Annotations for 1 Chronicles

1:1—9:44 Genealogies: From Adam to Saul. The Chronicler uses two primary types of genealogies: (1) Linear genealogies trace part of a family line, particularly those through whom God is advancing his purposes (see the Davidic kings in 3:10–16; see Abram in Gen 11:10–26). (2) Segmented genealogies provide supplementary information through a limited survey of descendants from a single ancestor (the Ishmaelites in Gen 25:12–18; the Edomites in 1 Chr 1:38–42). A significant theological element conveyed through the Chronicler’s genealogical survey is the continuity of God’s covenantal promises. His survey reminds his audience of their connection with Abraham, Moses, and David. The extension of the genealogy beyond the time of the exile shows that God’s promises are still in effect. Mention of key tribal units from both sides of the long-divided Israelite kingdom reinforces the message of unity and covenantal hope. Thus, while the survey reviews the past, it also works to produce hope in God at the present because of the covenantal possibilities for the future.

1:1—2:2 From Adam to the Sons of Israel. This largely summarizes the genealogies of the book of Genesis, bringing the reader quickly from Adam to the descendants of Esau. In between, the Chronicler provides snippets of ethnic and historical information that work to ultimately place Jacob/Israel in the midst of the nations.

1:1–4 The Chronicler begins his account of Israel’s history with the first man, Adam, connecting his account with the beginning of history as well as the beginning of the Bible (Genesis). The Chronicler’s approach is similar to how Luke 3:23–38 presents Christ. The list of names from Adam to Noah and his sons derives from Gen 5.

1:5–27 This section draws from the table of nations (Gen 10:2–29) and summarizes the geopolitical expanse of the descendants of Noah following the flood up to Abraham. The Chronicler presents the genealogies in reverse chronological (birth) order to focus on the divinely chosen line of Shem-Abraham.

1:5 Japheth. His descendants (vv. 5–7) occupied the coastal regions of the Mediterranean Sea (Javan = Greece) as well as inland areas (Tubal).

1:8 Ham. His descendants (vv. 8–16) occupied the northern areas of Africa (Egypt and Cush) as well as the Levant (Jebus; Sidon; Hamath).

1:17 Shem. His descendants (vv. 17–27) occupied northeastern Canaan (Aram), Mesopotamia (Ashur = Assyria), the area east of Mesopotamia (Elam) as well as desert regions (Sheba).

1:24–27 This unit retraces and expands the Semitic line (descendants of Shem) to focus on the line of Abraham (see note on vv. 5–27).

1:28–34 The Chronicler shapes his genealogical presentation to end with an individual central to God’s redemptive plan: Israel (i.e., Jacob). As the Chronicler did earlier with the sons of Noah, he first summarizes the horizontal genealogy of Ishmael before turning to that of Isaac. The summary of the family line of Hagar/Ishmael draws from Gen 25:12–18. The family of Ishmael settled in the wilderness regions south of what later became Israel (Gen 25:18), while the other sons of Abraham were sent off to “the land of the east” (Gen 25:6).

1:35—2:2 The expanded coverage of Esau underscores the close connection historically and theologically between Israel/Jacob and Esau (Obad 21; Mal 1:2–5; Rom 9:13). The summary of Esau’s lineage and the related histories of Edom and Seir (vv. 35–54) closely reflect the content of Gen 36. The account of the two sons of Isaac ends by listing the 12 sons of Israel (2:1–2), who will constitute the geographic organization of the future nation that will likewise be named Israel. Thus, the opening of ch. 2 (vv. 1–2) both concludes ch. 1 and sets up ch. 2.

2:3—7:40 The Tribes of Israel. After listing the 12 sons of Jacob/Israel (2:1–2), the Chronicler pursues the lineage of these tribes in chs. 2–8, with focus on the tribes of Judah (2:3—4:23) and Levi (ch. 6). The Chronicler also provides a detailed account of the tribe of Benjamin (in separated blocks: 7:6–12; 8:1–40; 9:35–44), partly to provide the backdrop for Saul’s reign.

2:3—4:23 Judah. The Chronicler treats the tribe of Judah first and most extensively. This literary and theological preeminence of Judah relates to the Chronicler’s attention to the Davidic monarchy that shapes his presentation of Israel’s past history and future hope.

2:3–9 This section gives the genealogy for the five sons of Judah, building on the events of Gen 38 and other earlier family lists (Gen 46:12; Num 26:19–22). Although Judah was the fourth born of Jacob’s less favored wife Leah, he nonetheless becomes the conduit for the Davidic dynasty. Together with the presentation of God’s restorative grace is the reality of God’s distaste for unfaithfulness (vv. 3, 7).

2:10–17 Verses 10–12 reflect the genealogy leading to David in Ruth 4:18–22. This genealogical summary shows that the military leaders Joab, Abishai, and Amasa (vv. 16–17) were related to each other as well as to King David.

2:15 the seventh David. 1 Sam 17:12–14 refers to David as the eighth (and youngest) son of Jesse. While the reason for this difference is not certain, the account in Samuel may be counting a half brother or even a child that died at a young age. 1 Chr 27:18 may mention another son of Jesse.

2:18–24 This genealogy has little to no parallel data in the OT.

2:20 Bezalel. He was “filled . . . with the Spirit of God, with wisdom, with understanding, with knowledge and with all kinds of skills” (Exod 31:3) in the context of building the tabernacle in the wilderness.

2:21, 23 father of Gilead. Being “father” of a city reflects a position of leadership within that city.

2:24 father of Tekoa. See note on vv. 21, 23.

2:34 Egyptian servant named Jarha. See note on 4:18.

2:42–55 A number of these descendants of Caleb are connected with cities that play a significant role in the history of Israel (Hebron, v. 42; Kiriath Jearim, v. 53; Bethlehem, v. 54).

2:54 the Netophathites. Later associated with two of David’s mighty men (11:30; 2 Sam 23:28–29). The town of Netophah served as a home to Levitical singers during the postexilic period (Neh 12:27–28).

2:55 the Kenites. Not ethnically Israelites (Gen 15:18–21) but “grafted in” to the tribe of Judah (cf. Rom 11:17), demonstrating God’s transethnic redemptive plan (Gen 12:1–3).

3:1–9 This summary lists sons of David born in Hebron (vv. 1–4a) and Jerusalem (vv. 4b–9). This genealogical information was likely gleaned from lists in 2 Samuel (e.g., 2 Sam 3:2–5; 5:13–16). The fact that each wife is associated with only one son suggests the Chronicler drew his information from a list of firstborn sons. These sons do not include those born via concubines.

3:5 Solomon. His placement last in the listing of the sons of Bathsheba is similar to the Chronicler’s earlier genealogies. This arrangement places the successor in the final (emphatic) position (see note on 1:28–34).

3:9 Tamar. Mentioning only one daughter means not that David had only one daughter but that this daughter figured into the story line of the royal family (2 Sam 13).

3:10–16 This second section of the Davidic line lists Davidic kings during the divided kingdom period (931/30–722 BC) and the time after the fall of the northern kingdom (722–586 BC).

3:17–24 This final section of the Davidic line is a summary of the royal line during and after the exile (sixth–fifth/fourth centuries BC). The ability to trace these “descendants of Jehoiachin” (v. 17) was important for encouraging hope in God’s plans for the house of David. This list extends into the postexilic period, perhaps even to the time of the Chronicler.

3:19 Pedaiah. Zerubbabel’s father here, but Shealtiel is Zerubbabel’s father in Ezra 3:2 (cf. Matt 1:12). This inconsistency cannot be solved definitively but may relate to a dual understanding of the term father (birth father versus one who raised/discipled him) or the outworking of a Levirate marriage following the death of Shealtiel. The Septuagint (the pre-Christian Greek translation of the OT) reads “Shealtiel” here instead of “Pedaiah.” Zerubbabel. Though his leadership corresponded with renewed prophetic hope that God was restoring the Davidic line in Judah (Zech 4; Hag 2:20–23)—a hope ultimately fulfilled in Christ (Matt 22:42; Luke 1:32; Acts 15:16)—Zerubbabel did not fill the office of king (Hag 1:1; cf. Jer 22:30). But the hope of restoration of the Davidic dynasty may be reflected in the names of Zerubbabel’s sons (Meshullam [v. 19] means “restored” and Jushab-Hesed [v. 20] means “covenant loving-kindness returns”).

4:9–10 This short commentary on Jabez does not connect with the surrounding genealogical material. It is the only mention of the person Jabez in the Bible (Jabez in 2:55 is a place-name). It provides a theological message through its placement within the genealogy of the Israelite tribes, perhaps in conjunction with territory and pastureland (“bless me and enlarge my territory”). For possible connections, see vv. 13–16, 34–43; 5:3–10.

4:9 more honorable. Perhaps because he sought God through prayer. God blessed him in a way that transcended the meaning of his name (see NIV text note). Thus, the Chronicler’s message may be that in light of the pain and reduced territory of the postexilic setting, God’s people should seek him in prayer and faithfulness. The prayer of Jabez is not a formulaic blueprint for achieving spiritual blessings. The motivation to pray in order to get reflects a focus on self that is inconsistent with the example of Christ and the teachings of the NT (Luke 9:23; 1 Cor 13:5; Phil 2:1–11).

4:13 Othniel. Israel’s first judge (Judg 3:9–11). Along with Caleb, he helped expand the territory of Israel (cf. the prayer of Jabez, vv. 9–10).

4:18 Bithiah. She may have been Egyptian royalty (“Pharaoh’s daughter”). As Isaiah notes, God’s ultimate redemptive plan includes Israelites, Egyptians, and Assyrians serving him shoulder to shoulder (Isa 19:18–25). The chosen line of Judah includes Egyptians (Bithiah [here] and Jarha [2:34–35]), Canaanites (Tamar [Gen 38:6] and Rahab [Josh 2:1]), and a Moabite (Ruth [Ruth 1:4]). This presentation highlights God’s plan to bless “all peoples on earth” (Gen 12:3).

4:24–43 Simeon. The history of Simeon was intertwined with that of Judah given Simeon’s territory being located within that of Judah (Josh 19:1–9). Over the course of time, Simeon was subsumed into Judah and ceased to be a distinct tribal entity (cf. Gen 49:5–7). The inclusion of Simeon’s territorial expansion would instill hope in the Chronicler’s postexilic audience that God’s promises still have significance for his people (cf. vv. 9–10).

4:41 days of Hezekiah. Reflects his similar success in expanding Judah westward (2 Kgs 18:8). Hamites. The exact location of their territory is unknown, but their association with the Arabian “Meunites” might imply the western or southwestern Negev region. Meunites. Associated with the southern region of the Transjordan and parts of the Sinai.

4:42 Simeonites. Their expansion includes victory over areas south of the Dead Sea (“the hill country of Seir”) as well as over the Amalekites (v. 43), who traversed the Negev and Sinai regions. This expansion of territory and pasturelands is reminiscent of the prayer of Jabez (vv. 9–10).

5:1–26 The Transjordan Tribes. As part of his survey of “all Israel” (9:1), the Chronicler now turns his attention to the Transjordan tribes of Reuben, Gad, and (half of) Manasseh. Before Israel entered Canaan, they acquired land in the Transjordan area in conjunction with the defeat of Sihon and Og (Num 21:21–35; Deut 2:24—3:10). In the time of the Chronicler, these tribes, as with the tribe of Simeon, had long ceased to exist within their tribal territory. As such, the presentation of the genealogy of these tribes continues the Chronicler’s emphasis on continuity between the past and present that can foster hope within his postexilic audience. God’s blessing to those who seek him in faithful prayer (vv. 20–22) contrasts with God’s judgment of those who persist in covenantal unfaithfulness (vv. 25–26).

5:1–10 Reuben. The Chronicler’s summary of the tribe of Reuben has an almost immediate digression that seeks to explain why the firstborn of Jacob’s sons was not afforded the typical benefits of the firstborn (note the repetition of “firstborn” in vv. 1–3). As with the near landlessness of Simeon, the basis for this demotion is based on an event within the story line of Genesis (Gen 35:22; cf. 49:3–4). The demotion of Reuben is coupled with the promotion of Joseph (see note on Gen 35:22). Joseph’s sons Manasseh and Ephraim are adopted by Jacob and become part of the tribes of Israel (Gen 48:1–20; Deut 21:15–17; see note on Gen 48:5). While the Chronicler places the tribe of Judah in a position of preeminence throughout his work, he likewise shows respect to the tribe of Joseph. “Judah” and “Joseph” (as well as “Ephraim,” Joseph’s son) would ultimately serve as monikers for the southern and northern kingdoms, respectively.

5:2 ruler. This term is used of David in 11:2; 17:7; 2 Sam 5:2; 6:21; 7:8.

5:3–10 While the “sons of Reuben” (v. 3) are noted elsewhere (Gen 46:9), the information on the descendants of Joel (vv. 4–6) is unique to Chronicles. The geographic extent of the Reubenites reflects Reuben’s early territorial hub to the north of Moab and west of Ammon. The Chronicler highlights territorial expansions of the tribe of Reuben (vv. 8–10), which resulted in additional pastureland for the tribe (cf. 4:9–10).

5:6 Tiglath-Pileser. See note on 2 Chr 28:5–25.

5:11–22 Gad. The close connection between the Transjordan tribes of Reuben (vv. 1–10) and Gad is underscored by the Chronicler’s introduction of Gad via their geographic proximity to Reuben (“the Gadites lived next to them,” v. 11). The tribe of Gad settled in the fertile pasturelands of Gilead, Bashan, and Sharon.

5:14 Gilead. Another name for the Transjordan region stretching between the Arnon River in the south (the border of Moab) and the Yarmuk River in the north (Num 32:29).

5:16 Bashan. Previously the territory of Og (Num 21:21–35; Deut 2:24—3:10).

5:18–22 Although the Chronicler has not yet given the genealogy of Manasseh, he recounts the three Transjordan tribes, intersecting with the crux of his message: God is faithful to those who seek him (vv. 20–22).

5:22 the battle was God’s. When God’s people seek and trust him, their battle becomes his own battle (Lev 26:6–8; Deut 20:4). The Chronicler repeatedly stresses the theme of God’s faithfulness, no doubt to encourage the postexilic community (Jer 29:10–14).

5:23–26 Manasseh. Although Manasseh was part of the previous section, the Chronicler now provides a formal genealogical sketch of Manasseh’s family line. The expansive settlement of this part of Manasseh occupied the northern and northeastern area of the Transjordan territory, at one point extending as far north as Mount Hermon (Deut 3:8).

5:25 unfaithful. Though the Transjordan tribes were successful when they sought God (vv. 1–23), this summary reflects the reality that ultimately these tribes were “unfaithful” to God (2 Kgs 17:7–17).

5:26 stirred up. God showed his sovereignty in how he used the Neo-Assyrian king Tiglath-Pileser III (745–727 BC; also known as “Pul”), who defeated and dispersed the Transjordan tribes (cf. Isa 10:5). See note on 2 Chr 28:5–25.

6:1–81 Levi. The length of Levi’s genealogy is second only to Judah’s. These tribes played a key role in Israel’s covenant life. God chose the tribe of Levi to mediate matters of sacrifice and worship and to teach his ways to his people.

6:1–15 The lineage of Kohath represents the line of the Aaronic high priests (cf. Ezra 7:1–5). While Aaron, Moses, and Miriam were from the family of Levi, only firstborn sons from the line of Aaron could serve as high priest. The two eldest sons of Aaron, Nadab and Abihu, violated God’s holy space (Lev 10:1), and Eleazar became the son through whom the high priesthood transferred. This survey of Kohath extends into the exilic period via the mention of Jozadak (v. 15). Only the lines of Judah and Levi are traced into the exilic period, further attesting to their critical role in the covenantal life of Israel.

6:13 Hilkiah. He found the Book of the Law during Josiah’s temple repairs (see 2 Chr 34:14 and note).

6:16–30 The Chronicler’s survey reflects Levitical lists in earlier texts (e.g., Exod 6:16–19; Num 3:17–20). While the genealogy of each son of Levi is developed by at least two generations, the lines of Gershon and Merari are enumerated for seven generations.

6:23 Elkanah. Mentioned five times in the Hebrew of vv. 16–30 (only four are recorded in the NIV for stylistic reasons: vv. 23, 25, 26, 27). The prophet Samuel (v. 27) was a descendant of Elkanah (1 Sam 1).

6:31–47 David’s organization of the musical branch of the Levites includes those appointed for music and worship. With the exception of the blowing of trumpets (15:24; 2 Chr 5:13), priests did not play a role in the musical service of ancient Israel. The presentation of this genealogy is in reverse (ascending) order (cf. vv. 22–28). As such, the subsections of this genealogy end with Kohath (v. 38), Gershon (v. 43), and Merari (v. 47), the “sons of Levi” (v. 1).

6:48–49 The Chronicler carefully distinguishes Levites and priests from the line of Aaron. While every priest was a Levite, not every Levite was a priest (see notes on vv. 48, 49).

6:48 Levites who were not priests took on other roles within the tabernacle, especially those involving music (vv. 31–48; 23:2–32; 25:1–8; 2 Chr 5:12–13). Levites also served the Aaronic priests, especially in matters of the tabernacle/temple (cf. 23:28; Num 8:19). Levites were gatekeepers, scribes, secretaries, treasurers, and temple supervisors (23:2–5, 28–31; 26:20; 2 Chr 34:8–13). They were also watchful stewards over God’s word (Deut 33:8–11) and entrusted with the responsibility of carrying the ark of the covenant (15:14–15; Num 4:15–33; Deut 10:8–9).

6:49 Priests were Levites of the Aaronic family line (vv. 3–15; Exod 28:1). They were responsible primarily for the matters of temple service, particularly the sacrificial system (they “presented offerings . . . making atonement for Israel”) and aspects of worship within the Most Holy Place (cf. 23:13). Priests were to “distinguish . . . between the unclean and the clean, and . . . teach the Israelites all the decrees the LORD [had] given them” (Lev 10:10–11; cf. Deut 33:8–11; Mal 2:1–9).

6:50–53 Abridges vv. 1–15 by listing the high priests.

6:54–81 The summary of Levi ends with a list of Levitical settlements. The tribe of Levi did not receive a land inheritance like the other Israelite tribes. Positively, this was because the Lord was their inheritance (Num 18:20–24). Negatively, this lack of a land inheritance reflected the scattering of Levi and Simeon (Gen 49:5–7). Towns allotted to priests were located in Judah and Benjamin to provide proximity to Jerusalem. Non-priestly Levites were granted towns throughout Israel (vv. 61–81).

7:1–40 The Northern Tribes. The Chronicler provides genealogical snippets on several of the tribes to the north of Judah. With the exception of Benjamin these tribes became part of the northern kingdom following the division of the kingdom in 931/30 BC. Unlike the preceding summaries, these genealogies read like a military census. This divergence suggests that the Chronicler had different sources available for the “tribes of Joseph” (i.e., Ephraim and Manasseh, Josh 17:17). This list does not include genealogical information for Dan or Zebulun. Given the variety of listings of the 12 tribes across the Bible (including the absence of one or more tribes and lists that include Joseph and one of his sons), these absences should not be overinterpreted. The Chronicler’s genealogical coverage of the tribes of Israel totals 12 sons of Jacob, with 12 providing the important imagery of “all Israel” (9:1).

7:1–5 Issachar. The brief treatment of Issachar reflects a military census. The mention of David may imply a census from that time (perhaps David’s ill-fated census in ch. 21).

7:6–12 Benjamin. The genealogy of Benjamin presented here is incomplete and does not directly include Saul’s family line; however, the genealogical information in ch. 8 and 9:35–44 focuses largely on the lineage before and after Saul.

7:13 Naphtali. The Chronicler’s summary of Naphtali is the shortest of all the Israelite tribes, a single verse that echoes Gen 46:24.

7:14–19 Manasseh. The Chronicler’s treatment of Joseph’s son Manasseh continues his earlier description (5:23–24). This genealogy incompletely summarizes earlier biblical data (Num 26:29–34; Josh 17:1–3).

7:20–29 Ephraim. Joseph’s son Ephraim is presented in tandem with Joseph’s son Manasseh. This summary culminates with Joshua (v. 27), whom God used to begin the process of occupying the promised land—another example in which the Chronicler uses his genealogical summaries to draw attention to covenantal hope.

7:28–29 This geographic information summarizes towns and settlements of Ephraim and the half-tribe of Manasseh west of the Jordan, both “tribes of Joseph” (Josh 17:17). These settlements partly reflect Josh 16–17, with updating to show that previously unconquered areas (Judg 1:27–29) were later under the control of these tribes. The majority of the listed towns here (e.g., Gezer, Beth Shan, Taanach, Megiddo, and Dor) were places in which the Israelites were unable to drive out the Canaanites. Including these cities fosters hope in God’s faithfulness to bring about covenantal blessings as his people demonstrate obedience (Judg 3:1–4).

7:30–40 Asher. As seen in the other genealogies of northern tribes, the Chronicler’s summary of Asher includes praiseworthy information on this northern tribe (v. 40).

8:1–40 The Genealogy of Saul the Benjamite. The genealogical coverage of Benjamin begins in 7:6–12 and repeats in 9:35–44. Despite the Chronicler’s extended coverage of Benjamin, the genealogical information is incomplete, and certain points of familial relationship are unclear. The Chronicler’s survey includes several towns listed in the postexilic lists of returnees (Ezra 2:1–35; Neh 7:6–38; 11:31–35). The Chronicler’s treatment of Benjamin ends with the family line that culminated in and proceeded from Saul (vv. 33–39). The majority of this genealogical survey is reiterated at the end of ch. 9 (cf. vv. 29–38 and 9:35–44) in order to set up the kingship of Saul (ch. 10). The repeated mention of Jerusalem within the genealogy of Benjamin (vv. 28, 32; 9:3, 38) bridges a Saulide/Benjamite kingdom with a Davidic/Judahite kingship as Jerusalem is listed among the tribal inheritance of both Benjamin and Judah (Josh 15:8; 18:28; Judg 1:21).

9:1 Genealogical Summary. This two-part verse summarizes the Chronicler’s portrait of Israel in chs. 1–8 and the captivity and exile just prior to the Chronicler’s own time. As his theological summary shows, the root cause of captivity and exile was unfaithfulness.

9:2–34 Postexilic Resettlement in Jerusalem. The listing of those who resettled Jerusalem after the exile reflects a connection between the Chronicler’s postexilic audience and the community of ancient Israel. Such continuity provides a tangible means for covenantal hope in light of God’s faithfulness. Those who returned to their own property (v. 2) in the postexilic period include Israelites from the house of Judah (Benjamin and Judah; the southern kingdom) and the house of Joseph (Ephraim and Manasseh; the northern kingdom). The mention of key tribal units from both sides of the long-divided Israelite kingdom powerfully displays the Chronicler’s message of tribal unity and covenantal hope. This message of unity is striking since it had been 450–500 years since all Israel had existed as a unified nation. Cf. vv. 2–17 with Neh 11:3–20.

9:17–27 The listing of priests and Levites includes details regarding Levitical gatekeepers. The gates to the temple complex were located at the four compass points, with the eastern entrance (known as the King’s Gate) being the main entrance. The emphasis on protecting God’s holy space reflects the importance of guarding and watching over all that pertains to God. Such faithfulness (“positions of trust,” v. 22) on the part of these gatekeepers fostered God’s presence with them as God had been with Phinehas (v. 20).

9:35–44 The Genealogy of Saul. The reiteration of the genealogical information in 8:29–38 sets up the summary of Saul’s reign (or at least its closing moments) in ch. 10. The development of Saul’s lineage for 12 generations after Saul (vv. 39–44) provides enduring hope for the line of Saul and the tribe of Benjamin.

10:1–14 The Decline of Saul and the Rise of David. The Chronicler’s interest in moving to the accounts of David and Solomon is reflected in that the account of Saul begins in the closing moments of his reign. Saul’s reign shows the high cost of covenantal unfaithfulness, described as not keeping the word of the Lord (v. 13).

10:1–7 Although God used Saul to temper the Philistine threat (1 Sam 9:16; 13:3—14:23), it was not completely eradicated (1 Sam 10:3–5; 13:3–22). The Chronicler focuses on the last extended battle narrative between Saul and the Philistines, which ends in Saul’s demise (see the full account in 1 Sam 28; 31). The location of this conflict is unique and may relate to control of trade routes that passed through the Jezreel and Beth Shan Valleys.

10:4–5 For more details on the final moments of Saul’s life, see 1 Sam 31:4–5; 2 Sam 1:5–10. As Saul lay upon his spear, he asked an Amalekite to put him out of his misery (2 Sam 1:6–9).

10:6 While all the “house” of Saul present on the battlefield died, Saul’s son Ish-Bosheth/Esh-Baal (not a participant in the battle) was anointed king by Saul’s military commander (2 Sam 2:8–10).

10:8–12 The Chronicler highlights the honor of the inhabitants of Jabesh Gilead in contrast to the dishonor of the Philistines.

10:10 put his armor . . . hung up his head. Displaying the spoils of war (including the bodies of enemies) was a means of thanking deities in the biblical world.

10:12 took the bodies . . . brought them to Jabesh. The motivation for this may stem from the close connection between the Benjamites and the city of Jabesh Gilead (cf. Judg 21:5–12; 1 Sam 11:1–11).

10:14 the LORD put him to death and turned the kingdom over to David. Shows the high cost of being “unfaithful to the LORD” (v. 13), by not keeping God’s word (1 Sam 13:14; 15:26). Worse, Saul “consulted a medium” at Endor (v. 13; 1 Sam 28:5–25), a practice the covenant vehemently prohibited (Lev 20:6). Saul’s unfaithfulness caused the Lord to remove him and seek a leader “after his own heart” (1 Sam 13:14).

11:1—29:30 The Reign of David. After quickly dismissing the reign of Saul, the Chronicler begins his extended coverage of the reign of David. His account begins with David’s inauguration by all Israel (11:1–3), bypassing the seven years of intrigue and drama (including a divided kingdom) caused by conflict between the house of Saul and the house of David (2 Sam 2–4). The Chronicler emphasizes the theological reality that David’s military and political successes were an outworking of God’s blessing upon his chosen king (11:9). God brought success to David as David did as God commanded him (14:16), an important spiritual lesson for the Chronicler’s postexilic audience and God’s people at all times. David led the people to seek God by returning the ark of the covenant to Jerusalem, organizing worship leaders, and diligently preparing for the Jerusalem temple. God responded to David by promising to bless his son Solomon and establish an everlasting dynasty (17:4–14).

11:1—12:40 David’s Enthronement and Consolidation of Power. This presents an image of unity in affirming the Lord’s will in David’s rise to power. This section begins and ends with David’s enthronement at Hebron (11:1–3; 12:38–40).

11:2 shepherd. This imagery reflects the king’s role of protecting the flock (God’s people) and leading them in righteousness (Deut 17:14–20; cf. Ezek 34; John 10:1–18). my people. Underscores that God has delegated authority to David.

11:3 Although David had been anointed king over the tribe of Judah seven and a half years earlier (2 Sam 2:11), this moment marked the beginning of David’s reign over the whole nation. David’s reign is usually dated 1010–970 BC. Hebron. A city located in the heart of the tribal territory of Judah and closely connected with the patriarchal era. The Chronicler makes God’s will central to David’s accession to the throne (1 Sam 16:1–13).

11:4–8 The conquest of Jerusalem and David’s subsequent transfer of his capital from Hebron to Jerusalem were significant steps in deepening solidarity among the tribes as Jerusalem was geographically central to the 12 tribes and was not associated with any one tribe (it was politically neutral). These factors minimized potential tribal jealousies, promoted national unity, and demonstrated God’s blessing upon David.

11:4 all the Israelites. While the conquest of Jerusalem as recorded in 2 Sam 5:6–10 focuses on the efforts of a small band of warriors, the Chronicler emphasizes the participation of the broader community.

11:5 Zion—which is the City of David. Jerusalem.

11:10 Even though the list in vv. 11–47 focuses on a group of elite military warriors, the Chronicler stresses that these military “chiefs” were aligned with “all Israel” through David’s rule “over the whole land” and that God used them to bring about what “the LORD had promised.”

11:14 the LORD brought about a great victory. Emphasizes that the faith of God’s people should rest in their powerful God, not in powerful men.

11:18 he poured it out to the LORD. Not an act of ungratefulness but an act of selfless worship (a libation/drink offering; cf. Gen 35:14) that balanced the men’s selfless courage.

12:1–7 This unexpected loyalty of Saul’s relatives underscores the theme of tribal unity. This ambidextrous group of Benjamites had particular acumen in the areas of archery and sling shooting and came to David while he was living in Philistine territory (1 Sam 27:1–7).

12:2 arrows . . . sling stones. Implying warfare from a distance. relatives of Saul. Benjamite warriors.

12:8 shield and spear. Implying close combat. lions. Known for their ferocity. gazelles. Known for their speed.

12:18 the Spirit. Perhaps “a spirit” as there is no definite article on the Hebrew word (rûaḥ = S/spirit) and it is not used with a proper noun (e.g., Spirit of God). This would be like an individual getting a surge of passion that prompts them to speak or act with conviction, as seen with Gideon in his purging of Canaanite idolatry (Judg 6:34) and with Zechariah also in the context of idolatry (2 Chr 24:20). Success, success . . . success. The poetic words of Amasai stress that complete loyalty and service to David resulted in not only success for David (cf. Isa 26:3) but also success for those who were faithful to David. For kings and people, peace was of great concern. Again, faithfulness through obedience is central to the Chronicler’s message.

12:19–21 In addition to those from Benjamin, Gad, and Judah, men from the northern tribe of Manasseh aligned themselves with David while he was at Ziklag. The Chronicler reminds his postexilic audience that David was nearly part of the Philistine coalition that led to the death of Saul and his sons (1 Sam 29). The decision by the Philistine leaders providentially prevented David from being implicated in the death of the reigning king.

12:23–40 This concludes the summary of the transition to Davidic rule.

12:23 turn Saul’s kingdom over to [David]. In accordance with God’s will (“as the LORD had said”; see note on 11:10).

12:38 one mind. As seen throughout chs. 11–12, the Chronicler presents a vivid picture of tribal unity and dedication toward God’s chosen king. The community was unified in affirming God’s choice of David as king.

13:1—16:43 Return of the Ark of the Covenant. Although this initial attempt to move the ark ended negatively, the Chronicler emphasizes the unity of Israel through David’s leadership and closes on a note of hope. David’s attention to bringing the ark to a position of physical and spiritual centrality implied that David’s reign would be marked by seeking God within the framework of the covenant (the text of the covenant was housed within the ark; Deut 10:1–5). This spiritual faithfulness places David in sharp contrast to Saul.

13:1–4 While the loss of the ark was theologically connected with God’s rejection of Eli’s priesthood (1 Sam 2:27–34; 3:11–14; 4:12–22), the Chronicler implies that it was neglected during the time of Saul (v. 3). Such neglect is a subtle negative commentary on the spiritual priorities reflected in Saul’s reign.

13:5, 6 David . . . all Israel. A unified commitment to seek and obey God is revealed in the priority given to this (attempted) move of the ark.

13:5 from the Shihor River in Egypt to Lebo Hamath. Reflects the anticipated geographic extent of Israel (Gen 15:18–21; Num 34:1–12). Kiriath Jearim. Located near the tribal boundaries of Benjamin and Judah—approximately nine miles (14.5 kilometers) from Jerusalem. The ark had been there for the 20 years following its seven-month exile in Philistine territory in the time of Samuel and Eli (1 Sam 4–6).

13:6 cherubim. See note on 2 Chr 5:7–8. the ark that is called by the Name. Like the temple (2 Chr 2:1; Deut 12:5), the ark is associated with the name of God. Name. Reflects God’s character and his covenantal relationship with Israel and humankind.

13:9-10 Uzzah reached out his hand . . . [the LORD] struck him down. While Uzzah’s action seems well-intentioned, it was nonetheless an act of spiritual profanity that violated God’s holy space (Num 4:15). This incident is reminiscent of the situation involving the two eldest sons of Aaron who likewise violated God’s holiness by offering “unauthorized fire before the LORD” (Lev 10:1). In both of these situations, the individuals did what was right in their own eyes rather than what was right in God’s eyes.

14:1–17 This section begins and ends with statements reflecting God’s blessings on David both in Israel and in the surrounding nations (vv. 2, 17). In between (and not necessarily in chronological order), the Chronicler details how God enabled David to defeat the Philistines, who had been in a position of power over Israel.

14:1 Tyre. Phoenicia/Lebanon; a well-known source for quality lumber. cedar logs. The wood of the slow-growing cedar tree was desired for important building projects in the biblical world given its durability, size, and fragrance. stonemasons. Skilled in construction and specialty craftsmanship such as dressed masonry (ashlar) and carved basalt (figures shaped from stone). to build a palace for him. David accepted Phoenician assistance to build his palace (cf. 2 Chr 2:3–16). The Phoenicians were noted for supplying building materials and having the technical expertise to construct buildings and fabricate artistic objects with wood, metal, fabric, and stone.

14:10, 14 inquired of God . . . answered him. These two instances of David’s success against the Philistines (vv. 8–17) highlight that David sought God, which sharply contrasts with Saul, who either did not inquire of God (10:13–14) or sought insight from ungodly sources (1 Sam 28:7–25).

14:11 Cf. 13:11.

15:1—16:43 This section recounts the successful move of the ark of the covenant to Jerusalem.

15:1–2 David’s previous attempt to move the ark did not appropriately respect God’s holiness (13:9–13). On this occasion, David made appropriate preparations (cf. v. 12) and consulted divine instructions (v. 13) concerning carrying the ark (Num 4:15–33; Deut 10:8–9).

15:12 consecrate yourselves. The requirement of individuals who had responsibility in the things of God. This reflects the Chronicler’s concern that deep, internal issues such as faithfulness, obedience, and personal purity must coincide with external acts of worship (2 Chr 29:11; 35:5). While the priests did not carry the ark (aside from moving the ark into the Most Holy Place [2 Chr 5:7–11]), they were part of the procession that tangibly signified the return of God’s presence into the midst of the people.

15:16 make a joyful sound with musical instruments. In addition to carrying the ark (vv. 2, 15), Levites had responsibilities in music that facilitated the worshipful atmosphere surrounding the movement of the ark (see 6:31–47 and note). lyres, harps and cymbals. See notes on 2 Chr 5:12–13.

15:17 Levites. On the distinctions between priests and Levites, see notes on 6:48–49.

15:20–21 alamoth . . . sheminith. Used in several psalm titles (e.g., Ps 6 title; Ps 46 title); they may be musical terms used with respect to stringed instruments (see NIV text notes on Ps 6 title; Ps 46 title; see also Introduction to Psalms: Psalm Titles).

15:23, 24 doorkeepers. Worked in conjunction with the priests to insure the sanctity of sacred space and sacred objects.

15:25–28 The return of the ark tangibly marked the return of God’s presence and favor (cf. Exod 25:17–22; 1 Sam 4:12–22).

15:27 linen ephod. Typically associated with the Aaronic priesthood (Exod 39:2–7, 22–26). While the significance of David’s linen ephod is uncertain, these linen robes may have been special regalia the king wore or they may reflect David’s participation in the musical portion of the procession (v. 29). Since the Chronicler’s summary of David’s relocation of the ark stresses that things were done according to God’s will (vv. 2, 15), it is unlikely that David’s attire violated covenantal boundaries.

16:1–3 In response to the ark’s arrival in Jerusalem, worship ensued in the form of offerings. Compare the ark’s move to the Solomonic temple (2 Chr 5:2–14).

16:1 tent. For the ark; it is not the same as the tabernacle constructed during the time of Moses (see note on Exod 25:22 [“I will meet with you”]). The tabernacle and the bronze altar were located at Gibeon at this time (vv. 39–42; 21:29; 2 Chr 1:2–6). burnt offerings. Signifying divine-human reconciliation (see Lev 1:3–17 and note; see also note on Lev 1:4). fellowship offerings. Signifying divine-human communion (see Lev 3 and note on Lev 3:1).

16:2 blessed. Moses (Exod 39:43), Joshua (Josh 22:6), and Solomon (2 Chr 6:3) gave similar blessings.

16:3 loaf of bread, a cake . . . a cake. Gifts of food from David to each Israelite man, perhaps for the journey home.

16:8–36 This poem of thanksgiving echoes Pss 96; 105; 106: cf. vv. 8–22 with Ps 105:1–15; vv. 23–33 with Ps 96:1–13; vv. 34–36 with Ps 106:1, 47–48. The three major sections begin with an invitation to thanksgiving and praise: “give praise to the LORD” (v. 8); “sing to the LORD” (v. 23); “give thanks to the LORD” (v. 34). The final section (vv. 34–36) would resonate especially with the Chronicler’s postexilic audience (“gather us and deliver us from the nations,” v. 35). The content of this poem spans a number of significant covenant themes including references to the patriarchs (vv. 13, 16–18) and a reminder of God’s protection of his people (vv. 21–22). The declaration in v. 15 that God “remembers his covenant forever”—God’s covenant with Abraham probably being in view (vv. 8–22; cf. Ps 105:1–15)—provides the theological foundation for the community’s songs, praise, and faith. These doxological truths are to be shared with all humankind: “make known among the nations what he has done” (v. 8); “tell of all his wonderful acts” (v. 9); “declare his glory among the nations, his marvelous deeds among all peoples” (v. 24).

16:39–42 See notes on 6:31–47, 48–49.

16:39 high place in Gibeon. See note on 2 Chr 1:3.

17:1–27 The Davidic Covenant. While the phrase “Davidic covenant” commonly describes God’s promise to David, Nathan’s revelation does not use the term “covenant” (vv. 4–14; cf. 2 Sam 7:5–16). The primary emphasis of the Davidic covenant articulated via the prophet Nathan focuses on a specific son of David, namely, Solomon. For example, although David would not be the one to build the temple (22:8–10, 28:2–4; 2 Chr 6:7–9), his son/descendant (singular) would build a temple for the Lord (vv. 11–12; 22:6–11; 28:5–7). David and Solomon both understood this individual to be Solomon (22:6–11; 28:5–7; 2 Chr 1:7–9). In his temple dedication prayer, Solomon repeatedly refers to the Lord fulfilling his word to David (1 Kgs 8:12–61, especially 8:15, 20, 24; cf. 2 Chr 6:4–10 with 1 Chr 17:7–14). Beyond this one-generation promise to David, a layer of conditionality was connected with later Davidic leaders that is reflected in God’s response to Solomon’s prayer (2 Chr 7:11–22; 1 Kgs 9:3–9; cf. 1 Chr 28:7). The dynamics of God’s promises to David were cited by God in the midst of Solomon’s later apostasy and caused the division of the kingdom to come after Solomon (1 Kgs 11:9–40). The Messianic (and unconditional) application of the Davidic covenant (Rom 1:3), including an eternal kingdom with everlasting peace, is gleaned from the broader setting of Nathan’s prophetic word to David and subsequent biblical revelation (Pss 89:35–37; 132:11–12; Isa 9:7; Jer 33:19–22; Luke 1:32; Heb 1:5). God based this fuller promise to David on account of God’s word and character rather than human effort.

17:3–6 God’s initial response to David’s building a temple (“house” [v. 4] for God’s dwelling) was not positive. The anticipation that God would choose a place to cause his Name to dwell (Deut 12:5) is coupled with the negative reality that people tend to worship God “in their way” and “as they see fit” (Deut 12:4, 8). The Lord’s message to Nathan was that he is not like the gods of the nations and does not need a dwelling place (“did I ever say,” v. 6).

17:7–15 Although David’s idea to build a temple was not well received, God revealed that David’s son would be given the honor of building a “house” (v. 12; i.e., temple) for God and that God would build a “house” (v. 10; i.e., dynasty) for David.

17:16–27 David’s response reflected his awe of God’s promise (v. 23).

17:20-23 There is no one like you, LORD . . . you redeemed from Egypt . . . You made your people Israel your very own forever. David’s humility and awe tie directly to God’s uniqueness (cf. 2 Chr 14:11; 20:6) and his choice of Israel to be his redeemed people.

17:23 house. Dynasty.

17:24 Then people will say. David understood that God’s blessing of Israel would lead to God’s ways becoming known to all humankind.

18:1—20:8 David’s Military Victories and Regional Power. The Chronicler summarizes various accomplishments that reflect God’s hand of blessing on David.

18:1–14 This summary of David’s accomplishments (cf. 2 Sam 8) overviews the political and military moves that expanded Israel’s geographic extent during David’s reign (cf. Pss 60:6–12; 108:7–13): in the east against the Ammonites (v. 11) and Moabites (vv. 2, 11); in the west against the Philistines (vv. 1, 11); in the south against Edom (vv. 11–13); in the north against the Arameans/Syrians (vv. 3–10). This summary illustrates that David controlled part of the key trade routes passing on either side of Israel: the Coastal Highway to the west and a large stretch of the Transjordan King’s Highway.

18:6 The LORD gave David victory wherever he went. “David” includes the help of his military leaders, such as Abishai (see vv. 12–13). In turn, “David dedicated . . . to the LORD” (v. 11) the spoils of his victories, some of which Solomon later used to construct the temple (vv. 8–11).

19:4 shaved them, cut off their garments at the buttocks. This treatment of the Israelite delegation by the Ammonites shamed David’s men and by extension, David and all Israel.

19:12–13 Joab’s words are reminiscent of those the Lord spoke to Joshua as the Israelites prepared to enter the promised land (Josh 1:5–9; cf. Deut 31:7–8).

19:13 Be strong. Biblically speaking, this means to be immovably committed to obedience and trust in God. Joab’s exhortation is rooted in the notion of God’s sovereignty and goodness (“the LORD will do what is good in his sight”).

20:1 In the spring, at the time when kings go off to war . . . David remained in Jerusalem. While the Chronicler does not specifically mention the Bathsheba-Uriah affair that took place during this battle against the Ammonites, the opening of this chapter reminds the reader of the unfortunate backdrop to this victory (2 Sam 11:1). spring. The preferred time for warfare in the biblical world given the rains of the fall and winter and the stifling heat of summer.

20:2–3 At some point during Joab’s impending victory over the Ammonites, David arrived at the vanquished city and assumed the position of victor (note Joab’s words in 2 Sam 12:26–31).

20:2 crown. The Septuagint (the pre-Christian Greek translation of the OT) refers to this as the crown of the Ammonite god Milkom, not the crown of the Ammonite king. This may explain the sizable weight of the crown (approximately 65–75 pounds [30–34 kilograms]).

20:4–8 These summaries underscore David’s dominance over the formidable champions of the Philistine city-states. Each champion was associated with the Rephaites, noted for their massive physical size. Goliath was over 9 feet (2.7 meters) tall, while the bed of Og (Deut 3:11) was about 14 feet (4 meters) long and 6 feet (1.8 meters) wide. While these short vignettes do not specifically mention God, these victories reflect the Chronicler’s earlier note that the Lord gave David victory wherever he went (see 18:6 and note). To oppose David was to oppose God.

21:1—22:1 David’s Census and Selection of the Temple Site. Using the reality of David’s sinfulness, the Chronicler presents the backdrop to the place where God later chose to dwell—a place of atonement, forgiveness, reconciliation, and prayer.

21:1–7 While David’s motivation for ordering this census is unspecified, a military-oriented census (v. 5) implies a level of trust in troops rather than God. The Chronicler frequently highlights examples of complete trust in God (2 Chr 14:11; 20:12; 25:7–10) as well as breaches of complete trust in God (2 Chr 16:7–8; 28:16). The revulsion (v. 3) and subsequent disobedience (v. 6) of Joab toward David’s command underscore the unfaithfulness reflected in David’s request. Joab’s admonition to David (“Why . . . bring guilt on Israel?” v. 3) foreshadows the divine judgment that later struck the nation.

21:1 Satan. The personal being “Satan” is not necessarily in view here. The term S/satan transliterates the Hebrew term meaning “adversary” or “accuser,” with lowercase s indicating a general adversary (1 Kgs 5:4) and capital S reflecting the adversary (the devil). The uses of this term wherein the supernatural adversary (Satan; the devil) is in view include Job 1–2; Zech 3:1–2. In these occurrences, the term “Satan” has the Hebrew definite article (underscoring the idea of “the adversary”). But the term here does not have the Hebrew definite article and may reflect that the Chronicler intends a human adversary. Beyond the question of the intended meaning of S/satan, the parallel account in Samuel says that “the LORD . . . incited David” (2 Sam 24:1). While this at first may seem to be a perplexing difference, in biblical terms though the actions of a supernatural adversary (Job 1–2) or a human adversary (1 Kgs 11:14, 23) may be contrary to God’s revealed will, God still sovereignly directs them toward his intended ends.

21:5 On these large numbers, see Introduction: Particular Challenges (Issues Involving Numbers).

21:8 I have sinned. In the aftermath of his census, David realized his actions were “evil in the sight of God” (v. 7), and he repented.

21:9–13 Despite David’s earnest repentance, divine judgment followed. The prophet Gad mediated this judgment (see note on vv. 18–27).

21:9 seer. Prophet.

21:16 clothed in sackcloth, fell facedown. In the midst of the vision of the destroying angel, David and the elders sought God’s mercy (cf. “in wrath remember mercy,” Hab 3:2).

21:17 What have they done? The outworking of God’s judgment was especially difficult for David as he realized that the consequences of his sin spilled over on to his “sheep.”

21:18–27 Gad also (see note on vv. 9–13) mediated the path to God’s grace and reconciliation.

21:18 threshing floor of Araunah the Jebusite. God directed David (via the prophet Gad) to build an altar at the place where the Lord had already in grace held back the destroying angel (v. 15). Because God chose it as the place of sacrifice and atonement for David’s sin, David’s decision regarding this location for the Jerusalem temple (22:1) followed God’s announced choice. The location of the temple connects with divine grace and forgiveness as well as substitutionary sacrifice and a divine encounter (cf. Gen 22:14). Thus, the Chronicler connects the temple with Abraham and David and underscores that the temple will be a place of propitiation, grace, divine presence, prayer, and forgiveness.

21:24 Even though David was the monarch of the land, David insisted on paying the “full price” for the threshing floor and the surrounding area that eventually comprised the temple complex.

21:25 six hundred shekels. 2 Sam 24:24b records the price as 50 shekels. The difference may relate to the specification of the “threshing floor” in Samuel, whereas in Chronicles “the site” (the broader parcel of land used for the temple complex) is in view.

21:26 fire from heaven. Along with God’s command to the destroying angel to put away his sword (v. 27), this reflects the efficacy of David’s sacrifice and God’s sanctification of the altar (cf. 2 Chr 7:1).

22:1 The house of the LORD God is to be here, and also the altar of burnt offering. See note on 21:18.

22:2—29:30 David’s Temple Preparations and Leadership Transfer. This section does not have a sustained parallel in the books of Samuel or Kings. It may correspond to the time that 1 Kgs 2:1–12 summarizes. These chapters shift from a focus on David to a focus on Solomon within the context of David’s preparations for the Jerusalem temple.

22:2 David used resident aliens living within Israel for his royal workforce.

22:3-4 iron . . . bronze . . . cedar. The raw materials noted here reflect a combination of David’s hegemony over the Philistines (“iron”), economic-political cooperation with Phoenicia (“cedar”), and military conquests (“bronze”).

22:5 Basically repeated in 29:1. David wanted the temple to be an apex of beauty and craftsmanship that reminded God’s people of the beauty of God’s holiness (Ps 29:2). David’s extensive preparations for the temple underscore that the Jerusalem temple was in many ways a joint project of David and Solomon. In addition, because the Jerusalem temple and the Davidic monarchy were closely linked, the restoration of the one during the postexilic period would raise expectation that the other might also be restored.

22:6–10 See note on 17:7–15.

22:11-13 the LORD be with you . . . give you discretion and understanding . . . to observe the decrees and laws. God’s presence together with the gifts of wisdom and understanding that come from above enable obedience. build the house of the LORD . . . keep the law of the LORD . . . observe the decrees and laws that the LORD gave Moses. David’s charge reflects the reality that building a temple for the Lord was a spiritual exercise as much as it was a building enterprise. What is pleasing in the eyes of the Lord has a direct correlation to obedience and covenantal faithfulness.

22:13 Be strong and courageous. Do not be afraid or discouraged. The same words spoken to Joshua by Moses (Deut 31:7–8) and by the Lord (Josh 1:5–9) as the Israelites prepared to enter the promised land. strong and courageous. These are inseparable from God’s presence, a reality greater than any challenge Solomon would face as a leader.

22:18 David’s reminder of God’s faithfulness encouraged “the leaders of Israel” (v. 17) that God would complete the good work he had begun in the covenantal life of Israel (cf. Phil 1:6).

22:19 devote your heart and soul to seeking the LORD. David’s charge to the leaders (vv. 18–19) was inseparably connected with their obedience to God’s word (see 2 Chr 14:4; cf. John 15:10, 14). As with Solomon (vv. 11, 16), God’s presence (v. 18) was at the center of David’s admonition to the leaders of Israel, for only God’s enabling power can shape human hearts to his pleasure (Phil 2:13).

23:1 When David was old and full of years. Indicates a coregency with Solomon—a paradigm for stability utilized by subsequent kings of Israel and Judah. Although most royal summaries in Chronicles and Kings do not comment on coregencies, the likelihood of coregencies is an important factor in resolving dating challenges during the divided kingdom period.

23:2–6 See notes on 6:48–49.

23:7–23 On these Levitical families, see notes on ch. 6.

23:28–32 See notes on 6:48–49.

24:1–19 These priestly divisions are rooted in revelation given to Aaron (v. 19). These selections culminated in the appointment of 24 priestly divisions in the temple (“their appointed order of ministering,” v. 19).

24:5 casting lots. Reflects divine involvement (Prov 16:33) in the selection of the priestly divisions.

25:1 the ministry of prophesying. Prophetic ministry was part of the service of select Levitical musicians. prophesying, accompanied by harps, lyres and cymbals. The context suggests that these acts of prophecy related to the proclamation of God’s truth through music rather than other means. The Levites were responsible for teaching God’s precepts and law (Deut 33:10). The singing of songs that proclaimed God’s truth and exhorted people to obedience functioned in parallel to prophetic ministry, as seen in the theological content of the Psalms.

25:5 seer. Prophet; applied to Heman here (v. 5) but also used of Asaph (2 Chr 29:30) and Jeduthun (2 Chr 35:15).

25:6 for the music of the temple of the LORD. Following the completion of the temple, music became a primary responsibility of the Levites (23:2–32; 2 Chr 5:7–13), with numerous (“288,” v. 7) Levitical ministers leading worship featuring “joyful sound with musical instruments: lyres, harps and cymbals” (15:16; see note there). The music of these Levites impacted subsequent generations, as is reflected in at least 16 psalms attributed or dedicated to three Levitical leaders (Heman: Ps 88; Asaph: Pss 50; 73–83; Jeduthun: Pss 39; 62; 77).

25:8–31 The divisions of Levitical musicians were determined by casting lots (see note on 24:5) without partiality to age or stature. The Levitical musicians appointed to music ministry at the temple were organized into 24 divisions in analogy to the 24 divisions of Aaronic priests appointed to minister at the Jerusalem temple, suggesting they ministered in tandem in temple worship, feasts, and sacrifice (23:30–31). The temple became home to a vibrant tapestry of praise and worship celebrating the splendor of God.

26:1 gatekeepers. See note on 9:17–27.

26:4 Obed-Edom. He was greatly blessed as he cared for the ark of the covenant for three months (13:13–14).

26:17 The eastern gate received additional protection as it faced the main entrance to the temple.

26:20–28 This section of Levitical personnel focuses on stewards of temple “treasuries” (v. 20) and other “dedicated things” (v. 20). These treasuries are connected with five individuals (David [v. 26], and Samuel, Saul, Abner, and Joab [v. 28]) and three groupings of military leaders (v. 26).

26:29–32 This final section of Levitical assignments focuses on those serving “away from the temple” (v. 29) in the realm of civil service (“officials and judges,” v. 29).

26:30-32 all the work of the LORD and for the king’s service . . . every matter pertaining to God and for the affairs of the king. “Capable” Levites (v. 31; cf. “able” in v. 32) were entrusted with a two-pronged service: spiritual service and royal service.

27:18 Elihu, a brother of David. It is intriguing that he is mentioned as the official over Judah since he is not mentioned in the Chronicler’s overview of Jesse’s family (2:13–15). Elihu may be another name for Eliab (as reflected in the Septuagint, the pre-Christian Greek translation of the OT) or perhaps he is the eighth son of Jesse not listed in the Chronicler’s genealogy.

27:32–34 This “inner circle” of David’s cabinet counseled the king. David’s relationship with several of these advisors changed for the worse during the attempted coups of Absalom and Adonijah (Ahithophel: 2 Sam 16:20–23; Joab: 2 Sam 18:9–15; Abiathar: 1 Kgs 1:7). David’s relationship with Hushai deepened during the Absalom crisis (2 Sam 15:32–37; 16:16–19), perhaps earning him the title “king’s confidant” (v. 33).

28:1–8 Following his extensive preparations (chs. 22–27), David sought to prepare the hearts of the leaders of the community. David reiterated much of what he had earlier said to Solomon regarding his desire to build a temple (22:6–10).

28:2 my fellow Israelites, my people. Stresses that David’s heartfelt speech was grounded in wholehearted obedience to the covenantal framework God established.

28:4-5 chose me . . . chose Judah . . . chose my family . . . has chosen my son Solomon. Emphasizes God’s agency in shaping the path of the nation.

28:6 Solomon . . . will build my house. See note on 17:7–15.

28:7 if he is unswerving in carrying out my commands and laws. David’s summary of God’s promise had a condition.

28:8 Be careful to follow all the commands of the LORD your God, that you may possess this good land. David connected his exhortation to obedience with Israel’s continued possession of the promised land (Deut 8:1; Josh 23:6–13).

28:9–10 The essence of David’s earlier private charge to Solomon (22:6–13) is repeated in the presence of all Israel.

28:9 wholehearted devotion. Stresses covenantal faithfulness. heart . . . desire . . . thought. Biblical faithfulness cannot be fabricated but must flow from pure motives, Godward thoughts, and a “willing mind” (cf. Rom 12:2; 2 Cor 10:5). he will reject you forever. The grave consequence of covenantal unfaithfulness.

28:11–19 David’s plans and provisions for the temple were detailed and wide-ranging. David’s desire was that the temple be “of great magnificence and fame and splendor in the sight of all the nations” (22:5; cf. 29:1).

28:12 all that the Spirit had put in his mind. The relationship of this verse with v. 19 (framing the details of the temple plans and provisions) supports the NIV translation of “Spirit” (i.e., God’s Spirit) over translations that understand “spirit” as referring to David’s mind.

28:19 All this. The plans for the temple. a result of the LORD’s hand on me . . . he enabled me to understand all the details of the plan. Divine revelation. David’s portrayal of this process—along with “all that the Spirit . . . put in [my] mind” (v. 12)—amounts to an insightful summary of inspiration.

28:20 Be strong and courageous . . . Do not be afraid or discouraged. See note on 22:13.

29:1–5 David declared that the temple was for God and thus should have the finest of materials and craftsmanship so that it aptly reflected the beauty of God’s holiness (cf. 22:5, 14; Ps 29:2). Many of these materials were also used in the construction of the tabernacle during the time of Moses.

29:3 my personal treasures. David’s gifts reflected his devotion to God (note the triple use of “the temple of my God” in vv. 2–3).

29:4 Ophir. Location uncertain; proposals range from India to coastal Africa (including Punt [modern Somalia] and ancient Nubia/Cush [modern Sudan]). As with gold from Parvaim (2 Chr 3:4–7), gold from Ophir was considered high quality in the biblical world.

29:5 who is willing to consecrate themselves to the LORD today? David challenged the congregation to follow his example.

29:6–9 In light of David’s challenge to the people, the leaders of the community gave generously “toward the work on the temple of God” (v. 7). The Chronicler emphasizes that they gave “willingly” (v. 6) and “freely and wholeheartedly to the LORD” (v. 9). The result was joy for both people and king (v. 9).

29:7 darics. See NIV text note. The Chronicler uses this Persian monetary unit to give a sense of comparison helpful to his postexilic audience.

29:10–20 David’s prayer flowed from the atmosphere of wholehearted giving and celebration on the part of the king, leaders, and community. It radiates the recognition that all glory, honor, and praise belong to God and God alone (vv. 10, 11, 12, 13, 20). David’s words repeatedly declare that every good and perfect gift comes from God (vv. 12, 14, 16; cf. Jas 1:17).

29:11-12 Yours, LORD, is the kingdom; you are exalted as head over all . . . you are the ruler of all things. Stresses that the kingdom of Israel is ultimately God’s kingdom (cf. 17:14; 28:5; 2 Chr 9:8; 13:8).

29:14 who am I, and who are my people . . . ? David’s response to the theological realities of vv. 10–13 is one of awe and humility (cf. 17:16). These truths provide the theological foundation for hope for the rebuilding postexilic community.

29:18-19 keep their hearts loyal to you . . . give my son Solomon the wholehearted devotion to keep your commands, statutes and decrees. A request that God continue the good work he began in the hearts of Solomon and the community (cf. Phil 1:6).

29:21–22a sacrifices in abundance . . . great joy in the presence of the LORD. Anticipated the function of the temple.

29:22b acknowledged Solomon. The community used this occasion to publicly acknowledge Solomon as David’s (and God’s) chosen heir to the throne. a second time. This large-scale public enthronement followed David’s smaller ceremony anointing Solomon as king (23:1).

29:25 The LORD highly exalted Solomon in the sight of all Israel. Underscores that Solomon’s strength was a by-product of God’s graciousness.

29:26–30 The Chronicler’s closing remarks on the reign of David reflect God’s blessings on David through “long life, wealth and honor” (v. 28; cf. v. 12).

29:29 Samuel . . . Nathan . . . Gad. On these sources, see Introduction: Genre.

29:30 kingdoms of all the other lands. Likely a reference to David’s victories over nations to the east, west, south, and north summarized in chs. 18–20 (see note on 18:1–14). Such God-given victories “make known among the nations what [God] has done” (16:8; cf. 16:24; 2 Chr 17:10; 20:29–30).