalem and further afield (vv. 6, 12, 13, 28, 29, 32). Most of the details in this section are probably from preexilic sources. They would have reminded the Chronicler’s readers of their identity and ancient claim to the land, founded on God’s promise and gift (16:17–18; 2 Chron. 20:7).
1 CHRONICLES—NOTE ON 8:1–7 The descendants of the famous judge Ehud (Judg. 3:15), who settled in the Benjaminite city of Geba (see 1 Kings 15:22) before their removal to Manahath (probably in Judah).
1 CHRONICLES—NOTE ON 8:8–27 These are the descendants of Elpaal, who led a westward expansion into the coastal plain (vv. 12–13) and settled in Jerusalem (v. 28).
1 CHRONICLES—NOTE ON 8:29–40 This is the genealogy of the most famous Benjaminite family, detailing the ancestry of Saul and his descendants through 15 generations. (Ner, in 1 Sam. 14:50, has the same name as Saul’s ancestor.) The first section of the list is probably of early preexilic origin, since it contains names that would have been unacceptable in later times because of possible pagan connotations (Baal, 1 Chron. 8:30; Eshbaal, v. 33, is known elsewhere as Ishbosheth, 2 Sam. 2:8; and Merib-baal, 1 Chron. 8:34, is known as Mephibosheth, 2 Sam. 4:4). First Chronicles 8:35–38 extends the family line into the late preexilic time. These details are not known from other earlier sources, and were preserved among those families that prized the memory of their descent from Israel’s first king.
1 CHRONICLES—NOTE ON 9:1–34 The Resettlement of Jerusalem. The Chronicler focuses on the worship personnel who return to inhabit Jerusalem.
1 CHRONICLES—NOTE ON 9:1 The summarizing conclusion to the tribal genealogies of all Israel in chs. 2–8. Judah’s exile to Babylon for breach of faith (Hb. ma‘al) parallels the fate of the northern tribes (see 5:25–26) and represents the culmination of the narrative of the post-Solomonic dynasty in 2 Chron. 10–36 (see esp. 2 Chron. 36:14–20). the Book of the Kings of Israel. See note on 1 Kings 14:19.
1 CHRONICLES—NOTE ON 9:2–34 The resettlement of Jerusalem and Judah after the exile indicates that a new chapter has opened in Israel’s existence. The punishment of exile is past (2 Chron. 36:22–23), so the people should respond to God’s grace by ordering their lives in the right way, in the hope of a fuller restoration than their present experience. Their obedient response includes repopulating Jerusalem (1 Chron. 9:2–17; for an account of how this was encouraged by Nehemiah see Neh. 11:1–19, which is closely related to this passage), and a renewed commitment to supporting the temple and its services, signified here by its personnel (1 Chron. 9:10–33).
1 CHRONICLES—NOTE ON 9:3–9 The repopulated Jerusalem includes people from Ephraim and Manasseh, as well as Judah and Benjamin, as a representative nucleus of all Israel. The Judahites are listed as descendants of the patriarch’s sons Perez, Shelah (assuming the word Shilonites should have the vowels for “Shelanites”; see Num. 26:20), and Zerah.
1 CHRONICLES—NOTE ON 9:10–13 The priests in postexilic Jerusalem are commended for their ability and commitment to the temple ministry (v. 13). Their numbers (1,760) have grown significantly since earlier days (1,192 in Neh. 11:12–14).
1 CHRONICLES—NOTE ON 9:14–16 The Levitical singers and musicians include descendants of Asaph and Jeduthun, choir leaders in David’s day (6:39; 25:1). Other singers lived in the villages of the Netophathites, near Bethlehem (Neh. 12:28).
1 CHRONICLES—NOTE ON 9:17–32 The Chronicler gives special attention to the Levitical gatekeepers, tracing their authority to their service under Phinehas (v. 20; see Num. 25:6–11) and their appointment by David (1 Chron. 9:22; 26:1–32). Along with their primary duty of safeguarding the sanctity and security of the temple (which entailed regular shifts by Levites from the villages near Jerusalem, 9:22–25), the gatekeepers were also responsible for the utensils and supplies used in the daily sacrifices (vv. 28–32).
1 CHRONICLES—NOTE ON 9:31 and Mattithiah … was entrusted with making the flat cakes. The responsibilities of vv. 28–31 may strike the modern reader as obscure and dull. Perhaps they seemed so to the ancient reader as well. Nevertheless, the whole work of the sanctuary depended on the faithfulness of these men; and all of God’s people may take comfort from this reminder that God both notices and remembers those who faithfully perform routine tasks in service to him. The mention of these servants was probably a source of pride to their later descendants.
1 CHRONICLES—NOTE ON 9:35–44 The Genealogy of Saul. Saul’s genealogy is repeated from 8:29–38. Its main purpose here is to introduce the Chronicler’s account of Saul’s reign (ch. 10). While his dynasty ended with his death (10:6), nevertheless his family line continued for many generations as a part of Israel (9:40–44).
1 CHRONICLES—NOTE ON 9:40 Merib-baal. See note on 8:29–40.
1 CHRONICLES—NOTE ON 10:1–2 Chron. 9:31 The United Kingdom of David and Solomon. The second major section of 1–2 Chronicles concerns the reigns of David and Solomon over the whole people and land of Israel, and overlaps the division of Chronicles into two scrolls. The rule of these two kings is presented as a unity, in that David makes the essential preparations for what Solomon completes. David is the dominant personality and human subject of interest from 1 Chronicles 11 to the end of the first book. With regard to his own rule and contributions to the kingdom, four achievements stand out in particular: (1) David conquers Jerusalem and brings the ark of the covenant there, as a precursor to the temple that Solomon will build (chs. 11; 15); (2) he secures peace for the land so that Solomon may complete his task (chs. 18–20); (3) he provides Solomon with the plans for the temple and the wealth to build it (chs. 22; 28–29); and (4) he organizes the personnel for the future temple and the kingdom that Solomon will inherit (chs. 23–27). The two kings are bound together as well in the establishment of an enduring dynasty in the line of David, in which both the temple and the kingship will testify to God’s unending covenant with David (17:11–14). Chapters 10–12 recount the establishment of David’s kingship over Israel in two episodes: the death of Saul and the end of his dynasty (10:1–14), and the transfer of power over the nation to David (11:1–12:40). The Chronicler presents these events in a strikingly different way from 1–2 Samuel. Presupposing his readers’ familiarity with the earlier accounts, he omits most of the subsidiary episodes and details to concentrate on his central theme: David’s entry into kingship inaugurated a permanent change for good in Israel’s relationship with God. In short, David’s rule was the instrument of God’s own kingship in Israel, and he was raised to that office by the prophetic word for the salvation of the people.
1 CHRONICLES—NOTE ON 10:1–12:40 David’s Rise to Power over Israel. After the death of Saul, David rises to be king over all Israel. The Chronicler focuses on the unity of Israel as it acclaims David as its king, passing over most of the conflict with Saul and Ishbosheth that 2 Samuel describes.
1 CHRONICLES—NOTE ON 10:1–12 Taken mainly from 1 Sam. 31:1–13. Saul’s reign is significant for the Chronicler only as a failure. It ends in disaster for Israel at the hands of the Philistines (1 Chron. 10:7), against whom Saul had originally been raised up as a military savior (1 Sam. 9:16). Saul’s death, together with three of his sons, also marks the end of his royal house (1 Chron. 10:6): none of his descendants (see 8:33–40) will rule in his place over Israel. temple of Dagon (10:10). Saul’s humiliation after his death contrasts with the triumph of the ark over Dagon in 1 Sam. 5:1–4.
1 CHRONICLES—NOTE ON 10:4 Saul took his own sword and fell upon it. See note on 2 Sam. 1:6–10 for the claim that Saul did not commit suicide but rather was killed by an Amalekite.
c. 1010 B.C.
Philistine forces advanced to Shunem from Aphek and prepared to attack the Israelites near their camp in Jezreel. When the Philistines attacked the next morning, the Israelites retreated up the slopes of Mount Gilboa. Saul and three of his sons were killed, and the Philistines triumphantly put their bodies on display in the temple of Dagon at Beth-shean. Later, men from Jabesh-gilead traveled through the night and recovered the bodies.
1 CHRONICLES—NOTE ON 10:6 all his house died together. See note on 1 Sam. 31:6.
1 CHRONICLES—NOTE ON 10:11–12 Saul had saved Jabesh-gilead at the beginning of his reign (1 Samuel 11), a fact that the men of the city remembered, giving a proper burial to Saul and his sons. However, David later reburied their bones “in the land of Benjamin in Zela, in the tomb of Kish his father” (2 Sam. 21:14).
1 CHRONICLES—NOTE ON 10:13–14 the LORD …put him to death. This is the Chronicler’s theological explanation for the death of Saul, caused by his breach of faith (Hb. ma‘al; see 2:7; 5:25; 9:1), and expressed especially in failing to keep the command of the LORD (see 1 Sam. 13:13), consulting the medium of En-dor (1 Samuel 28), and failing to seek the Lord, which here denotes not the search for a prophetic oracle (which Saul had sought; see 1 Sam. 28:6) but rather the deficiency of his basic spiritual condition (see 1 Chron. 28:9). Therefore the LORD … turned the kingdom over to David (10:14). This is the main point of this chapter. A second decisive turning point from God in the history of the kingdom occurs in 2 Chron. 10:15, when Rehoboam “did not listen to the people.”
1 CHRONICLES—NOTE ON 11:1–12:40 David’s accession to the kingship is presented as a sequence of growing recognition, power, and popular support from “all Israel” (11:1, 4, 10; 12:38). This section is organized as an inclusio (literary “bookends”), beginning and ending with David’s anointing as king at Hebron (11:1–3; 12:38–40) and incorporating material illustrating this theme from different periods of David’s rise to power and his actual rule.
1 CHRONICLES—NOTE ON 11:1–3 From 2 Sam. 5:1–3 (see note on 2 Sam. 5:1–5), omitting reference here to the war with Ishbosheth and David’s seven-year reign in Hebron as king of Judah (2 Sam. 2:1–4:12; 5:4–5; contrast 1 Chron. 3:4; 29:27). David is recognized as king by all Israel and anointed as such according to the word of the LORD by Samuel (see 1 Sam. 13:14; 15:28).
1 CHRONICLES—NOTE ON 11:1 your bone and flesh. Even though there was a distinct division between Judah and the rest of Israel, they still recognized each other as kin (similarly, “brothers” in 2 Sam. 2:26–27).
1 CHRONICLES—NOTE ON 11:4–9 From 2 Sam. 5:6–10. The conquest of Jerusalem (see note on 2 Sam. 5:6) by David and all Israel (cf. 2 Sam. 5:6, “the king and his men”) is presented as the first act of his reign, providing him with a capital and stronghold, and the tribes with a focus of national unity. With an eye to his own postexilic community, the Chronicler presents Jerusalem as the possession not just of Judah, but of “all Israel,” from the beginning.
In contrast to 1–2 Samuel and 1–2 Kings, the Chronicler focuses overwhelmingly on the religious significance of the united reign of David and Solomon, principally their joint role in establishing the Davidic covenant and the Jerusalem temple. Little attention is paid to the personal and political dimensions of their rule. This difference of focus largely explains why and how the Chronicler has recast his sources, adding or omitting material, and sometimes reordering the narrative.
View this chart online at http://kindle.esvsb.org/c83
| The Presentation of David’s Reign in 1 Chronicles 11–29 | Chronicles passes over David’s sins against Uriah and Bathsheba, along with his ensuing family and political troubles. | Cf. 2 Samuel 11–24 |
|---|---|---|
| The Chronicler’s additions and expansions focus on David’s activity for the temple. David’s wars acquire materials for the temple. Additions to the census account (2 Samuel 24) explain the choice of the temple site in 1 Chronicles 21. | 1 Chron. 18:8, 11; 21:27–22:1 | |
| Extensive additions focus on David’s preparations for the temple and its personnel. David, as much as Solomon, shaped Israel’s traditions of worship in the temple. | 1 Chronicles 22–29 | |
| The Presentation of Solomon’s Reign in 2 Chronicles 1–9 | Chronicles omits the account of Solomon’s forceful rise to power over his enemies (but cf. 1 Kings 2:46; 2 Chron. 1:1). | Cf. 1 Kings 1–2 |
| Chronicles omits reference to Solomon’s delay of temple construction in order to build his palace, as well as details of that building. | Cf. 1 Kings 7:1–12 | |
| Chronicles omits reference to Solomon’s foreign wives and his culpability for the division of the kingdom. | Cf. 1 Kings 11 | |
| Chronicles moves the account of Solomon’s Egyptian wife, placing it after the temple’s dedication. | Cf. 1 Kings 3; 2 Chronicles 8 | |
| Chronicles omits many of the details of the temple’s construction and furnishings found in 1 Kings 7:13–51, concentrating instead on the temple as the place of God’s earthly presence, and focusing on the act of dedication. | 2 Chronicles 3–7 | |
| Solomon’s prayer of dedication sets a pattern for all other royal prayers. The additions in 2 Chron. 7:12–16 highlight the temple as the place of repentance. | Cf. 1 Kings 8; 2 Chronicles 6–7 |
1 CHRONICLES—NOTE ON 11:8 the Millo (lit., “the fill”). See note on 2 Sam. 5:9.
1 CHRONICLES—NOTE ON 11:9 for the LORD of hosts was with him. A similar theme is seen in 1 Samuel, where David’s successes are due not to him but to God’s favor and presence in his life.
1 CHRONICLES—NOTE ON 11:10–47 From 2 Sam. 23:8–39, with additional material (1 Chron. 11:41b–47). These details of David’s mighty men illustrate the kind of support David received both at the beginning and at later periods of his reign. Such support is not simply of human origin but is divinely ordained (v. 10).
1 CHRONICLES—NOTE ON 11:12–13 For some reason the material about Shammah from 2 Sam. 23:9–11 is not included here. The Chronicler may have skipped over this material intentionally, in which case the plurals “they … their” in 1 Chron. 11:14 (see esv footnote) indicate that others (possibly including David) were with Eleazar in this battle at Pas-dammim, a location not mentioned in 2 Samuel. Other interpreters, however, think the material in 2 Sam. 23:9b–11a was omitted from 1 Chron. 11:13 because of a later copyist’s error.
1 CHRONICLES—NOTE ON 11:15–19 The identity of these three mighty men is not known.
1 CHRONICLES—NOTE ON 11:18 He poured it out to the LORD. David poured out the water as an offering to Yahweh and in deference to his loyal men, who risked their lives on his behalf; see note on 2 Sam. 23:16–17.
1 CHRONICLES—NOTE ON 11:25–47 The original list of the thirty (vv. 26–40b = 2 Sam. 23:24–39) has been supplemented with material from a different source (1 Chron. 11:41b–47; see note on 2 Sam. 23:8–39). The places associated with these names that can be identified are all in Transjordan (1 Chron. 11:42, 44, 46), indicating a preexilic origin to this list.
1 CHRONICLES—NOTE ON 12:1–22 Before his reign in Hebron, David took refuge from Saul in various strongholds in the Judean desert, then in Ziklag for 16 months, under the protection of the Philistine king Achish (1 Sam. 27:6). This section provides a literary flashback to those days and places, which are grouped within the larger unit of 1 Chron. 11:1–12:40 under the theme of growing support for David from every tribe of Israel. The catchword “help” connects this section, denoting personal commitment to and partnership with David in his task (vv. 1, 17, 18, 19, 21, 22). More specifically, “help” here signifies military support and originates in God’s own support for David (v. 18).
1 CHRONICLES—NOTE ON 12:1–7 These verses describe the growing support for David from Saul’s own tribe of Benjamin, during his stay in Ziklag, just before Saul’s death on Mount Gilboa.
1 CHRONICLES—NOTE ON 12:8–15 These verses detail the support that David received from the Gadites from Transjordan, during an earlier period, possibly at Adullam (1 Sam. 22:1) or Engedi, on the shore of the Dead Sea (1 Sam. 23:29).
1 CHRONICLES—NOTE ON 12:8 mighty and experienced warriors, expert with shield and spear. A frequent theme here (see vv. 2, 14, 21–22) is that the most skillful and heroic warriors in Israel are pledging allegiance to David, confirming that he is the Lord’s anointed and that God’s favor is on him.
1 CHRONICLES—NOTE ON 12:16–18 These verses reflect the same period, when David’s life is threatened by Saul, and the loyalty of those who come to him in his stronghold cannot be assumed. The prophecy by Amasai affirms and encourages loyalty to David, declaring that he enjoys God’s support. Peace does not imply absence of battle but victory and “success” that attains a full and lasting peace and well-being (see note on John 14:27). The Spirit clothed is the Chronicler’s characteristic idiom for prophetic inspiration (2 Chron. 15:1; 20:14; 24:20; see Judg. 6:34). David united the fractious tribes around his kingship, but that unity was shattered by his intemperate grandson Rehoboam. The northern tribes rejected Rehoboam’s rule in words that ironically echoed Amasai’s declaration of support: “What portion have we in David? We have no inheritance in the son of Jesse” (2 Chron. 10:16).
1 CHRONICLES—NOTE ON 12:19–21 On the Philistines’ relations with David, see 1 Samuel 29.
1 CHRONICLES—NOTE ON 12:22 from day to day men came to David to help him. A summarizing comment on the whole chapter: from small beginnings (1 Sam. 27:2), a great army was progressively gathered to David, up to his anointing as king in Hebron. like an army of God. David did not have to seek these warriors: God was strengthening him.
1 CHRONICLES—NOTE ON 12:23–37 These verses list military contingents from every tribe that defected to David in Hebron, corresponding to the elders of every tribe, who anointed him (11:3). To turn the kingdom of Saul over to him refers back to 10:14 and summarizes the overall theme of chs. 10–12. according to the word of the LORD. The tribes, like their elders (11:3), act in obedience to the prophetic word declaring David to be king. Some interpreters understand these to be the actual numbers of soldiers, since elsewhere the “tens” and “hundreds” and “thousands” add up correctly (see Num. 1:46). Others conclude that the total number of troops seems overly high for such a gathering. One possibility is that the word for “thousand” (Hb. ’elep) in a military census denotes a “unit” (of undetermined size); cf. note on Num. 1:20–46. It is also possible that the word originally had the vowels of the word for “chief” (Hb. ’allup). By this second possibility, the 6,800 in 1 Chron. 12:24 would reveal that Judah supplied 800 armed troops under six commanders. The contributions from Judah and Levi (vv. 26–28) may seem surprisingly low compared to the northern and Transjordanian tribes (vv. 30–37), but these numbers may indicate those who rallied to David at a later stage than others from their tribes (since David had already been king in Hebron for several years).
1 CHRONICLES—NOTE ON 12:38–40 for there was joy in Israel. The three-day festival celebrated the covenant made “before the LORD” between David and the elders of Israel (11:1–3). Religious celebrations in Chronicles are regularly characterized by joy (15:25; 29:22; 2 Chron. 7:8–10; 30:23–27). Under David’s leadership, God had given the nation peace, unity, prosperity, and joy.
1 CHRONICLES—NOTE ON 13:1–16:43 David’s Transfer of the Ark of the Covenant to Jerusalem. The ark signified the Mosaic covenant and was the symbol and location of God’s presence on earth. But it had been neglected throughout Saul’s reign, being laid up in the village of Kiriath-jearim (13:3, 5). David’s concern for the ark is a sign of his commitment to God and his faithful regard for Israel’s religious foundation from the time of Moses. His acting on this concern leads directly to the establishment of God’s covenant with him (ch. 17), and the Davidic covenant in turn becomes the new, enlarged basis of Israel’s existence. The Mosaic covenant, however, always remains the foundation. The Chronicler departs from the order of his source (2 Samuel 5–6) to present David’s first attempt to retrieve the ark (1 Chron. 13:5–14 = 2 Sam. 6:1–11) before the establishment of his home and family in Jerusalem and his defeat of the Philistines (1 Chron. 14:1–17 = 2 Sam. 5:11–25). The point of this repositioning of material is to show where David’s true priorities lie.
1 CHRONICLES—NOTE ON 13:1–4 David’s consultation of the leaders and the assembly of Israel shows a concern with national unity and popular participation in issues touching the nation’s life. The decision to retrieve the ark is jointly taken, rather than being purely David’s concern. we did not seek it. Cf. “seek my face,” 2 Chron. 7:14. To “seek” the ark would mean caring for it rightly as the focus of worship. “Seeking God” will emerge as a major theme of the narrative. David’s reign will mark a decisive change from the days of Saul in the people’s commitment to God and to the divinely authorized emblems of Israelite faith.
1 CHRONICLES—NOTE ON 13:5–6 As with the decision to retrieve the ark, the mission itself involves all Israel (vv. 5–6), and not simply David’s soldiers (cf. 2 Sam. 6:1). Verse 5b of 1 Chronicles 13 describes the broadest possible participation of Israelites: from the Nile of Egypt to Lebo-hamath in the far northeast. For a comparable conception of the boundaries of the Promised Land, see Gen. 15:18. On the ark of God … who sits enthroned above the cherubim, see note on 1 Sam. 4:3–4.
1 CHRONICLES—NOTE ON 13:7–12 Despite their zeal, David and his companions on this occasion fail to respect the sanctity of the ark. Treatment of the ark is tantamount to treatment of God himself. Transporting it by cart (v. 7), as the Philistines had done (1 Samuel 6), rather than by the Levites bearing it on poles (Ex. 25:12–15; cf. note on 2 Sam. 6:3–4), demonstrated a lack of reverence for the sacred object of God’s presence and for the Law of Moses. Uzzah’s action was well-intentioned, but in taking hold of the ark as a layman, he similarly transgressed against its awesome holiness (see Num. 4:15; also note on 2 Sam. 6:6–11). The outburst of divine punishment against Uzzah both angers and frightens David, causing him to temporarily abandon the mission that had begun in such high spirits (1 Chron. 13:8). David and Israel must learn that God’s holiness is a dangerous thing and should not be treated lightly.
1 CHRONICLES—NOTE ON 13:8 On David … celebrating before God with various instruments, see note on 2 Sam. 6:5.
1 CHRONICLES—NOTE ON 13:13–14 Leaving the ark with Obed-edom may have been a case of David’s foisting his dangerous burden on the first convenient foreigner, particularly if Gittite (a resident of Gath) denotes a Philistine. Even so, the LORD blessed the household of Obed-edom, indicating his approval of the mission itself (and Obed-edom’s care of the ark), though not the way the mission was conducted. God’s blessing on Obed-edom’s household is recalled in 26:4–5, where Obed-edom is ranked among the Levitical gatekeepers; cf. 15:18, 24.
1 CHRONICLES—NOTE ON 14:1–17 Some of the events described here actually preceded the first mission to collect the ark (see 2 Sam. 5:11–25), but as with 1 Chronicles 11–12, the writer is not offering an alternative chronology to his source in 2 Samuel. The events in question (esp. 1 Chron. 14:1, 3–5) were evidently not confined to the three months that the ark was in the house of Obed-edom (13:14). Rather, these materials have been repositioned here as illustrations of the Chronicler’s message that blessings accrued to David because he gave priority to seeking God (see 13:3), and that his reign was the antithesis of Saul’s. Although David had not gone about the mission in quite the correct way, his basic intentions were right. The blessings that come to David include a palace, a growing family, military success, and the acclaim and fear of the surrounding nations. Each of these will serve as typical blessings on righteous kings in the subsequent narrative. A subsidiary theme of this chapter is the consolidation of David’s power in and around Jerusalem.
1 CHRONICLES—NOTE ON 14:1–2 Hiram king of Tyre. See note on 2 Sam. 5:11. Hiram’s assistance in building David’s house (palace) in Jerusalem signifies a Gentile ruler’s recognition of David’s kingship over Israel. Hiram will later help Solomon build another “house,” the temple (2 Chron. 2:11–16).
1 CHRONICLES—NOTE ON 14:3–7 See 3:5–8. Nathan (14:4) was an ancestor of Jesus (Luke 3:31; see note on Luke 3:23–38). Beeliada was also known as Eliada (2 Sam. 5:16; 1 Chron. 3:8). The Chronicler omits a reference to Hebron in his source to concentrate on Jerusalem, the seat of David’s dynastic house (signified by Solomon, 14:4). David’s family flourishes, in contrast to Saul’s (10:6).
1 CHRONICLES—NOTE ON 14:8–16 The first battle between David and the Philistines (vv. 8–12) may be a flashback to the time before David had conquered Jerusalem (2 Sam. 5:17, the source of 1 Chron. 14:8, refers to “the stronghold,” possibly in Adullam, 1 Sam. 22:4). The time of the second battle is uncertain. In their present context, both battle reports illustrate the threats that existed to the ark’s progress to Jerusalem. David’s success against the Philistines cleared the way for the mission to be resumed unimpeded.
c. 1000 B.C.
Soon after David was established as king over all Israel, the Philistines prepared to attack David’s forces at the nearby Valley of Rephaim. David defeated them, but they regrouped and prepared for a second attack. This time David attacked them from the rear and struck them down from Gibeon (or perhaps Geba) to Gezer.
1 CHRONICLES—NOTE ON 14:10 David inquired of God. See note on 1 Sam. 23:2.
1 CHRONICLES—NOTE ON 14:15 sound of marching. See note on 2 Sam. 5:22–25.
1 CHRONICLES—NOTE ON 14:17 The Chronicler offers a summarizing comment, with another implicit contrast between David and Saul: victory leading to security for Israel and fame for David, as opposed to defeat leading to occupation of Israel’s land by foreigners and ignominy for Saul (10:7, 13–14). The LORD brought the fear of him upon all nations. Such fear will keep them from attacking Israel. See also 2 Chron. 14:14; 17:10; 20:29 for other examples of a fear sent by God on neighboring peoples.
1 CHRONICLES—NOTE ON 15:1–29 David’s second attempt to bring the ark to Jerusalem is successful because, as well as preparing a suitable place to receive the holy object, this time he instructs and organizes the Levites and priests in the right way of transporting it (see note on 13:7–12). The relatively brief account of the second mission in 2 Sam. 6:12–19 has been expanded here to show it as the climax of a carefully planned religious procession. Into the account of these preparations the Chronicler has inserted lists of the Levites involved and descriptions of their musical duties (1 Chron. 15:4–10, 16–24). David emerges as the decisive figure in determining the new role of the Levites as the leaders of music and worship, once the ark has come to its permanent rest in Jerusalem and would no longer be borne about by them. Just as Moses set out the duties of the Levites for the wilderness days (see Num. 3:5–9; 4:4–33), so David does the same for the more settled period of his kingdom. At the same time, he is very solicitous about the Law of Moses as the foundation for his own innovations in worship (see 1 Chron. 15:2, 13, 15).
1 CHRONICLES—NOTE ON 15:1–3 David uses the three-month interval that the ark is in the house of Obed-edom (13:14) to make the necessary preparations in procedures and personnel that were lacking in the first mission that ended in debacle. The tent is not the Mosaic “tent of meeting,” which was in Gibeon at the time (16:39), but a temporary lodging for the ark (see 17:1). David now understands that violation of the law governing the correct handling of the ark had scuttled the earlier attempt; hence his words here about the Levites (see Deut. 10:8; 18:5).
1 CHRONICLES—NOTE ON 15:4–10 David’s authority is expressed in summoning the priests and Levites together for their sacred task. The three main divisions of the Levites (Kohath, Merari, Gershom) are named. The Kohathites were responsible for carrying the ark (see Num. 7:9). The final three groups mentioned (1 Chron. 15:8–10) are also Kohathite families (see 6:18).
1 CHRONICLES—NOTE ON 15:11–15 David’s instruction to the priests and Levites to consecrate themselves denotes not only ritual actions and abstinences (see Ex. 19:14–15) but also the internal attitude that should accompany the handling of holy things. “Seeking” God according to the rule is not legalism but devout regard for the word of the LORD and a safeguard against the kind of disaster that occurred in Perez-uzza (1 Chron. 15:13; cf. 13:5–11).
1 CHRONICLES—NOTE ON 15:16 This marks a turning point in the history of Israel’s worship: the Levites are appointed, under David, to a new ministry of music and praise, which will be conducted in the presence of the ark (on the significance of their leadership of worship for Israel, see 16:4–7 and note). Solomon will follow in David’s footsteps in the organization of the Levites for the temple worship (2 Chron. 8:14).
1 CHRONICLES—NOTE ON 15:17–24 The Levites respond to David’s instructions. In contrast to the free exuberance of the earlier expedition (13:8), only Levites duly consecrated for the task may lead the procession. Obed-edom (15:18, 24; see note on 13:13–14) may have been included among the Levitical gatekeepers, despite his probable Philistine origin, on account of his care for the ark. If so, “Levite” may have been a functional description (denoting one doing a particular task) as well as a genealogical one in the early monarchy. The postexilic community took a much stricter line on genealogical descent (see Ezra 2:61–63).
1 CHRONICLES—NOTE ON 15:25–29 This section supplements 2 Sam. 6:12–16 (which focuses overwhelmingly on David) to emphasize the participation of all Israel (1 Chron. 15:28) in the second mission to bring back the ark. References to David’s own activity are muted (e.g., his dancing, 2 Sam. 6:14), while particular details about the Levites and God’s help for them are added (1 Chron. 15:26–28). The ark is consistently called the ark of the covenant of the LORD (vv. 25, 26, 28, 29), perhaps to stress the true focus of this chapter and the joyful solemnity of the occasion. As the daughter of Saul, David’s estranged wife Michal shows herself to be hostile to David’s concern for the ark (see 13:3). See also note on 2 Sam. 6:16–19.
1 CHRONICLES—NOTE ON 16:1–43 The brief account in 2 Sam. 6:17–20 of the ark’s arrival in Jerusalem and the festivities that followed is greatly expanded by details of David’s provisions for worship (1 Chron. 16:4–7, 37–42) and a psalm of praise (vv. 8–36). Worship before the ark as the primary symbol of God’s presence and power (see v. 11 and Num. 10:35) is the principal theme of this chapter. The implicit message for the Chronicler’s own audience is that such worship, diligently undertaken, will transform and embolden them as they call upon God’s strength. This chapter also leads up to the first high point of Chronicles, the dynastic promise to David (1 Chron. 17:10–14). A reciprocal relationship of divine blessing and human obedience can be seen in this arrangement:
(chs. 11–12) God raises David to kingship over Israel
(ch. 13) David’s first attempt to retrieve the ark
(ch. 14) God exalts David in Jerusalem and over the Philistines
(chs. 15–16) David’s second (successful) attempt to retrieve the ark
(ch. 17) God promises David a perpetual dynasty
1 CHRONICLES—NOTE ON 16:1–3 Just as Moses blessed the people after their completion of the tabernacle (Ex. 39:43), so too does David upon fulfillment of this task. Solomon will do likewise at the dedication of the temple (2 Chron. 6:3).
1 CHRONICLES—NOTE ON 16:4–7 David institutionalizes what he initiated in 15:16 for the procession: a permanent, daily ministry of worship by the Levites before the ark (16:6, 37), as well as in connection with the sacrifices, held at that time in Gibeon (vv. 39–42). The musicians who took part in the procession (15:17–21) are assigned to this duty or to Gibeon (16:39, 41). Their task is to invoke, to thank, and to praise the LORD. This is a comprehensive description of worship through prayer and song, expressed above all in the Psalms.
1 CHRONICLES—NOTE ON 16:8–36 This psalm of praise is a composite from Ps. 105:1–15 (= 1 Chron. 16:8–22), Ps. 96:1–13 (= 1 Chron. 16:23–33), and Ps. 106:1, 47–48 (= 1 Chron. 16:34–36) that the Chronicler has carefully woven together and modified slightly at various points for his purposes. It can be seen as expressing the thoughts of praise and gratitude evoked by the successful transfer of the ark to Jerusalem, while also addressing some lively concerns of the Chronicler’s own postexilic community.
1 CHRONICLES—NOTE ON 16:8–22 The summons to seek the LORD and his strength; seek his presence continually (v. 11) is especially appropriate before the ark, and a characteristic thought for the writer (see 22:19a). Worship for the Chronicler means transformative engagement with God. The repeated instruction to Israel to remember God’s miracles in the past, and his promises of the land and protection to Abraham and Israel (16:18–22), would resonate with the small and vulnerable postexilic community, whose hold on the land could seem tenuous and under threat (see Nehemiah 4; 6).
1 CHRONICLES—NOTE ON 16:23–33 The celebration in worship of God’s kingship over all the earth is fitting before his ark-throne (13:6) and should evoke a similar faith and hope in Israel. The psalm declares that the gods of the peoples are worthless idols, whereas Israel’s God reigns and comes to judge the earth.
1 CHRONICLES—NOTE ON 16:34–36 This thought leads naturally to the petition for deliverance and salvation from among the nations as the climax of the psalm. At this point, the prayer speaks more to the Chronicler’s generation than to David’s, and expresses the longing for a greater restoration and consolidation of a scattered people to be gathered in worship before God.
1 CHRONICLES—NOTE ON 16:37–43 Besides ministering before the ark, the Levites are also appointed to assist at the Mosaic tabernacle at Gibeon by offering praise at the times of sacrifice. Solomon will move the tabernacle into the temple at the time of its dedication (2 Chron. 5:5).
1 CHRONICLES—NOTE ON 17:1–27 The Dynastic Promise to David. See 2 Sam. 7:1–29 and note. David’s wish to build a house or temple for Yahweh meets with refusal, but God promises that he will build a perpetual house or dynasty for David and that one of David’s sons will build a temple for Yahweh. The promise to David has the nature of a covenant and is central to the message of Chronicles. The twofold manifestation of this covenant will be the Davidic dynasty and Solomon’s temple, and henceforth the Chronicler will show that Israel’s identity as God’s people will be expressed through these two institutions. The promise to David is similarly the seedbed of the OT’s messianic hope, which the NT will show is fulfilled in Jesus as the descendant of David (Rom. 1:3). The Chronicler’s immediate interest, however, is more focused on Solomon as the chosen heir and temple builder (1 Chron. 17:11–14).
1 CHRONICLES—NOTE ON 17:1–2 David’s desire to build a temple to house the ark appears as his own initiative, which Nathan the prophet supports until he is overruled by God (cf. note on 2 Sam. 7:1–3). The Chronicler omits 2 Sam. 7:1b (“the LORD had given him rest from all his surrounding enemies”) primarily in order to contrast David’s reign as the time of subduing Israel’s enemies (see 1 Chronicles 18–20) and Solomon’s as the era of peace and temple building (22:9).
1 CHRONICLES—NOTE ON 17:3–10a A temple does feature in God’s plans for Israel, but it is not given to David to build it (see note on 2 Sam. 7:8–17). The initiative lies with God, who chose David for leadership and will give him great renown in the world (1 Chron. 17:8) and will give his people Israel a secure livelihood in the land (v. 9).
1 CHRONICLES—NOTE ON 17:10b–14 Rather than David building Yahweh a house, God will build … a house for David, in the form of a sure and perpetual dynasty. Your offspring after you refers to Solomon. As for the “son” who succeeds to the throne, God will establish his kingdom. The declaration he shall build a house for me, and I will establish his throne forever suggests that building the temple is the act of obedience that will confirm or ratify the promise. God’s steadfast love (Hb. hesed) will never be withdrawn from him as it was from Saul, not because David’s successor will be without sin (2 Sam. 7:14b, omitted by the Chronicler, reads: “When he commits iniquity, I will discipline him with the rod of men”), but because God’s love for David’s house and his commitment to it will surpass its failings. In fact God says of the Davidic house and kingdom that it is my house and … my kingdom: in other words, God’s eternal, heavenly kingdom (see Ps. 103:19; 145:11–13) will be actually present in and expressed through the Davidic kingdom (see 1 Chron. 28:5; 2 Chron. 13:8). Hebrews 1:5 applies the words I will be to him a father, and he shall be to me a son to Christ, because as Messiah he inherits the role of David as representative of God’s people (his “son,” Ex. 4:22–23; cf. Ps. 89:26–27).
1 CHRONICLES—NOTE ON 17:16–27 David’s prayer of wondering praise (vv. 16–22; see note on 2 Sam. 7:18–29) leads into a petition that God will confirm his covenantal promise so that David’s house will be established forever. The enduring character of the Davidic covenant in the Chronicler’s own (kingless) day should inspire confidence and hope in the promises to which it testifies.
1 CHRONICLES—NOTE ON 18:1–20:8 David’s Wars. First Chronicles 18–20 deals with David’s wars and the extension of his power over the surrounding nations. The Chronicler has drawn very selectively from 2 Samuel 8–21, passing over a mass of material relating to David’s personal life, most notably the Bathsheba affair (2 Sam. 11:2–12:25) and the troubles that engulfed his family and throne (2 Samuel 13–20). The writer has omitted this material not in order to “whitewash” David’s reputation (since other matters that reflect positively on him, e.g., his kindness to Mephibosheth, 2 Samuel 9, are also passed over), but to show how God’s promises to David (esp. 1 Chron. 17:8–10b) are being fulfilled and how David as a warrior and king contributed to the preparations for building the temple. As elsewhere in Chronicles (see above on chs. 11–12; 14), the materials do not always follow a strict chronology, but are used as illustrations from traditional sources.
1010–971 B.C.
David’s many battles eventually established Israel as the dominant power in Syria and Palestine. David expanded Israel’s borders from Saul’s fledgling territory until, by the end of his reign, he controlled all of Israel, Edom, Moab, Ammon, Syria, and Zobah. Other kingdoms, such as Tyre and Hamath, established treaties with him.
1 CHRONICLES—NOTE ON 18:1–13 From 2 Sam. 8:1–14. David’s victories—over the Philistines in the southwest, the Moabites to the east of the Dead Sea, the Edomites in the southeast, and Hadadezer of Zobah in the distant northeast—brought security to Israel (see 1 Chron. 17:9) and extended its boundaries, or at least its zones of influence, to their farthest point in history (cf. note on 2 Sam. 8:3–12). The divine promise “I will subdue all your enemies” (1 Chron. 17:10; contrast 2 Sam. 7:11, “I will give you rest from all your enemies”) is expressly recalled in 1 Chron. 18:1, and the victories are ascribed to Yahweh (vv. 6, 13). David dedicated the gifts he received and the spoils of war to Yahweh, that is, for the provisioning and upkeep of the temple (see 26:27; 2 Chron. 5:1). The Chronicler’s addition to his source in 1 Chron. 18:8b (With it Solomon made the bronze sea and the pillars and the vessels of bronze) amplifies this point and stresses that the temple, as well as the people, benefited from David’s wars.
1 CHRONICLES—NOTE ON 18:4 On 1,000 chariots, 7,000 horsemen, see note on 2 Sam. 8:4.
1 CHRONICLES—NOTE ON 18:6 Gave victory is sometimes the nuance of the verb “save” (see esv footnote); cf. 11:14; 18:13.
1 CHRONICLES—NOTE ON 18:12 On the Valley of Salt, see note on 2 Sam. 8:13–14.
1 CHRONICLES—NOTE ON 18:14–17 From 2 Sam. 8:15–18 (cf. note there). As David’s empire expanded, his government was organized, apparently on the model of contemporary Egyptian practice, to oversee the major spheres of national life: army, court, and official worship.
1 CHRONICLES—NOTE ON 18:15–17 On Jehoshaphat, Ahilud, Zadok, Ahitub, Ahimelech, Abiathar, and Benaiah, see notes on 2 Sam. 8:17; 8:18.
1 CHRONICLES—NOTE ON 19:1–20:3 From 2 Sam. 10:1–19; 11:1; 12:26, 30–31. The chief difference is the Chronicler’s omission of the sin with Bathsheba from 1 Chron. 20:1. The Chronicler is not hiding David’s sin, since it was well known, but is probably focusing on the victorious outcome of this warfare. The Ammonites lived east of Gad and had troubled Israel in Saul’s day (1 Sam. 11:1–11). David had a friendship treaty with Nahash, but Hanun, suspecting David’s motives, provoked a diplomatic incident. The Aramean states (1 Chron. 19:6), from which Hanun sought help, were situated farther north, from around Damascus to beyond the Euphrates. The passage moves from the fate of David’s mission of consolation (19:1–5), to the mustering of the armies and the first battle (19:6–15), to the comprehensive war against the Syrians (19:16–19), to the final conquest of Ammon (20:1–3). The battles described in 19:1–15 seem to have preceded the decisive campaign in 18:5–8. David receives the crown of Ammon for his own house (20:2); this contributes to the implicit messianism of the book, since the line of David will produce One who will rule the Gentiles.
1 CHRONICLES—NOTE ON 19:2 On Hanun the son of Nahash, see note on 2 Sam. 10:1–5.
1 CHRONICLES—NOTE ON 19:6–7 On Zobah and Maacah, see note on 2 Sam. 10:6–8.
1 CHRONICLES—NOTE ON 19:18 For the number 7,000 here, 2 Sam. 10:18 has “700.” The difference is probably due not to a discrepancy in the original manuscripts but to a scribal error in the later transmission of the text of either book.
c. 995 B.C.
After purposely humiliating ambassadors sent by David, the Ammonites prepared for David’s response by calling for help from the king of Maacah and from Syrians living in Zobah and other regions north of Israel. When David’s commander Joab defeated these forces, the Syrians called for more troops from beyond the Euphrates River and attacked David at Helam. David’s forces defeated them again, and the Syrians became subject to Israel.
1 CHRONICLES—NOTE ON 20:1–3 The climax of these wars is Joab’s destruction of the Ammonite capital, Rabbah, and David’s coronation with the crown of the Ammonites’ king (see 17:8). The Chronicler omits 2 Sam. 12:27–29, Joab’s summons to David to come to Rabbah.
1 CHRONICLES—NOTE ON 20:1 the time when kings go out to battle. … But David remained at Jerusalem. See note on 2 Sam. 11:1; the Chronicler omits any mention of David’s sin with Bathsheba (see note on 1 Chron. 18:1–20:8). Joab struck down Rabbah and overthrew it. Cf. note on 2 Sam. 12:26–31.
1 CHRONICLES—NOTE ON 20:4–8 From 2 Sam. 21:18–22. Three incidents from David’s war against the Philistines in Gezer and Gath bring this unit back to where it began (1 Chron. 18:1). the giants: lit., “the Rephaim” (see Gen. 14:5). The Philistines were subdued is the Chronicler’s additional comment (see 1 Chron. 17:10).
1 CHRONICLES—NOTE ON 20:5 Lahmi the brother of Goliath. See note on 2 Sam. 21:19, which has apparently suffered textual corruption.
1 CHRONICLES—NOTE ON 20:7 On Jonathan and Shimea, see note on 2 Sam. 21:21.
1 CHRONICLES—NOTE ON 21:1–29:30 David’s Census and Preparation for the Temple. The Chronicler tells how David paves the way for Solomon to build the temple; even his sinful census (21:1–22:1) yields a plot of land for the building site.
1 CHRONICLES—NOTE ON 21:1–22:1 From 2 Sam. 24:1–25, with significant changes and additions by the Chronicler. The account of David’s census and the plague it unleashes is moved from its location at the end of 2 Samuel (where it is only loosely connected to the narrative) to a pivotal place in Chronicles, standing between David’s wars (1 Chronicles 18–20) and his temple preparations (chs. 22–29), into which it immediately leads (22:1–2). The purpose of the narrative here is not only to recount and explain David’s purchase of the temple site, but especially to expound the meaning of the temple itself as the place of God’s mercy and forgiveness, where sin is atoned for and its deadly consequences removed. Significantly, it is David, the principal model of “seeking God” in this work, who exemplifies the need for forgiveness (see 2 Chron. 6:36), as well as being the model penitent (see note on 1 Chron. 21:17).
1 CHRONICLES—NOTE ON 21:1 Satan. In 2 Sam. 24:1, it is God himself who in anger incites David against Israel, leading to the census. God’s angelic “adversary” (which is the meaning of the proper name; see esv footnote on Job 1:6) is in no sense God’s equal (rather, Satan’s counterpart in the Bible is Michael; see Jude 9; Rev. 12:7–9). Still, the Chronicler wanted his readers to think of Satan’s malice as God’s means of carrying out his will (see note on 2 Sam. 24:1). Nevertheless, David himself sinned in giving in to Satan’s enticement and ordering the census. This census was sinful probably because it arose from David’s presumptuous military ambitions (see 1 Chron. 21:5) and pride, rather than from Yahweh’s express command. In addition, David neglected to levy the poll tax for a census required by Ex. 30:12, an act of disobedience that could bring plague on the people.
1 CHRONICLES—NOTE ON 21:3 guilt (Hb. ’ashmah; see Lev. 6:7). A key term in the Chronicler’s theology (see 2 Chron. 24:18; 28:13; 33:23). This addition to 2 Sam. 24:3 emphasizes David’s culpability.
1 CHRONICLES—NOTE ON 21:5–6 The Chronicler adds that Joab found the king’s command abhorrent (again emphasizing David’s sinfulness), for which reason Joab excluded the priestly tribe of Levi from the count (perhaps in deference to Num. 1:47–49), as well as Benjamin, whose territory included Jerusalem (the site of the ark) and Gibeon (the site of the tabernacle). In all Israel there were 1,100,000 men. The parallel passage in 2 Sam. 24:9 records 800,000 men in Israel and 500,000 men in Judah, which adds up to 1,300,000. It will not do to call this apparent discrepancy a “disagreement,” since the Chronicler respected and drew on Samuel and Kings (see Introduction: Purpose, Occasion, and Background); but arriving at the exact explanation is a challenge. One possible solution begins by taking the 470,000 men in Judah as part of the total of “all Israel” (in Chronicles “all Israel” often includes Judah: e.g., 1 Chron. 13:6; 28:4; 2 Chron. 11:3; 24:5; 31:1), and proceeds to notice that in 1 Chron. 21:6 the Chronicler says that Joab’s figures here were incomplete, for he did not include Levi and Benjamin in the numbering. Therefore, the census was unfinished, leaving the actual number of God’s people uncertain (see v. 3 and 27:23–24, where the text again emphasizes that the numbers were incomplete).
1 CHRONICLES—NOTE ON 21:7–13 David’s confession of guilt leads him to appeal to God’s mercy, which is very great (the Chronicler adds “very” to his source to underscore this point). sword. A prominent image in the choice of punishments (v. 12; see also vv. 16, 27, 30) and perhaps an ironic comment on David’s attempt to muster a great army of men “who drew the sword” (v. 5).
1 CHRONICLES—NOTE ON 21:12 three years of famine. Cf. note on 2 Sam. 24:13.
1 CHRONICLES—NOTE ON 21:14–16 On relented (v. 15), see notes on 1 Sam. 15:11–29 and Jonah 3:10. The Chronicler does not tell readers what the LORD saw; probably it is the impending calamity. The angel with the drawn sword over Jerusalem evokes the image of Abraham with his knife over Isaac in “the land of Moriah” (Gen. 22:2, 9–10). Uniquely in the Bible, the Chronicler will in fact identify the future temple site as Mount Moriah (2 Chron. 3:1). In both cases, the covenantal promises (Gen. 17:3–8; 1 Chron. 17:8–14) seem threatened with destruction were it not for God’s merciful reversal of his command and provision of an alternative sacrifice (21:26; cf. Gen. 22:13).
1 CHRONICLES—NOTE ON 21:17 Compared to 2 Sam. 24:17 (see note there), David here makes a fuller and more emphatic confession of his personal responsibility and guilt in calling the census, and asks for the plague to be taken from the people.
1 CHRONICLES—NOTE ON 21:18–27 the angel of the LORD … commanded Gad. The altar is God’s initiative and provision for atonement. David’s purchase of the threshing floor of Ornan for the full price (vv. 22, 24; cf. note on 2 Sam. 24:23–24) echoes Abraham’s purchase of the cave of Machpelah (Gen. 23:9) and continues the Abraham-David typology.
1 CHRONICLES—NOTE ON 21:25 600 shekels. See note on 2 Sam. 24:23–24.
1 CHRONICLES—NOTE ON 21:26 David built there an altar. See note on 2 Sam. 24:25. The LORD answered him with fire from heaven, signifying God’s approval of the site (see Lev. 9:24; 2 Chron. 7:1).
1 CHRONICLES—NOTE ON 21:28–22:1 This material is not found in 2 Samuel 24. It explains why David did not go to Gibeon to offer a sacrifice and why he concluded that God had authorized the transfer of that sanctuary to the new site in Jerusalem (see 2 Chron. 1:3–6; 5:5).
1 CHRONICLES—NOTE ON 22:2–19 David’s designation of the temple site (v. 1) leads directly into the next major unit of the work (chs. 22–29), which describes David’s preparation for building the temple. Although David was prevented from taking part in the actual construction, he stands alongside Solomon in this chapter as the one who provided the materials, personnel, and conditions essential for the task. Chapter 22 has the form of a private commissioning of Solomon, while chs. 28–29 include a public commissioning “in the sight of all Israel” (28:8). Their reigns are presented as a complementary unit, both being essential for the fulfillment of the task: what David begins, Solomon completes. The presentation of events is modeled in part on the transfer of leadership from Moses to Joshua (see esp. Deut. 31:6–8, 23; Josh. 1:5, 7–9).
1 CHRONICLES—NOTE ON 22:2–5 David’s preparation of the temple workforce included the imposition of forced labor on resident aliens (see 2 Sam. 20:24; cf. notes on 2 Chron. 2:2; 8:7–10). War booty provided some of the material (see 1 Chron. 18:8). These events belong to the last years of David’s life, when Solomon was still young and inexperienced (22:5)—hence David’s solicitous care.
1 CHRONICLES—NOTE ON 22:6–16 David’s private commission to his son is intended to prepare him in mind and heart for his demanding duty. David refers back to the dynastic promise (17:7–14), amplifying some of its statements. His disqualification by Yahweh from temple building (22:8) arises chiefly from the character of his reign, a time of warfare and subduing enemies (chs. 18–20), in contrast to Solomon’s reign, the promised time of peace and quiet for Israel (see also Deut. 12:10–11). The wordplay on Solomon’s name (Hb. Shelomoh) and “peace” (Hb. shalom) underlines this point.
1 CHRONICLES—NOTE ON 22:11–13 Along with fulfilling his commission to build, David emphasizes Solomon’s need to keep the Law of Moses in the ruling of his kingdom. Be strong and courageous. Fear not. See Deut. 31:7–8 and Josh. 1:9.
1 CHRONICLES—NOTE ON 22:14 David’s provision for the temple preparation is distinct from the donation of 3,000 talents of gold and 7,000 talents of silver that he gave out of his own treasure (29:3–4).
1 CHRONICLES—NOTE ON 22:17–19 David’s exhortation to the leaders of Israel to seek the LORD entails active obedience to the divine command: Arise and build the sanctuary of the LORD God. Solomon must already have been appointed to a co-regency with David by this time (see 1 Kings 1:28–2:12) in order for David to command Israel’s leaders to assist Solomon in his task. As elsewhere in the book, the order of 1 Chronicles 22–29 is dictated more by thematic considerations than by strict chronology.
1 CHRONICLES—NOTE ON 23:1–27:34 Chapters 23–27 detail David’s further preparations for Solomon’s rule, in the provision of religious, military, and political leadership. These chapters consist mainly of lists of temple personnel and royal officials, interspersed with narrative and descriptive notes. The primary interest lies in David’s organization of the Levites (23:3–32; 24:20–26:28) and the Aaronic priests (24:1–19) for temple worship and administration. David’s reorganization of the Levites’ work was a necessary consequence of the construction of the temple and the central place it would have in the nation’s life. The structures of the temple ritual are shown to rest on royal authority.
1 CHRONICLES—NOTE ON 23:3 A legitimate census of the Levites, as in Num. 4:1–3. The age of commencing service (thirty … and upward) was later lowered to 20 (1 Chron. 23:24, 27). 38,000. The Hebrew word here for “thousand” may denote “groups” or “units” of indeterminate size (see note on 12:23–37).
1 CHRONICLES—NOTE ON 23:6–23 David organizes the Levites according to their traditional clans: the Gershonites (vv. 7–11), the Kohathites (vv. 12–20), and the Merarites (vv. 21–23).
1 CHRONICLES—NOTE ON 23:13b This summarizes the specific duties of the priesthood.
1 CHRONICLES—NOTE ON 23:24–32 David appears as the successor to Moses (see Numbers 4) in redefining the Levites’ duties for the new age of the temple. As assistants of the priests, the Levites have responsibility for the temple precincts and vessels, preparing food for the offerings, and the service of music and praise that accompanies the times of sacrifice.
1 CHRONICLES—NOTE ON 24:1–19 David’s provision for the temple services included organizing the priests into 24 divisions selected by lot. A duty roster of 24 divisions provided for two weeks of service by each division, based on a lunar calendar of 48 weeks.
1 CHRONICLES—NOTE ON 24:2 Nadab and Abihu died. See Lev. 10:1–3. The priesthood was hereditary, and descended through the lines of Eleazar and Ithamar.
1 CHRONICLES—NOTE ON 24:3 Zadok. See 1 Kings 1:8; 2:35. Ahimelech. The son of Abiathar (2 Sam. 8:17), with whom Zadok is usually paired (2 Sam. 15:35; 1 Kings 4:4).
1 CHRONICLES—NOTE ON 24:5–6 While David appointed the priestly divisions, duties were allocated impartially by the drawing of lots. The lots were drawn alternately between the families of Eleazar and of Ithamar for the first 16 lots; then the remaining eight assignments to duty fell automatically to the families of Eleazar.
1 CHRONICLES—NOTE ON 24:7 Jehoiarib appears as the ancestor of Mattathias in 1 Macc. 2:1.
1 CHRONICLES—NOTE ON 24:10 Hakkoz. See Ezra 2:61–63. Abijah. An ancestor of John the Baptist (Luke 1:5).
1 CHRONICLES—NOTE ON 24:20–31 The list of Levites in 23:6–23 is updated to include another generation in six of the Levitical families. Like the Aaronic priestly families, the Levites also cast lots without distinction for their duties.
1 CHRONICLES—NOTE ON 25:1–31 See 23:4b. David’s organization of the Levitical musicians (initiated in chs. 15–16) was to prepare them for leading worship in the temple. Like the priests, the musicians were arranged into 24 divisions for their duties, according to the number of sons of the three main family groups. Their service accompanied the regular offerings of the priests. The Chronicler was probably seeking to encourage a similar ministry among the Levitical singers of the second temple, whose service, authorized by David, would also connect the community of their day with the preexilic Davidic kingdom.
1 CHRONICLES—NOTE ON 25:1–8 David and the leaders of the Levites divided the musicians into the three family groups of Asaph, Jeduthun, and Heman (see 6:31–47), who prophesied with musical instruments, i.e., wrote songs. In some cases, their songs seem to have become part of OT Scripture, for Asaph is named in the titles of Psalms 50 and 73–83, and Jeduthun in the titles of Psalms 39, 62, and 77. In addition, Heman here may be the same person as Heman the Ezrahite named in the title of Psalm 88 (cf. also 1 Chron. 6:33). The verb “to prophesy” (Hb. naba’) indicates that their songs were prompted or guided by the Spirit of God. This shows that “prophecy” is not always a direct announcement of God’s plans; it indicates that the person is operating as God’s authorized spokesman, here providing the right way for God’s people to sing to him (they prophesied … in thanksgiving and praise to the LORD, 25:3).
1 CHRONICLES—NOTE ON 25:4 The last nine names of Heman’s sons have unusual Hebrew forms, and some have suggested that they are based on the first lines of various psalms, possibly applied as nicknames to these families.
1 CHRONICLES—NOTE ON 25:7–31 The 24 divisions of 12 members each were assigned their duties impartially by lot, as were the priests (24:5). Each group varied in age and contained both teachers and pupils (25:8).
1 CHRONICLES—NOTE ON 26:1–32 See 9:17–27 and 23:4a. The primary duty of the Levitical gatekeepers was to safeguard the sanctuary from trespass by unauthorized persons and from defilement by idolatrous practices (see 2 Chron. 29:3–7). They were also responsible for the temple treasuries and the maintenance of the building and its equipment (see 1 Chron. 9:22–32). The gatekeepers played a vital role in aiding the high priest Jehoiada in opposing Athaliah (2 Chron. 23:4–8, 19), and in the reforms by Hezekiah (2 Chron. 31:14) and Josiah (2 Chron. 34:9).
1 CHRONICLES—NOTE ON 26:1–11 The gatekeepers included the families of Meshelemiah (vv. 1–3, 9), Obed-edom (vv. 4–8), and Hosah (vv. 10–11; see 16:38). Obed-edom is probably to be identified with the Philistine caretaker of the ark in 13:14. The inclusion within this company of one who was not an Israelite by birth suggests a certain fluidity in the early monarchy over who might count as a “Levite.” The postexilic period took a much stricter line over Levitical genealogy (see Ezra 2:61–63). Asaph. A shortened form of Ebiasaph (1 Chron. 9:19).
1 CHRONICLES—NOTE ON 26:12–19 The assignment of duties by lot. The east gate (v. 14) was the position of greatest responsibility, requiring six gatekeepers, because it would lead directly to the temple entrance. It was known as “the king’s gate” in postexilic times (9:18).
1 CHRONICLES—NOTE ON 26:20–28 Certain Kohathite families, the Ladanites and Amramites, had duties as treasurers. The two treasuries were located near the gates (see 9:26): one for the house of God (presumably to store the regular tithes and offerings), and another for the dedicated gifts, i.e., the spoils of war (see 18:11) and other special gifts.
1 CHRONICLES—NOTE ON 26:29–32 See 23:4b. Two other groups of Levites, the Izharites and the Hebronites, were assigned to serve outside Jerusalem as officers and judges among the Israelite tribes both west and east of the Jordan. The Hebronites were appointed for all the work of the LORD and for the service of the king. Possibly this signifies responsibilities for religious and civil taxation and administration. These arrangements were made in the last year of David’s rule (c. 970 B.C.; 26:31; see 29:27).
1 CHRONICLES—NOTE ON 27:1–34 The Chronicler concludes this section on David’s provision of leadership for Solomon with details (derived from four lists) of the non-Levitical military and political officials serving the kingdom.
1 CHRONICLES—NOTE ON 27:1–15 The 12 military commanders are listed among David’s “mighty men” (11:11–47) and included among the leaders of Israel who were directly involved in the temple preparations (28:1). The army depicted here is not David’s more permanent force (see 2 Sam. 15:18; 23:8–39), but a citizen militia of 12 divisions, each doing a month’s duty on rotation. 24,000. Probably either an ideal number or “24 units” (see note on 1 Chron. 12:23–37).
1 CHRONICLES—NOTE ON 27:16–22 These leaders of the tribes are probably David’s appointees. Their actual role in his administration is unknown. This section may indicate that the centralization of power, together with a move away from the old tribal system of eldership during Solomon’s reign (1 Kings 4:7–19), had already begun in the latter part of David’s reign. The order and enumeration of the tribes differs here from 1 Chronicles 2, counting Aaron as a tribe and omitting Gad and Asher.
1 CHRONICLES—NOTE ON 27:23–24 Joab’s failure to complete the unauthorized census (21:6) stemmed from his recognition that David’s presumptuous act ran counter to God’s promise of innumerable descendants to Abraham (see Gen. 15:5).
1 CHRONICLES—NOTE ON 27:25–31 A list of 12 administrators of the royal property (v. 31b). David is presented as one blessed with wealth. His estates included storehouses in Jerusalem and the provinces, lands for various crops, and livestock. The incomes from these sources would have met some of the expenses of his bureaucracy.
1 CHRONICLES—NOTE ON 27:32–34 An additional list of royal counselors (see 18:14–17). This Jonathan, David’s uncle, is not otherwise known. Ahithophel is mentioned frequently in 2 Sam. 15:12–17:23.
1 CHRONICLES—NOTE ON 28:1–21 This section resumes in a public setting the charge and exhortation given in private by David in ch. 22. The audience (28:1) consists of the military and tribal leaders and the royal overseers listed in ch. 27, along with David’s leading soldiers (see 11:10–12:40).
1 CHRONICLES—NOTE ON 28:2–3 David explains that his failure to build a temple was due to Yahweh’s disqualification of him from that task on account of his preoccupation in warfare (v. 3; see 22:8–9). David’s description of the temple as a house of rest for the ark of the covenant … for the footstool of our God (see Ps. 132:7, 8, 14) indicates that the temple will signify not only the land at rest (and thus a fitting project for the “man of rest”; 1 Chron. 22:9), but also God’s own rest among his people, and thus the completion of his work (cf. Gen. 2:1–3).
1 CHRONICLES—NOTE ON 28:4–5 The project of temple building is a matter of God’s choice, not David’s. After David, Solomon is the only king in the OT said to be chosen by God (another factor that unifies the reign of these two kings in the Chronicler’s presentation). Solomon is chosen to sit on Yahweh’s throne (v. 5), to be his adopted son (v. 6), and to build God’s temple (v. 10).
1 CHRONICLES—NOTE ON 28:6 Solomon … shall build my house. Cf. 17:11–14; 22:9–10.
1 CHRONICLES—NOTE ON 28:7, 9 The establishment of Solomon’s kingdom is dependent on his obedience to Yahweh’s commands. Solomon will prove obedient in the task of temple building, but will fail to serve God with a whole heart throughout his reign (see 1 Kings 11:4).
1 CHRONICLES—NOTE ON 28:11–19 David passes on to Solomon the temple plan that he received as a revelation from God (v. 19), just as Moses received the plan (“pattern,” Ex. 25:9, 40) for the tabernacle from God. The gold and silver temple vessels (1 Chron. 28:14–17), which Solomon’s craftsmen fashioned (2 Chron. 4:6–22), were removed by the Babylonians at the fall of Jerusalem (2 Chron. 36:18) then returned by the Persians at the restoration after the exile (Ezra 1:7–11). They signified the continuity of the Chronicler’s generation with the preexilic temple worship, and God’s covenant faithfulness to his people.
1 CHRONICLES—NOTE ON 28:19 in writing from the hand of the LORD. One interpretation is that David is claiming prophetic inspiration for his writing of the temple plans he has just described (cf. 2 Chron. 29:25, where “from the LORD” is lit., “by the hand of the LORD”), and thus divine authorization for the plans. It is possible, however, that David is making a stronger claim, namely, that the temple plans were given to him in written form by God (cf. Ex. 24:12; 31:18; 32:16).
1 CHRONICLES—NOTE ON 28:20–21 David commissions Solomon in public, just as he had previously done in private (22:11–13).
1 CHRONICLES—NOTE ON 29:1–9 David exhorts all of the assembly to support Solomon in his task by contributing to the temple fund, just as he has himself given generously from his own personal property. The temple is designated a palace, indicating that it is God’s kingly residence among his people. The freewill offerings of the people that David calls for signify that they are consecrating themselves to Yahweh (cf. v. 5, esv footnote: it is the same expression used of the ordination of priests; Ex. 28:41). The people’s response calls to mind the gifts made by the Israelites for the tabernacle in Moses’ day (Ex. 35:20–29). The writer stresses their wholehearted and joyful devotion to the task.
1 CHRONICLES—NOTE ON 29:7 darics. The daric was a Persian coin first minted under Darius I (522–486 B.C.). The Chronicler uses this contemporary loanword to convey to his readers the value of what was given, and to indicate a sense of the leaders’ generosity. The example of the people in David’s day was intended to speak to the Chronicler’s own generation, encouraging them in their commitment to the upkeep of the temple, its services, and its personnel. See also 2 Chron. 31:4–10.
1 CHRONICLES—NOTE ON 29:10–19 David’s great prayer of praise and supplication marks the climax of his reign. Israel’s king praises God for his universal kingdom and recognizes him as the source of all wealth and strength (vv. 10–13). Indeed, even the generosity of David and the people in providing for the temple comes from God himself (vv. 14, 16). They depend entirely on God for their security and well-being, and even in the Promised Land they are strangers and sojourners before God (v. 15). David then reflects that God examines the human heart for uprightness or integrity (v. 17), a further indication that the Chronicler cares above all for the inner reality of faith. David concludes by praying that God will keep the people in the same purpose and mind as they have shown this day, and will give to Solomon a whole heart in obedience to God’s commandments (vv. 18–19).
1 CHRONICLES—NOTE ON 29:22b they made Solomon the son of David king the second time. Solomon had been rather hurriedly anointed and installed as king in response to Adonijah’s attempted coup (1 Kings 1:28–40, not mentioned in Chronicles). This second ceremony occurred when his succession was secure and widely acknowledged (1 Chron. 29:24). David himself had been anointed king on three occasions: privately before his family (1 Sam. 16:13), and twice in Hebron (2 Sam. 2:4; 5:3).
1 CHRONICLES—NOTE ON 29:23 The Lord has done for Solomon what he had earlier done for David (14:2), in accordance with his promise to David (1 Kings 2:24).
1 CHRONICLES—NOTE ON 29:26–30 See 1 Kings 2:10–11. The various Chronicles mentioned in 1 Chron. 29:29 probably contained much of the material that is included in the books of Samuel and Kings, but may have included additional records as well (see note on 1 Kings 14:19). Samuel, Nathan, and Gad all played roles in the life of David (see 1 Chron. 9:22; 17:1–15; 21:9–13). The kingdoms of the countries most likely refers to the surrounding nations that David had subjugated.