[BACK TO 18:4] removed the high places. Hezekiah was not the first king to destroy high places (see notes on 1Ki 3:2 ; 15:14 ), but he was the first to destroy high places dedicated to the worship of the Lord (see 12:3 ; 14:4 ; 15:4 , 35 ; 17:9 ; 1Ki 22:43 ). This became known even to the Assyrian king, Sennacherib (see v. 22 ). sacred stones. See 3:2 ; 10:26–27 ; 17:10 ; see also note on 1Ki 14:23 . Asherah poles. See 13:6 ; 17:10 , 16 ; 1Ki 16:23 ; see also note on 1Ki 14:15 . Israelites had been burning incense to it. It is unlikely that the “bronze snake” had been an object of worship all through the centuries of Israel’s existence as a nation. Perhaps the idolatrous significance attached to it occurred during the reign of Hezekiah’s father, Ahaz (see ch. 16 ). Snake worship of various types was common among ancient Near Eastern peoples. See note on Nu 21:8–9 .
[BACK TO 18:5] no one like him … either before him or after him. A difference of emphasis is to be seen in this statement when compared to that of 23:25 . Hezekiah’s uniqueness is to be found in his trust in the Lord, while Josiah’s uniqueness is to be found in his scrupulous observance of the Mosaic law.
[BACK TO 18:7] rebelled against the king of Assyria. Judah had become a vassal to Assyria under Ahaz (see 16:7 )—which required at least formal recognition of Assyrian deities. Hezekiah reversed the policy of his father, Ahaz, and sought independence from Assyrian dominance. It is likely that sometime shortly after 705 BC , when Sennacherib replaced Sargon II on the Assyrian throne, Hezekiah refused to pay the annual tribute due the Assyrians.
[BACK TO 18:8] defeated the Philistines. In a reversal of the conditions existing during the time of Ahaz, in which the Philistines captured Judahite cities in the hill country and Negev (see 2Ch 28:18 ), Hezekiah was able once again to subdue the Philistines. Probably Hezekiah tried to coerce the Philistines into joining his anti-Assyrian policy. In one of his annals Sennacherib tells of forcing Hezekiah to release Padi, king of the Philistine city of Ekron, whom Hezekiah held prisoner in Jerusalem. This occurred in connection with Sennacherib’s military campaign in 701 BC.
[BACK TO 18:9] Hezekiah’s fourth year. 725 BC , the fourth year of Hezekiah’s coregency with Ahaz (see notes on v. 1 ; 17:1 ). Shalmaneser. See note on 17:3 .
[BACK TO 18:10] three years. See note on 17:5 . ninth year of Hoshea. See note on 17:6 .
[BACK TO 18:11] king of Assyria deported Israel. See note on 17:6 .
[BACK TO 18:12] violated his covenant. See 17:7–23 .
[BACK TO 18:15] silver … in the temple … and in the treasuries of the royal palace. See 12:10 , 18 ; 14:14 ; 16:8 ; 1Ki 7:51 ; 14:26 ; 15:18 .
[BACK TO 18:17–19:37] See Isa 36–37 ; cf. 2Ch 32 .
[BACK TO 18:17] aqueduct … Field. See note on Isa 7:3 . It is ironic that the Assyrian officials demand Judah’s surrender on the very spot where Isaiah had warned Ahaz to trust in the Lord rather than in an alliance with Assyria for deliverance from the threat against him from Aram and the northern kingdom of Israel (see 16:5–10 ; Isa 7:1–17 ).
[BACK TO 18:18] palace administrator. See note on 1Ki 4:6 . secretary. See note on 2Sa 8:17 . recorder. See note on 2Sa 8:16 .
[BACK TO 18:19] great king. A frequently used title of the Assyrian rulers—and occasionally of the Lord ( Ps 47:2 ; 48:2 ; 95:3 ; Mal 1:14 ; Mt 5:35 ). says. The following address is a masterpiece of calculated intimidation and psychological warfare designed to destroy the morale of the inhabitants of Jerusalem (see vv. 26–27 ; cf. note on Jos 6:5 ).
[BACK TO 18:21] depending on Egypt. See 19:9 ; Isa 30:1–5 ; 31:1–3 .
[BACK TO 18:22] isn’t he the one whose high places and altars Hezekiah removed …? The Assyrians cleverly attempted to drive a wedge between Hezekiah and the people. They attempted to exploit any resentment that may have existed among those who opposed Hezekiah’s reformation and his destruction of the high places (see note on v. 4 ).
[BACK TO 18:23] if you can put riders on them! With this sarcastic taunt, the Assyrians undoubtedly accurately suggest that the Judahites were so weak in military personnel that they could not even take advantage of such a generous offer. In contrast with the Assyrians, the army of Judah at the time consisted largely of foot soldiers. The city under siege would have contained few chariots, and it is not known whether the Israelites ever employed mounted men in combat.
[BACK TO 18:26] Aramaic. Had become the international language of the Near East, known and used by those engaged in diplomacy and commerce. It is surprising that the Assyrian officials were able to speak the Hebrew dialect of the common people of Judah (see 2Ch 32:18 ).
[BACK TO 18:27] people sitting on the wall. The Assyrian strategy was to negotiate in the hearing of the people in order to demoralize them and turn them against Hezekiah. eat their own excrement and drink their own urine. A vivid portrayal of the potential hardship of a prolonged siege.
[BACK TO 18:29] the king says. The Assyrian officials now address their remarks directly to the populace rather than to the officials of Hezekiah, as in vv. 19–27 . Do not let Hezekiah deceive you. Here and in vv. 30–31 the people are urged three times to turn against Hezekiah.
[BACK TO 18:30] this city will not be given into the hand of the king of Assyria. Hezekiah could say this on the basis of God’s promise to him (see 20:6 ; see also note on Isa 38:6 ).
[BACK TO 18:31] eat fruit from your own vine and fig tree and drink water from your own cistern. Depicting peaceful and prosperous times (see 1Ki 4:25 ; Mic 4:4 ; Zec 3:10 ).
[BACK TO 18:32] until I come and take you to a land like your own. Ultimately surrender meant deportation, but Sennacherib pictured it as something desirable. Choose life and not death! The alternatives depicted for the people are: (1) Trust in the Lord and Hezekiah and die, or (2) trust in the Assyrians and enjoy prosperity and peace. These words directly contradict the alternatives placed before Israel by Moses in Dt 30:15–20 .
[BACK TO 18:33–35] Has the god of any nation ever delivered his land from the hand of the king of Assyria?… How then can the L ORD deliver Jerusalem from my hand? The flaw in the Assyrian reasoning was to equate the one true and living God with the no-gods ( Dt 32:21 ) of the pagan peoples the Assyrians had defeated (see 19:4 , 6 ; 2Ch 32:13–19 ; Isa 10:9–11 ).
[BACK TO 18:34] Hamath. See notes on 14:25 ; 17:24 . Arpad. A city located near Hamath and taken by the Assyrians in 740 BC (see 19:13 ; Isa 10:9 ; Jer 49:23 ). Ivvah. See note on 17:24 .
[BACK TO 18:36] because the king had commanded , “Do not answer him.” The Assyrian attempt to stir up a popular revolt against the leadership and authority of Hezekiah had failed.
[BACK TO 18:37] clothes torn. An expression of great emotion (see 6:30 ; 1Ki 21:27 ). Perhaps in this instance it was motivated by the Assyrian blasphemy against the true God (see 19:4 , 6 ; Mt 26:65 ; Mk 14:63–64 ).
[BACK TO 19:1] sackcloth. See note on 6:30 .
[BACK TO 19:3] as when children come to the moment of birth and there is no strength to deliver them. Depicts the critical nature of the threat facing the city.
[BACK TO 19:7] report. Some interpreters link this report with the challenge to Sennacherib from Tirhakah of Egypt (v. 9 ). Others regard it as disturbing information from Sennacherib’s homeland. make him want to return. Because of a spirit of insecurity and fear. cut down with the sword. See v. 37 . Here the eventual murder of Sennacherib is connected with his blasphemy against the living God.
[BACK TO 19:8] Libnah. See note on 8:22 .
[BACK TO 19:9] Tirhakah. See note on Isa 37:9 . Cush. See NIV text note.
[BACK TO 19:12] Gozan. See note on 17:6 . Harran. See note on Ge 11:31 . It is not known just when Harran was taken by the Assyrians. Rezeph. Located south of the Euphrates River and northeast of Hamath. Eden. A district along the Euphrates River south of Harran (see Eze 27:23 ; Am 1:5 ), not to be confused with the Garden of Eden. It was incorporated into the Assyrian Empire by Shalmaneser III in 855 BC.
[BACK TO 19:13] Hamath … Ivvah. See note on 17:24 .
[BACK TO 19:14] letter. See 2Ch 32:17 .
[BACK TO 19:15] enthroned between the cherubim. See notes on Ex 25:18 ; 1Sa 4:4 . you alone are God. See v. 19 ; Dt 4:35 , 39 ; see also 2Ki 18:33–35 ; Isa 43:11 and notes.
[BACK TO 19:18] fashioned by human hands. For the foolishness and futility of idolatry, see Ps 115:3–8 ; 135:15–18 ; Isa 2:20 ; 40:19–20 ; 41:7 ; 44:9–20 .
[BACK TO 19:19] that all the kingdoms of the earth may know. Hezekiah recognizes that the Lord’s reputation is at stake in the welfare of his covenant people (see 1Sa 12:22 ; see also Jos 7:9 ; 2Sa 7:23 ; Ps 23:3 ; Eze 5:13 ; 6:7 and notes).
[BACK TO 19:20] heard your prayer. On this occasion Isaiah’s message to Hezekiah was unsolicited by the king (contrast v. 2 ).
[BACK TO 19:21] Virgin Daughter Zion … Daughter Jerusalem. In Hebrew poetry (mainly) a conventional way of referring to a royal city, a nation or a people when these are personified as a woman, found often in the prophetic literature, with special concentration in Lamentations.
[BACK TO 19:22] Holy One of Israel. A designation of the God of Israel characteristic of Isaiah (see Lev 11:44 ; Isa 1:4 and notes).
[BACK TO 19:23] Lebanon … its tallest cedars. See note on 1Ki 5:6 .
[BACK TO 19:24] dried up all the streams of Egypt. A presumptuous boast for one who had not even conquered Egypt.
[BACK TO 19:29] This year you will eat what grows by itself. Sennacherib had apparently either destroyed or confiscated the entire harvest that had been sown the previous fall. The people would only have use of the later, second growth that came from seeds dropped from the previous year’s harvest (see Lev 25:5 ). This suggests that Sennacherib came to Judah in March or April, about the time of harvest. the second year what springs from that. Sennacherib’s departure would be too late in the fall for new crops to be planted for the coming year. In the Holy Land, crops are normally sown in September and October. in the third year sow and reap. The routine times for sowing and harvesting could be observed in the following year. The third year is likely a reference to the third year of harvests detrimentally affected by the Assyrian presence.
[BACK TO 19:32] not enter this city. Sennacherib, who was presently at Libnah (see v. 8 ; see also note on 8:22 ), would not be able to carry out his threats against Jerusalem (see note on 18:13 ).
[BACK TO 19:34] for the sake of David my servant. See note on 1Ki 11:13 .
[BACK TO 19:35] angel of the L ORD. See note on Ge 16:7 . a hundred and eighty-five thousand. See Isa 37:36 and note.
[BACK TO 19:36] Nineveh. The capital of the Assyrian Empire.
[BACK TO 20:6] add fifteen years to your life. Hezekiah died in 686 BC. The beginning of the extension of his life is thus to be placed no later than 701. for my sake and for the sake of my servant David. See 19:34 ; see also note on 1Ki 11:13 .
[BACK TO 20:7] poultice. The Lord healed Hezekiah (see v. 5 ), but divine healing does not necessarily exclude the use of known remedies.
[BACK TO 20:9] steps. See v. 11 (see also note on Isa 38:8 ).
[BACK TO 20:10] simple matter … go forward. Because that was the natural direction of the shadow’s movement. Hezekiah chose the more difficult movement to make sure the sign was from the Lord.
[BACK TO 20:11] stairway of Ahaz. Possibly refers to one leading to his house or to some kind of instrument used to measure time.
[BACK TO 20:12] Marduk-Baladan. Means “[The god] Marduk has given me a male heir.” He ruled in Babylon c. 722–710 BC before being forced to submit to Assyrian domination by Sargon II of Assyria. Sometime after Sargon’s death in 705, Marduk-Baladan briefly reestablished Babylonian independence and ruled in Babylon until Sennacherib forced him to flee in 703 (see note on v. 1 ). sent Hezekiah letters and a gift. It is likely that Marduk-Baladan was attempting to draw Hezekiah into an alliance against Assyria. Although Hezekiah rejected the pro-Assyrian policies of his father, Ahaz (see 16:7 ), and rebelled against Assyria (see 18:7 ), he erred in seeking to strengthen Israel’s security by friendship with Babylon and Egypt (see 2Ch 32:31 ; Isa 30–31 ; see also notes on 1Sa 17:11 ; 1Ki 15:19 ).
[BACK TO 20:13] received the envoys and showed them all. Hezekiah’s reception of the delegation from Babylon was overly hospitable. Perhaps it was an attempt to bolster Judah’s security by impressing the Babylonians with the wealth and power of his kingdom as a basis for mutual cooperation against the Assyrians. In principle this was a denial of the covenantal nature of the royal office in Israel (see note on 2Sa 24:1 ). silver … olive oil. The presence of these treasures in Jerusalem is evidence that this incident occurred before the payment of tribute to Sennacherib in 701 BC (see 18:15–16 ).
[BACK TO 20:14] What did those men say …? Hezekiah gave no response to Isaiah’s question concerning the diplomatic purpose of the Babylonian envoys.
[BACK TO 20:18] some of your descendants … will be taken away. Hezekiah’s own son Manasseh was taken by the Assyrians and held prisoner for a while in Babylon (see 2Ch 33:11 ); later, many more from the house of David were to follow (see 24:15 ; 25:7 ; Da 1:3 ).
[BACK TO 20:21] rested with his ancestors. See note on 1Ki 1:21 .
[BACK TO 21:4] In Jerusalem I will put my Name. See 1Ki 8:16 ; 9:3 and notes.
[BACK TO 21:6] sacrificed his own son. See note on 16:3 ; see also 17:17 ; cf. 3:27 and note. practiced divination , sought omens. See notes on 16:15 ; 17:17 . consulted mediums and spiritists. See Lev 19:31 ; Dt 18:11 ; 1Sa 28:3 , 7–9 and notes.
[BACK TO 21:7] carved Asherah pole. See note on 1Ki 14:15 . David. See 2Sa 7:13 . Solomon. See 1Ki 9:3 . chosen out of all the tribes. See 1Ki 11:13 , 32 , 36 .
[BACK TO 21:9] nations the L ORD had destroyed. See 1Ki 14:24 ; Dt 12:29–31 ; 31:3 .
[BACK TO 21:10] his servants the prophets. See 2Ch 33:10 , 18 .
[BACK TO 21:11] more evil than the Amorites. See note on 1Ki 21:26 . idols. See note on Lev 26:30 .
[BACK TO 21:12] disaster on Jerusalem. Fulfilled in the final destruction of the city by the Babylonians in 586 BC (see ch. 25 ). ears of everyone … will tingle. See Jer 19:3 and note.
[BACK TO 21:13] measuring line … plumb line. Instruments normally associated with construction are used here as symbols of destruction (see Isa 34:11 ; Am 7:7–9 , 17 ).
[BACK TO 21:14] I will forsake. In the sense of giving over to judgment (see Jer 12:7 ), not in the sense of abrogation of the covenant (see 1Sa 12:22 ; Isa 43:1–7 ). remnant of my inheritance. Upon the destruction of the northern kingdom, Judah had become the remnant of the Lord’s inheritance (see 1Ki 8:51 ; Dt 4:20 ; 1Sa 10:1 ; Ps 28:9 ; see also note on 2Ki 19:4 ).
[BACK TO 21:16] innocent blood. A reference to godly people who were martyred for opposition to Manasseh’s evil practices (see vv. 10–11 ). According to a Jewish tradition (The Ascension of Isaiah —not otherwise substantiated), Isaiah was sawed in two during Manasseh’s reign (see Introduction to Isaiah: Author ; cf. Heb 11:37 and note).
[BACK TO 21:17] other events of Manasseh’s reign. See 2Ch 33:12–19 . annals of the kings of Judah. See note on 1Ki 14:29 .
[BACK TO 21:18] rested with his ancestors. See note on 1Ki 1:21 . Uzza. Probably a shortened form of Uzziah (see NIV text note on 14:21 ; see also 2Ch 26:1 and note).
[BACK TO 21:19] two years. 642–640 BC. Jotbah. Some identify it with the Jotbathah of Nu 33:33–34 and Dt 10:7 , near Ezion Geber. Others, including the church father Jerome, have located it in Judah.
[BACK TO 21:23] conspired against him. Whether this palace revolt was motivated by religious or political considerations is not known.
[BACK TO 21:24] people of the land. The citizenry in general (see 11:14 , 18 ; 14:21 ; 23:30 ).
[BACK TO 21:25] annals of the kings of Judah. See note on 1Ki 14:29 .
[BACK TO 21:26] Uzza. See note on v. 18 .
[BACK TO 22:1] thirty-one years. 640–609 BC (see note on 21:19 ). Bozkath. Located in Judah in the vicinity of Lachish (see Jos 15:39 ).
[BACK TO 22:5] men appointed to supervise. See 2Ch 34:12–13 .
[BACK TO 22:8] Book of the Law. Some interpreters hold that this refers to a copy of the entire Pentateuch, while others understand it as a reference to a copy of part or all of Deuteronomy alone (see Dt 31:24 , 26 ; 2Ch 34:14 ).
[BACK TO 22:14] prophet Huldah. For other female prophets see notes on Ex 15:20 ; Jdg 4:4 . Shallum … keeper of the wardrobe. Perhaps the same Shallum who was the uncle of Jeremiah (see Jer 32:7 ). New Quarter. A section of the city probably located in a newly developed area between the first and second walls in the northwest part of Jerusalem (see 2Ch 33:14 ; 34:22 ; Ne 11:9 and note; Zep 1:10 ).
[BACK TO 22:16] this place. Jerusalem.
[BACK TO 22:19] your heart was responsive. See v. 11 .
[BACK TO 23:1] elders. See note on 10:1 .
[BACK TO 23:2] Book of the Covenant. Although this designation is used in Ex 24:7 with reference to the contents of Ex 20–23 , it is here applied to either all or part of the book of Deuteronomy or the entire Mosaic law. Whatever else the scroll contained, it clearly included the covenant curses of Lev 26 and/or Dt 28 (see notes on v. 21 ; 22:8 , 11 ).
[BACK TO 23:4] doorkeepers. See 12:9 . Baal and Asherah. See note on 1Ki 14:15 . starry hosts. See note on 17:16 . Kidron Valley. See note on Isa 22:7 and map ; see also 1Ki 15:13 and note. took the ashes to Bethel. See vv. 15–16 . Bethel was located just over the border between Judah and the former northern kingdom in territory nominally under Assyrian control. With a decline in Assyrian power, Josiah was able to exert his own influence in the north. He apparently deposited the ashes at Bethel in order to desecrate (see note on v. 14 ) the very place where golden calf worship had originally polluted the land (see notes on 1Ki 12:28–30 ).
[BACK TO 23:5] idolatrous priests. See Hos 10:5 ; Zep 1:4 . kings of Judah. A reference to Manasseh and Amon, and perhaps to Ahaz before them. high places. See note on 18:4 .
[BACK TO 23:6] Asherah pole. See note on 1Ki 14:15 . The Asherah poles destroyed by Hezekiah ( 18:4 ) were reintroduced by Manasseh ( 21:7 ). When Manasseh turned to the Lord, it is likely that he too got rid of the Asherah poles (see 2Ch 33:15 ) and that they were then again reintroduced by Amon ( 2Ki 21:21 ; 2Ch 33:22 ). scattered the dust over the graves of the common people. Intended as a defilement of the goddess, not as a desecration of the graves of the poor (see Jer 26:23 ).
[BACK TO 23:7] male shrine prostitutes. See note on 1Ki 14:24 .
[BACK TO 23:8] desecrated the high places. See note on 18:4 . Geba to Beersheba. Geba was on the northern border of the southern kingdom (see 1Ki 15:22 ), and Beersheba was on its southern border (see note on 1Sa 3:20 ).
[BACK TO 23:9] ate unleavened bread with their fellow priests. Although not permitted to serve at the temple altar, these priests were to be sustained by a share of the priestly provisions (see Lev 2:10 ; 6:16–18 ). They occupied a status similar to that of priests with physical defects (see Lev 21:16–23 ).
[BACK TO 23:10] Topheth … Molek. See note on 1Ki 11:5 . Topheth was an area in the Valley of Hinnom where altars used for child sacrifice were located (see Isa 30:33 ; Jer 7:31 ; 19:5–6 and notes). sacrifice their son or daughter. See 17:17 ; 21:6 ; see also note on 16:3 .
[BACK TO 23:12] altars … on the roof. Altars dedicated to the worship of all the starry hosts (see Jer 19:13 ; Zep 1:5 )—erected by Ahaz ( 2Ki 16:3–4 , 10–16 ), Manasseh ( 21:3 ) and Amon ( 21:21–22 ).
[BACK TO 23:13] high places … Solomon … had built. See note on 1Ki 11:5 .
[BACK TO 23:14] covered the sites with human bones. The bones would defile these sites and make them unsuitable for pagan use in the future (see Nu 19:16 ).
[BACK TO 23:15] altar at Bethel. See 1Ki 12:32–33 . Nothing is said of the golden calf, which undoubtedly had been sent to Assyria as tribute at the time of the captivity of the northern kingdom (see Hos 10:5–6 ).
[BACK TO 23:16] tombs. Of the priests of the Bethel sanctuary (see 1Ki 13:2 ). burned on the altar to defile it. See notes on vv. 6 , 14 . the man of God who foretold these things. See 1Ki 13:1–2 , 32 .
[BACK TO 23:18] prophet who had come from Samaria. See 1Ki 13:31–32 . Samaria is here not to be understood as the city by that name since the prophet came from Bethel (see 1Ki 13:11 ). Rather, it is to be taken as a designation for the entire area of the former northern kingdom (see notes on 17:24 , 29 ; 1Ki 13:32 ).
[BACK TO 23:20] slaughtered all the priests of those high places. These were non-Levitical priests of the apostate worship practiced in the area of the former northern kingdom (see notes on 17:27–28 , 33–34 ). They were treated like the pagan priests of Judah (see v. 5 ) in contrast to Josiah’s treatment of the priests at the high places in Judah (see vv. 8–9 ). Josiah’s actions in this matter conformed to the requirements of Dt 13 ; 17:2–7 .
[BACK TO 23:21] Celebrate the Passover. A more complete description of this observance is found in 2Ch 35:1–19 . as it is written in this Book of the Covenant. See note on v. 2 . This appears to refer to Dt 16:1–8 , where the Passover is described in a communal setting at a sanctuary (see Ex 23:15–17 ; 34:23–24 ; Lev 23:4–14 ) rather than in the family setting of Ex 12:1–14 , 43–49 .
[BACK TO 23:22] The uniqueness of Josiah’s Passover celebration seems to be in the fact that all the Passover lambs were slaughtered exclusively by the Levites (see 2Ch 35:1–19 ; cf. 2Ch 30:2–3 , 17–20 for the Passover observed in the time of Hezekiah).
[BACK TO 23:23] eighteenth year. See note on 22:3 .
[BACK TO 23:24] household gods. See note on Ge 31:19 . idols. See Lev 26:30 . requirements of the law. See notes on v. 2 ; 22:8 .
[BACK TO 23:25] was there a king like him. See note on 18:5 . with all his heart … soul and … strength. See Dt 6:5 .
[BACK TO 23:26] Nevertheless , the L ORD did not turn away from the heat of his fierce anger. The judgment against Judah and Jerusalem was postponed but not rescinded because of Josiah’s reformation (see notes on 21:15 ; 22:20 ).
[BACK TO 23:27] as I removed Israel. See 17:18–23 . Jerusalem , the city I chose. See 21:4 , 7 , 13 . this temple , about which I said , ‘My Name shall be there.’ See note on 1Ki 8:16 .
[BACK TO 23:28] annals of the kings of Judah. See note on 1Ki 14:29 .
[BACK TO 23:29] Pharaoh Necho king of Egypt. Ruled 610–595 BC. help the king of Assyria. Pharaoh Necho intended to help Ashur-Uballit II, the last Assyrian king, in his struggle against the rising power of Babylon under Nabopolassar. The Assyrian capital, Nineveh, had already fallen to the Babylonians and Medes in 612 (see the book of Nahum). The remaining Assyrian forces had regrouped at Harran, but in 609 they were forced west of the Euphrates. It appears to be at this time that the Egyptians under Necho were coming to the Assyrians’ aid. King Josiah marched out to meet him in battle. Perhaps Josiah opposed the passage of Necho’s army through the pass at Megiddo (see 2Ch 35:20–24 ) because he feared that the growth of either Egyptian or Assyrian power would have adverse results for the continued independence of Judah. Megiddo. See note on Jdg 5:19 .
[BACK TO 23:30] buried him in his own tomb. See 2Ch 35:24–25 . people of the land. See note on 21:24 . Jehoahaz son of Josiah. Jehoahaz’s name was originally Shallum (see 1Ch 3:15 ; Jer 22:11 ), which was probably changed to Jehoahaz at the time of his accession to the throne. Perhaps Jehoahaz was chosen by the people over Jehoiakim because it was known that Jehoiakim favored a pro-Egyptian policy instead of the anti-Egyptian policy of Josiah and Jehoahaz. anointed him. See note on 1Sa 9:16 .
[BACK TO 23:31] three months. In 609 BC. Jeremiah. Not the prophet (see Jer 15:17 ; 16:2 and notes). Libnah. See note on 8:22 .
[BACK TO 23:32] evil … as his predecessors. See 16:3 ; 21:2 , 21 ; Eze 19:3 and note.
[BACK TO 23:33] in chains at Riblah. By either deception or overt force the Egyptians were able to take Jehoahaz captive and impose tribute on Judah (see 2Ch 36:3 ). Jehoahaz was imprisoned at Necho’s military headquarters, established at Riblah on the Orontes River. Nebuchadnezzar was later to make his headquarters at the same place (see 25:6 , 20 ).
[BACK TO 23:34] Eliakim son of Josiah. Eliakim was an older brother of Jehoahaz (see 1Ch 3:15 ). Perhaps he had been bypassed earlier as a successor to Josiah because of a pro-Egyptian political stance. changed Eliakim’s name to Jehoiakim. The meaning of these two names is similar (Eliakim, “God has established”; Jehoiakim, “Yahweh has established”). Perhaps Necho wanted to use the name change to imply that his actions were sanctioned by Yahweh, the God of Judah (see 18:25 ; 2Ch 35:21 ). In any case, the change in name indicated that Jehoiakim was subject to Necho’s authority. took Jehoahaz … to Egypt , and there he died. See 2Ch 36:4 ; Jer 22:10–12 .
[BACK TO 23:35] from the people of the land. The tribute for Necho was raised by a graduated tax placed on the very people who had supported the kingship of Jehoahaz (see v. 30 and note on 21:24 ). Menahem of the northern kingdom had used a similar method of raising funds for tribute (see 15:20 ).
[BACK TO 23:36] eleven years. 609–598 BC.
[BACK TO 24:2] Babylonian , Aramean , Moabite and Ammonite raiders against him. Reaction to Jehoiakim’s rebellion was swift. Babylonian troops, perhaps garrisoned in Aram, along with troops of other loyal vassals, were sent to put down the Judahite rebellion.
[BACK TO 24:3] sins of Manasseh. See 21:11–12 ; 23:26–27 ; Jer 15:3–4 .
[BACK TO 24:4] innocent blood. See note on 21:16 . not willing to forgive. See 22:17 .
[BACK TO 24:5] annals of the kings of Judah. See note on 1Ki 14:29 .
[BACK TO 24:6] rested with his ancestors. See note on 1Ki 1:21 . Jehoiakim died shortly before Jerusalem fell to the Babylonian siege (see vv. 8–12 ). Whether his death was due to natural causes or political intrigue is not indicated.
[BACK TO 24:7] The king of Egypt did not march out from his own country again. This was due to the Egyptian defeat at Carchemish (see Jer 46:2 ) in 605 BC , and it explains why Jehoiakim received no help from Egypt in his rebellion against the Babylonians. Wadi of Egypt. See note on 1Ki 8:65 .
[BACK TO 24:9] as his father. See 23:37 ; Jer 22:20–30 .
[BACK TO 24:12] eighth year. April, 597 BC (see 2Ch 36:10 ; see also note on Jer 52:28 , where a different system of dating is reflected).
[BACK TO 24:13] As the L ORD had declared. See 20:13 , 17 .
[BACK TO 24:14] ten thousand. This figure may include the 7,000 fighting men and 1,000 craftsmen mentioned in v. 16 (see note on Jer 52:28 , where a different number of captives is mentioned).
[BACK TO 24:15] Jehoiachin captive to Babylon. Fulfilling Jeremiah’s prophecy ( Jer 22:24–27 ; see 2Ki 25:27–30 ).
[BACK TO 24:18] eleven years. 597–586 BC. Jeremiah. See note on 23:31 . Libnah. See note on 8:22 .
[BACK TO 24:20] Zedekiah rebelled. Most interpreters link Zedekiah’s revolt with the succession to the Egyptian throne in 589 BC of the ambitious pharaoh Hophra (see Jer 44:30 and note). Zedekiah had sworn allegiance to Nebuchadnezzar ( Eze 17:13 ), had sent envoys to Babylon (see Jer 29:3 ) and had made a personal visit (see Jer 51:59 ). However, he seems to have capitulated to the seductive propaganda of the anti-Babylonian and pro-Egyptian faction in Jerusalem (see Jer 37:5 ; Eze 17:15–16 ) in a tragically miscalculated effort to gain independence from Babylonia.
[BACK TO 25:2–3] eleventh year … ninth day … fourth month. July 18, 586 BC (see NIV text note on v. 3 ; see also Jer 39:2 ; 52:5–7 ). Some scholars follow a different dating system and place the fall of Jerusalem in the summer of 587.
[BACK TO 25:3] famine in the city had become so severe. See Jer 38:2–9 .
[BACK TO 25:6] king of Babylon at Riblah. See note on 23:33 ; see also Jer 39:5 ; 52:9 .
[BACK TO 25:8–21] See map and accompanying text .
[BACK TO 25:8] seventh day … fifth month … nineteenth year. Aug. 14, 586 BC (see Jer 52:12 and note).
[BACK TO 25:9] set fire to the temple. See 2Ch 36:19 ; Jer 39:8 ; 52:13 .
[BACK TO 25:13] bronze pillars. See 1Ki 7:15–22 . movable stands. See 1Ki 7:27–39 . bronze Sea. See 1Ki 7:23–26 .
[BACK TO 25:14] all the bronze articles used in the temple service. See 1Ki 7:40 , 45 .
[BACK TO 25:17] bronze capital … was three cubits high. See NIV text note. In 1Ki 7:16 and Jer 52:22 the height of the capital is given as seven and a half feet (five cubits). The two-cubit difference may be due to a copyist’s error.
[BACK TO 25:18] Seraiah the chief priest. Seraiah was the grandson of Hilkiah (see note on 22:4 ; see also 22:8 ; 1Ch 6:13–14 ). His son Jehozadak was taken captive to Babylon. Ezra was one of Jehozadak’s descendants (see Ezr 7:1 ).
[BACK TO 25:19] people of the land. See note on 21:24 .
[BACK TO 25:20] brought them to the king of Babylon at Riblah. See v. 6 and note.
[BACK TO 25:21] Judah went into captivity , away from her land. See maps and accompanying texts . Judah’s exile from Canaan fulfilled the prediction of judgment given during the reign of Manasseh (see 23:27 ). Exile was the most dire of the covenant curses (see Lev 26:33 ; Dt 28:36 ; see also Jer 25:8–11 ).
[BACK TO 25:22] Gedaliah. See note on 22:12 . Gedaliah shared Jeremiah’s nonresistance approach to the Babylonians (see v. 24 ) and won their confidence as a trustworthy governor of Judah (see Jer 41:10 ).
[BACK TO 25:25] seventh month. October, 586 BC. assassinated Gedaliah. A more complete account of the assassination of Gedaliah is given in Jer 40:13–41:15 . Ishmael appears to have had personal designs on the throne, to have resented Gedaliah’s ready submission to the Babylonians and to have been manipulated by the Ammonites, who also chafed under Babylonian domination (see Jer 40:14 ; 41:10 , 15 ).
[BACK TO 25:26] fled to Egypt. Pharaoh Hophra was then ruler in Egypt (see note on 24:20 ).
1 Chronicles
a quick look
Author:Unknown; possibly Ezra
Audience:The people of Judah who had returned from exile in Babylonia
Date:Between 450 and 400 BC
Theme:1 Chronicles begins with Israel’s genealogical records from Adam to King Saul and then focuses more extensively on an idealized portrait of King David’s reign.
Title
The Hebrew title of 1 and 2 Chronicles (dibre hayyamim ) can be translated “the events (or annals) of the days (or years).” The same phrase occurs in references to sources used by the author or compiler of Kings (translated “annals” in, e.g., 1Ki 14:19 , 29 ; 15:7 , 23 , 31 ; 16:5 , 14 , 20 , 27 ; 22:45 ). The Septuagint (the pre-Christian Greek translation of the OT) refers to the book as “the things omitted,” indicating that its translators regarded it as a supplement to Samuel and Kings. Jerome ( AD 347–420), translator of the Latin Vulgate, suggested that a more appropriate title would be “chronicle of the whole sacred history.” Luther took over this suggestion in his German version, and others have followed him. Chronicles was first divided into two books by the Septuagint translators.
Author, Date and Sources
According to ancient Jewish tradition, Ezra wrote Chronicles, Ezra and Nehemiah (see Introduction to Ezra: Literary Form and Authorship ), but this cannot be established with certainty. A growing consensus dates Chronicles in the latter half of the fifth century BC, thus possibly within Ezra’s lifetime. And it must be acknowledged that the author, if not Ezra himself, at least shared many basic concerns with that reforming priest—though Chronicles is not so narrowly priestly in its perspective as was long affirmed.
Some believe the text contains evidence here and there of later expansions after the basic work had been composed. While editorial revisions are not unlikely, all specific proposals regarding them remain tentative.
In his recounting of history long past, the Chronicler relied on many written sources. About half his work was taken from Samuel and Kings; he also drew on the Pentateuch, Judges, Ruth, Psalms, Isaiah, Jeremiah, Lamentations and Zechariah (though he used texts of these books that varied somewhat from those that have been preserved in the later standardized Hebrew texts). And there are frequent references to still other sources: “the book of the kings of Israel” ( 9:1 ; 2Ch 20:34 ; cf. 2Ch 33:18 ), “the book of the annals of King David” ( 27:24 ), “the book of the kings of Judah and Israel” or “ … of Israel and Judah” ( 2Ch 16:11 ; 25:26 ; 27:7 ; 28:26 ; 32:32 ; 35:27 ; 36:8 ), “the annotations on the book of the kings” ( 2Ch 24:27 ). It is unclear whether these all refer to the same source or to different sources and what their relationship is to Samuel and Kings or to the royal annals referred to in Kings. In addition, the author cites a number of prophetic writings: those of “Samuel the seer” ( 29:29 ), “Nathan the prophet” ( 29:29 ; 2Ch 9:29 ), “Gad the seer” ( 29:29 ), “Ahijah the Shilonite” ( 2Ch 9:29 ), “Iddo the seer” ( 2Ch 9:29 ; 12:15 ; 13:22 ), “Shemaiah the prophet” ( 2Ch 12:15 ), “the prophet Isaiah” ( 2Ch 26:22 ), “the seers” ( 2Ch 33:19 ). All these he used, often with only minor changes, to tell his own story of the past. He did not invent, but he did select, arrange and integrate his sources to compose a narrative sermon for postexilic Israel as she struggled to reorient herself as the people of God in a new situation.
Purpose and Themes
Just as the author of Kings had organized and interpreted the data of Israel’s history to address the needs of the exiled community, so the Chronicler wrote for the restored community. The burning issue was the question of continuity with the past: Is God still interested in us? Are his covenants still in force? Now that we have no Davidic king and are subject to Persia, do God’s promises to David still have meaning for us? After the great judgment (the dethroning of the house of David, the destruction of the nation, of Jerusalem and of the temple, and the exile to Babylonia), what is our relationship to Israel of old? Several elements go into the Chronicler’s answer:
(1) Continuity with the past is signified by the temple in Jerusalem, rebuilt by the Lord’s sovereign influence over a Persian imperial edict ( 2Ch 36:22–23 ). For a generation that had no independent political status and no Davidic king, the author takes great pains to show that the temple of the Lord and its service (including its book of prayer and praise, an early edition of the Psalms) are supreme gifts of God given to Israel through the Davidic dynasty. For that reason his account of the reigns of David and Solomon is largely devoted to David’s preparation for and Solomon’s building of the temple and to David’s instructions for the temple service (with the counsel of Gad the seer and Nathan the prophet, 2Ch 29:25 , and also of the Levites Asaph, Heman and Jeduthun, 2Ch 35:15 ). See also the Chronicler’s accounts of the reigns of Asa, Jehoshaphat, Joash, Hezekiah and Josiah. The temple of the Lord in the ancient holy city and its service (including the Psalms) were the chief legacy left to the restored community by the house of David.
(2) The value of this legacy is highlighted by the author’s emphasis on God’s furtherance of his gracious purposes toward Israel through his sovereign acts of election: (a) of the tribe of Levi to serve before the ark of the covenant ( 15:2 ; see 23:24–32 ), (b) of David to be king over Israel ( 28:4 ; 2Ch 6:6 ), (c) of Solomon his son to be king and to build the temple ( 28:5–6 , 10 ; 29:1 ), (d) of Jerusalem ( 2Ch 6:6 , 34 , 38 ; 12:13 ; 33:7 ) and (e) of the temple ( 2Ch 7:12 , 16 ; 33:7 ) to be the place where God’s Name (see Dt 12:5 ; Ps 5:11 and notes) would be present among his people. These divine acts give assurance to postexilic Israel that her rebuilt temple in Jerusalem and its continuing service mark her as God’s people, whose election has not been annulled.
The author of 1 and 2 Chronicles wrote for the restored community. The burning issue was the question of continuity with the past: Is God still interested in us?
(3) In addition to the temple, Israel has the law and the prophets as a major focus of her covenant life under the leadership of the house of David. Neither the Davidic kings nor the temple had in themselves assured Israel’s security and blessing. All had been conditional on Israel’s and the king’s faithfulness to the law ( 28:7 ; 2Ch 6:16 ; 7:17 ; 12:1 ; 33:8 ). In the Chronicler’s account, a primary feature of the reign of every faithful Davidic king was his attempt to bring about compliance with the law: David ( 6:49 ; 15:13 , 15 ; 16:40 ; 22:11–13 ; 29:19 ), Asa ( 2Ch 14:4 ; 15:12–14 ), Jehoshaphat ( 2Ch 17:3–9 ; 19:8–10 ), Joash ( 2Ch 24:6 , 9 ), Hezekiah ( 2Ch 29:10 , 31 ; 30:15–16 ; 31:3–4 , 21 ), Josiah ( 2Ch 34:19–21 , 29–33 ; 35:6 , 12 , 26 ). And to heed God’s prophetic word was no less crucial. The faithful kings, such as David, Asa, Jehoshaphat, Hezekiah and Josiah—and even Rehoboam ( 2Ch 11:4 ; 12:6 ) and Amaziah ( 2Ch 25:7–10 )—honored it; the unfaithful kings disregarded it to their destruction (Jehoram, 2Ch 21:12–19 ; Joash, 2Ch 24:19–25 ; Amaziah, 2Ch 25:15–16 , 20 ; Manasseh, 2Ch 33:10–11 ; see 36:15–16 ). Chronicles, in fact, notes the ministries of more prophets than do Samuel and Kings. Jehoshaphat’s word to Israel expresses the Chronicler’s view succinctly: “Have faith in the LORD your God and you will be upheld; have faith in his prophets and you will be successful” ( 2Ch 20:20 ). In the Chronicler’s account of Israel’s years under the kings, her response to the law and the prophets was more decisive for her destiny than the reigns of kings.
Thus the law and the prophets, like the temple, are more crucial to Israel’s continuing relationship with the Lord than the presence or absence of a king, the reigns of the Davidic kings themselves being testimony.
(4) The Chronicler further underscores the importance of obedience to the law and the prophets by emphasizing the theme of immediate retribution. See the express statements of David ( 28:9 ), of the Lord ( 2Ch 7:14 ) and of the prophets ( 2Ch 12:5 ; 15:2 , 7 ; 16:7 , 9 ; 19:2–3 ; 21:14–15 ; 24:20 ; 25:15–16 ; 28:9 ; 34:24–28 ). In writing his accounts of individual reigns, the author never tires of demonstrating how sin always brings judgment in the form of disaster (usually either illness or defeat in war), whereas repentance, obedience and trust yield peace, victory and prosperity.
(5) Clearly the author of Chronicles wished to sustain Israel’s hope for the promised Messiah, son of David, in accordance with the Davidic covenant ( 2Sa 7 ) and the assurances of the prophets, including those near to him (Haggai, Zechariah and Malachi). He was careful to recall the Lord’s pledge to David ( 1Ch 17 ) and to follow this with many references back to it (see especially his account of Solomon’s reign and also 2Ch 13:5 ; 21:7 ; 23:3 ). But perhaps even more indicative are his idealized depictions of David, Solomon, Asa, Jehoshaphat, Hezekiah and Josiah. While not portrayed as flawless, these Davidic kings are presented as prime examples of the Messianic ideal, i.e., as royal servants of the Lord whose reigns promoted godliness and covenant faithfulness in Israel. They were crowned with God’s favor toward his people in the concrete forms of victories, deliverances and prosperity. They sat, moreover, on the “throne of the LORD ” ( 29:23 ; see 28:5 ; 2Ch 9:8 ) and ruled over the Lord’s kingdom ( 17:14 ; 2Ch 13:8 ). Thus they served as types, foreshadowing the “David” to come, of whom the prophets had spoken, and their remembrance nurtured hope in the face of much discouragement (see the book of Malachi). See further the next section (“Portrait of David and Solomon”).
Beth Shan is the location of the temple of Dagon mentioned in 1 Chronicles 10:10 . The Philistine and Israelite cities were at the top of this tell (mound in the background).
© William D. Mounce
(6) Yet another major theme of the Chronicler’s history is his concern with “all Israel” (see, e.g.,
9:1
;
11:1–4
;
12:38–40
;
16:1–3
;
18:14
;
21:1–5
;
28:1–8
;
29:21–26
;
2Ch 1:1–3
;
7:8–10
;
9:30
;
10:1–3
,
16
;
12:1
;
18:16
;
28:23
;
29:24
;
30:1–13
,
23–27
;
34:6–9
,
33
). As a matter of fact, he viewed the restored community as the remnant of all Israel, both north and south (
9:2–3
). This was more than a theological conceit. His narrative makes frequent note of movements of godly people from Israel to Judah for specifically religious reasons. The first were Levites in the time of Rehoboam (
2Ch 11:14
). In the reign of Asa others followed from Ephraim and Manasseh (
2Ch 15:9
). Shortly after the Assyrian destruction of the northern kingdom, many from that devastated land resettled in Judah at Hezekiah’s invitation (
2Ch 30
). Presumably not all who came for Hezekiah’s great Passover celebration remained, but archaeology has shown a sudden large increase in population in the region around Jerusalem at this time, and the Chronicler specifically mentions “people of Israel … who lived in the towns of Judah” (
2Ch 31:6
). He also speaks of “the people of Manasseh, Ephraim and the entire remnant of Israel” who joined with “the people of Judah and Benjamin and the inhabitants of Jerusalem” in restoring the temple in the days of Josiah (
2Ch 34:9
). These were also present at Josiah’s Passover (
2Ch 35:17–18
). So the kingdom of “Judah” had absorbed many from the northern kingdom through the years, and the Chronicler viewed it as the remnant of all Israel from the time of Samaria’s fall.
(7) The genealogies also demonstrate continuity with the past. To the question “Is God still interested in us?” the Chronicler answers, “He has always been.” God’s grace and love for the restored community did not begin with David or the conquest or the exodus—but with creation ( 1:1 ). For the genealogies, here see .
(8) The Chronicler often introduces speeches not found in Samuel and Kings, using them to convey some of his main emphases. Of the 165 speeches of varying lengths in Chronicles, only 95 are found in the parallel texts of Samuel and Kings. Cf., e.g., the speeches of Abijah ( 2Ch 13:4–12 ), Asa ( 2Ch 14:11 ) and Jehoshaphat ( 2Ch 20:5–12 ).
Portrait of David and Solomon
The bulk of the Chronicler’s history is devoted to the reigns of David (chs. 11–29 ) and Solomon ( 2Ch 1–9 ). His portraits of these two kings are quite distinctive and provide a key to his concerns:
(1) The Chronicler has idealized David and Solomon. Anything in his source material (mainly Samuel and Kings) that might tarnish his picture of them is omitted. He makes no reference to the wars between Saul’s house and David, the negotiations with Abner, or the murders of Abner and Ish-Bosheth ( 2Sa 1–4 ). The Chronicler presents David as being immediately anointed king over all Israel after the death of Saul (ch. 11 ) and enjoying the total support of the people ( 11:10–12:40 ; see note on 3:1–9 ). Subsequent difficulties for David are also not recounted. No mention is made of David’s sin with Bathsheba, the crime and death of Amnon, the fratricide by Absalom and his plot against his father, the flight of David from Jerusalem, the rebellions of Sheba and Shimei, and other incidents that might diminish the glory of David’s reign ( 2Sa 11–20 ). David is presented without blemish, apart from the incident of the census (the Chronicler had a special purpose for including it; see ch. 21 and notes).
The Chronicler handles Solomon similarly. Solomon is specifically named in a divine prophecy as David’s successor ( 17:4–14 ; 22:7–10 ; 28:6 ). His accession to the throne is announced publicly by David and is greeted with the unanimous support of all Israel (chs. 28–29 ). No mention is made of the bedridden David, who must overturn the attempted coup by Adonijah at the last moment to secure the throne for Solomon. Nor is there mention that the military commander Joab and the high priest Abiathar supported Adonijah’s attempt ( 1Ki 1 ). Solomon’s execution of those who had wronged David ( 1Ki 2 ) is also omitted. The accession of Solomon is without competition or detracting incident. The account of his reign is devoted almost wholly to the building of the temple ( 2Ch 2–8 ), and no reference to his failures is included. No mention is made of his idolatry, his foreign wives or the rebellions against his rule ( 1Ki 11 ). Even the blame for the schism is removed from Solomon ( 1Ki 11:26–40 ; 12:1–4 ) and placed on the scheming of Jeroboam. Solomon’s image in Chronicles is such that he can be paired with David in the most favorable light ( 2Ch 11:17 ).
The David and Solomon of the Chronicler, then, must be seen not only as the David and Solomon of history, but also as typifying the Messianic king of the Chronicler’s expectation.
(2) Not only is there idealization of David and Solomon, but the author also appears to consciously adopt the account of the succession of Moses and Joshua as a model for the succession of David and Solomon:
(a) Both David and Moses fail to attain their goals—one to build the temple and the other to enter the promised land. In both cases the divine prohibition is related to the appointment of a successor ( 1Ch 22:5–13 ; 28:2–8 ; Dt 1:37–38 ; 31:2–8 ).
(b) Both Solomon and Joshua bring the people of God into rest ( 22:8–9 ; Jos 11:23 ; 21:44 ).
(c) There are a number of verbal parallels in the appointments of Solomon and Joshua (compare 22:11–13 , 16 ; 28:7–10 , 20 ; 2Ch 1:1 with Dt 31:5–8 , 23 ; Jos 1:5 , 7–9 ).
(d) There are both private and public announcements of the appointment of the successors: private ( 22:6 ; Dt 31:23 ); public ( 28:8 ; Dt 31:7 —both “in the presence/sight of all Israel”).
(e) Both enjoy the immediate and wholehearted support of the people ( 29:23–24 ; Dt 34:9 ; Jos 1:16–18 ).
(f) It is twice reported that God “exalted” or “made … great” Solomon and Joshua ( 29:25 ; 2Ch 1:1 ; Jos 3:7 ; 4:14 ).
The Chronicler also uses other models from Pentateuchal history in his portrayal of David and Solomon. Like Moses, David received the plans for the temple from God ( 28:11–19 ; Ex 25:9 ) and called on the people to bring voluntary offerings for its construction ( 29:1–9 ; Ex 25:1–7 ). Solomon’s relationship to Huram-Abi, the craftsman from Tyre ( 2Ch 2:13–14 ), echoes the role of Bezalel and Oholiab in the building of the tabernacle ( Ex 35:30–36:7 ). See note on 2Ch 1:5 .
Music was a significant part of life in the ancient Near East. The Bible mentions several instruments, five of which are listed in 1 Chronicles 15:28 (several more are mentioned in Ps 150:3–5 ; Da 3:5 ).
Caryn Reeder, courtesy of the British Museum
Genealogies
Analysis of genealogies, both inside and outside the Bible, has disclosed that they serve a variety of functions (with different principles governing the lists), that they vary in form (some being segmented, others linear) and depth (number of generations listed), and that they are often fluid (subject to change).
There are three general areas in which genealogies function: (1) the familial or domestic, (2) the legal-political, and (3) the religious. (1) In the domestic area an individual’s social status, privileges and obligations may be reflected in his placement in the lineage (see 7:14–19 ); the rights of the firstborn son and the secondary status of the children of concubines are examples from the Bible. (2) In the political sphere genealogies substantiate claims to hereditary office or settle competing claims when the office is contested. Land organization and territorial groupings of social units may also be determined by genealogical reckoning—e.g., the division of the land among the 12 tribes. In Israel military levies also proceeded along genealogical lines; several of the genealogies in 1 Chronicles reflect military conscription ( 5:1–26 ; 7:1–12 , 30–40 ; 8:1–40 ). (3) Genealogies function in the religious sphere primarily by establishing membership among the priests and Levites ( 6:1–30 ; 9:10–34 ; Ne 7:61–65 ).
As to form, some genealogical lists trace several lines of descent (segmented genealogies), while others are devoted to a single line (linear genealogies).
Comparison of genealogical lists of the same tribal or family line often brings to light surprising differences. This fluidity of the lists may reflect variation in function. But sometimes changes in the status or relations of social structures are reflected in genealogies by changes in the relationships of names in the genealogy (see notes on 1:35–42 ; 6:22 , 27 ) or by the addition of names or segments to a lineage (see notes on 5:11–22 ; 6:27 ; 7:6–12 ). The most common type of fluidity in Biblical genealogies is telescoping, the omission of names from the list. Unimportant names are left out in order to relate an individual to a prominent ancestor, or possibly to achieve the desired number of names in the genealogy. Some Biblical genealogies, for example, omit names to achieve multiples of 7: For the period from David to the exile Matthew gives 14 generations (2 times 7), while Luke gives 21 (3 times 7), and the same authors give similar multiples of 7 for the period from the exile to Jesus ( Mt 1:1–17 ; Lk 3:23–38 ).
The genealogies of Chronicles show variation in all these properties; the arrangements often reflect the purpose for which the genealogies were composed prior to their being adopted by the Chronicler as part of his record.
Outline
I. Genealogies: Creation to Restoration ( 1Ch 1–9 )
A. The Patriarchs (ch. 1 )
B. The 12 Sons of Jacob/Israel ( 2:1–2 )
C. The Family of Judah ( 2:3–4:23 )
D. The Sons of Simeon ( 4:24–43 )
E. Reuben, Gad and the Half-Tribe of Manasseh (ch. 5 )
F. Levi and Families (ch. 6 )
G. Issachar, Benjamin, Naphtali, Manasseh, Ephraim and Asher (chs. 7–9 )
II. The Reign of David ( 1Ch 10–29 )
A. Death of Saul (ch. 10 )
B. Capture of Jerusalem; David’s Power Base (chs. 11–12 )
C. Return of the Ark; Establishment of David’s Kingdom (chs. 13–16 )
D. Dynastic Promise (ch. 17 )
E. David’s Conquests (chs. 18–20 )
F. The Census (ch. 21 )
G. Preparations for the Temple (ch. 22 )
H. Organization of the Temple Service (chs. 23–26 )
I. Administrative Structures of the Kingdom (ch. 27 )
J. David’s Final Preparations for Succession and the Temple ( 28:1–29:20 )
K. Accession of Solomon; Death of David ( 29:21–30 )
III. The Reign of Solomon ( 2Ch 1–9 )
A. The Gift of Wisdom (ch. 1 )
B. Building the Temple ( 2:1–5:1 )
C. Dedication of the Temple ( 5:2–7:22 )
D. Solomon’s Other Activities (ch. 8 )
E. Solomon’s Wisdom, Splendor and Death (ch. 9 )
IV. The Schism, and the History of the Kings of Judah ( 2Ch 10–36 )
A. Rehoboam (chs. 10–12 )
B. Abijah ( 13:1–14:1 )
C. Asa ( 14:2–16:14 )
D. Jehoshaphat ( 17:1–21:3 )
E. Jehoram ( 21:4–20 )
F. Ahaziah ( 22:1–9 )
G. Joash ( 22:10–24:27 )
H. Amaziah (ch. 25 )
I. Uzziah (ch. 26 )
J. Jotham (ch. 27 )
K. Ahaz (ch. 28 )
L. Hezekiah (chs. 29–32 )
M. Manasseh ( 33:1–20 )
N. Amon ( 33:21–25 )
O. Josiah ( 34:1–36:1 )
P. Josiah’s Successors ( 36:2–14 )
Q. Exile and Restoration ( 36:15–23 )