Teks -- 2 Chronicles 8:1-18 (NET)

Building Projects and Commercial Efforts

8:1 After twenty years, during which Solomon built the Lord’s temple and his royal palace, 8:2 Solomon rebuilt the cities that Huram had given him and settled Israelites there. 8:3 Solomon went to Hamath Zobah and seized it. 8:4 He built up Tadmor in the wilderness and all the storage cities he had built in Hamath. 8:5 He made upper Beth Horon and lower Beth Horon fortified cities with walls and barred gates, 8:6 and built up Baalath, all the storage cities that belonged to him, and all the cities where chariots and horses were kept. He built whatever he wanted in Jerusalem, Lebanon, and throughout his entire kingdom. 8:7 Now several non-Israelite peoples were left in the land after the conquest of Joshua, including the Hittites, Amorites, Perizzites, Hivites, and Jebusites. 8:8 Their descendants remained in the land (the Israelites were unable to wipe them out). Solomon conscripted them for his work crews and they continue in that role to this very day. 8:9 Solomon did not assign Israelites to these work crews; the Israelites served as his soldiers, officers, charioteers, and commanders of his chariot forces. 8:10 These men worked for Solomon as supervisors; there were a total of 250 of them who were in charge of the people. 8:11 Solomon moved Pharaoh’s daughter up from the City of David to the palace he had built for her, for he said, “My wife must not live in the palace of King David of Israel, for the places where the ark of the Lord has entered are holy.” 8:12 Then Solomon offered burnt sacrifices to the Lord on the altar of the Lord which he had built in front of the temple’s porch. 8:13 He observed the daily requirements for sacrifices that Moses had specified for Sabbaths, new moon festivals, and the three annual celebrations– the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Temporary Shelters. 8:14 As his father David had decreed, Solomon appointed the divisions of the priests to do their assigned tasks, the Levitical orders to lead worship and help the priests with their daily tasks, and the divisions of the gatekeepers to serve at their assigned gates. This was what David the man of God had ordered. 8:15 They did not neglect any detail of the king’s orders pertaining to the priests, Levites, and treasuries. 8:16 All the work ordered by Solomon was completed, from the day the foundation of the Lord’s temple was laid until it was finished; the Lord’s temple was completed. 8:17 Then Solomon went to Ezion Geber and to Elat on the coast in the land of Edom. 8:18 Huram sent him ships and some of his sailors, men who were well acquainted with the sea. They sailed with Solomon’s men to Ophir, and took from there 450 talents of gold, which they brought back to King Solomon.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: 2Ch 8:11 - The house

He built this house for her; because the ark was now in the house of David, which therefore ought to be kept pure and free from the very danger and appearance of pollution.

Wesley: 2Ch 8:14 - Man of God

A prophet inspired by God in these matters, whose commands therefore are the commands of God.

Wesley: 2Ch 8:16 - Prepared

All the materials were procured, and in all points fitted and compleated before - hand.

JFB: 2Ch 8:2 - cities which Huram had restored . . . Solomon built them, &c.

These cities lay in the northwest of Galilee. Though included within the limits of the promised land, they had never been conquered. The right of occupying them Solomon granted to Huram, who, after consideration, refused them as unsuitable to the commercial habits of his subjects (see on 1Ki 9:11). Solomon, having wrested them from the possession of the Canaanite inhabitants, repaired them and filled them with a colony of Hebrews.

JFB: 2Ch 8:3-6 - And Solomon went to Hamath-zobah

Hamath was on the Orontes, in Cœle-Syria. Its king, Toi, had been the ally of David; but from the combination, Hamath and Zobah, it would appear that some revolution had taken place which led to the union of these two petty kingdoms of Syria into one. For what cause the resentment of Solomon was provoked against it, we are not informed, but he sent an armed force which reduced it. He made himself master also of Tadmor, the famous Palmyra in the same region. Various other cities along the frontiers of his extended dominions he repaired and fitted up, either to serve as store-places for the furtherance of his commercial enterprises, or to secure his kingdom from foreign invasion (see on 2Ch 1:14; 1Ki 9:15).

JFB: 2Ch 8:7 - all the people that were left, &c.

The descendants of the Canaanites who remained in the country were treated as war prisoners, being obliged to "pay tribute or to serve as galley slaves" (2Ch 2:18), while the Israelites were employed in no works but such as were of an honorable character.

JFB: 2Ch 8:10 - two hundred and fifty that bare rule

(Compare 1Ki 9:23). It is generally agreed that the text of one of these passages is corrupt.

JFB: 2Ch 8:11 - Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her

On his marriage with the Egyptian princess at the beginning of his reign, he assigned her a temporary abode in the city of David, that is, Jerusalem, until a suitable palace for his wife had been erected. While that palace was in progress, he himself lodged in the palace of David, but he did not allow her to occupy it, because he felt that she being a heathen proselyte, and having brought from her own country an establishment of heathen maid-servants, there would have been an impropriety in her being domiciled in a mansion which was or had been hallowed by the reception of the ark. It seems she was received on her arrival into his mother's abode (Son 3:4; Son 8:2).

JFB: 2Ch 8:15 - they departed not from the commandment of the king

That is, David, in any of his ordinances, which by divine authority he established.

JFB: 2Ch 8:15 - unto the priests and Levites concerning any matter, or concerning the treasures

Either in regulating the courses of the priests and Levites, or in the destination of his accumulated treasures to the construction and adornment of the temple.

JFB: 2Ch 8:17 - Then went Solomon to Ezion-geber, and to Eloth

These two maritime ports were situated at the eastern gulf of the Red Sea, now called the Gulf of Akaba. Eloth is seen in the modern Akaba, Ezion-geber in El Gudyan [ROBINSON]. Solomon, determined to cultivate the arts of peace, was sagacious enough to perceive that his kingdom could become great and glorious only by encouraging a spirit of commercial enterprise among his subjects; and, accordingly, with that in mind he made a contract with Huram for ships and seamen to instruct his people in navigation.

JFB: 2Ch 8:18 - Huram sent him . . . ships

Either sent him ship-men, able seamen, overland; or, taking the word "sent" in a looser sense, supplied him, that is, built him ships--namely, in docks at Eloth (compare 1Ki 9:26-27). This navy of Solomon was manned by Tyrians, for Solomon had no seamen capable of performing distant expeditions. The Hebrew fishermen, whose boats plied on the Sea of Tiberias or coasted the shores of the Mediterranean, were not equal to the conducting of large vessels laden with valuable cargoes on long voyages and through the wide and unfrequented ocean.

JFB: 2Ch 8:18 - four hundred and fifty talents of gold

(Compare 1Ki 9:28). The text in one of these passages is corrupt.

Clarke: 2Ch 8:1 - At the end of twenty years

At the end of twenty years - He employed seven years and a half in building the temple, and twelve and a half, or thirteen, in building his own house. - Compare this with 1Ki 7:1.

Clarke: 2Ch 8:2 - The cities which Huram had restored

The cities which Huram had restored - See the note on 1Ki 9:11.

Clarke: 2Ch 8:3 - Hamath-zobah

Hamath-zobah - "Emessa, on the river Orontes."- Calmet.

Clarke: 2Ch 8:4 - Tadmor

Tadmor - Palmyra. See the note on 1Ki 9:18, for an account of this superb city.

Clarke: 2Ch 8:6 - All the store cities

All the store cities - See the note on 1Ki 9:19.

Clarke: 2Ch 8:9 - But of the children of Israel

But of the children of Israel - See the note on 1Ki 9:21.

Clarke: 2Ch 8:11 - The daughter of Pharaoh

The daughter of Pharaoh - "And Bithiah, the daughter of Pharaoh, Solomon brought up from the city of David to the palace which he had built for her."- T

Clarke: 2Ch 8:11 - Because the places are holy

Because the places are holy - Is not this a proof that he considered his wife to be a heathen, and not proper to dwell in a place which had been sanctified? Solomon had not yet departed from the true God.

Clarke: 2Ch 8:13 - Three times in the year

Three times in the year - These were the three great annual feasts.

Clarke: 2Ch 8:15 - The commandment of the king

The commandment of the king - The institutions of David.

Clarke: 2Ch 8:17 - Then went Solomon to Ezion-geber

Then went Solomon to Ezion-geber - See the notes on 1Ki 9:26-28 (note), for conjectures concerning Ezion-geber and Ophir.

Clarke: 2Ch 8:18 - Knowledge of the sea

Knowledge of the sea - Skilful sailors. Solomon probably bore the expenses and his friend, the Tyrian king, furnished him with expert sailors; for the Jews, at no period of their history, had any skill in maritime affairs, their navigation being confined to the lakes of their own country, from which they could never acquire any nautical skill. The Tyrians, on the contrary, lived on and in the sea.

Defender: 2Ch 8:11 - the places are holy

This realization by Solomon that the holy should not be compromised with unholy paganism suggests that he felt a measure of guilt about his wedding to the daughter of a pagan king, mainly for political reasons (1Ki 3:1). He not only built a palace for this Egyptian princess (1Ki 7:8), but also built a "high place" for the gods of each of his "strange wives" (1Ki 11:7-10). Compromise for political (or other non-Biblical) reasons inevitably leads to spiritual compromise."

TSK: 2Ch 8:1 - at the end

at the end : 1Ki 9:10

TSK: 2Ch 8:2 - the cities

the cities : 1Ki 9:11-18

TSK: 2Ch 8:3 - Hamathzobah

Hamathzobah : Num 13:21, Num 34:8; 2Sa 8:3; 1Ki 11:23-25; 1Ch 18:3

TSK: 2Ch 8:4 - he built // Tadmor

he built : 1Ki 9:17-19

Tadmor : Tadmor, the Palmyra of the Greeks, as we learn from Josephus, a celebrated city of Syria, situated in an oasis, or fertile spot of land, surrounded on all sides by a vast sandy desert, like an island in the midst of the ocean; according to Pliny, 337 miles from Seleucia and Tigrim, 203 from the nearest part of the Mediterranean, and 176 from Damascus; according to Josephus, one day’ s journey west of the Euphrates, and six from Babylon; and according to Ptolemy, in lat. 34 degrees north, or that of Tripoli, and about 4 degrees more easterly; and it is described by Mr. Wood as ""situated under a barren ridge of hills to the west, and open on the other sides to the desert;""""about six days’ journey from Aleppo, and as much from Damascus, and about twenty leagues west of the Euphrates.""Palmyra attained the height of its splendour when the royal city of Zenobia was conquered by the emperor Aurelian; became a Roman colony after the victories of Trajan; and was probably reduced to its present miserable state in the wars of the Saracens. Its magnificent ruins, however, scattered over an extent of several miles, sufficiently attest its former splendour and riches.

TSK: 2Ch 8:5 - Bethhoron

Bethhoron : Jos 16:3, Jos 16:5; 1Ch 7:24

TSK: 2Ch 8:6 - Baalath // the store cities // chariot cities // all that Solomon desired to build // and in Lebanon

Baalath : Jos 19:44; 1Ki 9:18

the store cities : 2Ch 8:4, 2Ch 17:12; 1Ki 9:19

chariot cities : 2Ch 1:14; 1Ki 10:26

all that Solomon desired to build : Heb. all the desire of Solomon which he desired to build, 1Ki 9:19; Ecc 2:4, 10-26

and in Lebanon : 1Ki 7:2; Son 4:8

TSK: 2Ch 8:7 - As for all // the Hittites

As for all : 1Ki 9:20-22

the Hittites : Gen 15:19-21; Deu 7:1

TSK: 2Ch 8:8 - whom the children // to pay

whom the children : Judg. 1:21-36; Psa 106:34

to pay : 2Ch 2:17, 2Ch 2:18; Jos 16:10, Jos 17:13; 1Ki 5:13, 1Ki 5:14

TSK: 2Ch 8:9 - But of the // they were men

But of the : Exo 19:5, Exo 19:6; Lev 25:39-46; Gal 4:26, Gal 4:31

they were men : 1Sa 8:11, 1Sa 8:12

TSK: 2Ch 8:10 - two hundred

two hundred : 2Ch 2:18; 1Ki 5:16, 1Ki 9:23

TSK: 2Ch 8:11 - brought up // holy

brought up : 1Ki 3:1, 1Ki 7:8, 1Ki 9:24

holy : Heb. holiness, Exo 3:5, Exo 29:43; Eze 21:2; 2Pe 1:18

TSK: 2Ch 8:12 - on the altar // before the porch

on the altar : 2Ch 4:1; 1Ch 28:17; Eze 8:16; Joe 2:17

before the porch : Joh 10:23

TSK: 2Ch 8:13 - every day // three times

every day : Exo 29:38-42; Lev. 23:1-17; Num. 28:1-29:40; Eze 45:17, Eze 46:3-15

three times : Exo 23:14-17; Deu 16:16; 1Ki 9:25

TSK: 2Ch 8:14 - the courses // the Levites // the porters // so had David the man of God commanded

the courses : 2Ch 5:11, 2Ch 23:4, 2Ch 31:2; 1Chr. 24:1-19; Luk 1:5, Luk 1:8

the Levites : 2Ch 35:10; 1Ch 6:31, 32-48, 1Ch 15:16-22, 1Ch 16:4-6, 1Ch 16:42, 23:1-32, 1Ch 24:20-31; 1Chr. 25:1-31; Ezr 6:18

the porters : 1Ch 9:17, 26:1-19

so had David the man of God commanded : Heb. so was the commandment of David the man of God, Deu 33:1; 2Sa 23:2; 1Ki 13:1; 1Ch 28:19; Act 13:22, Act 13:36

TSK: 2Ch 8:15 - they departed // the treasures

they departed : 2Ch 30:12; Exo 39:42, Exo 39:43

the treasures : 1Ki 7:51; 1Ch 9:29, 1Ch 26:20-26

TSK: 2Ch 8:16

1Ki 5:18, 1Ki 6:7

TSK: 2Ch 8:17 - Eziongeber // Eloth

Eziongeber : 2Ch 20:36; Num 33:35; 1Ki 9:26, 1Ki 9:27, 1Ki 22:48

Eloth : Deu 2:8; 2Ki 14:22, 2Ki 16:6, Elath

TSK: 2Ch 8:18 - Huram // Ophir // took thence

1Ki 9:27, 1Ki 9:28, 1Ki 10:22, Hiram

Huram : 2Ch 9:10, 2Ch 9:13

Ophir : Conjectures respecting the situation of Ophir are endless. Grotius conjectures it to be a part of Arabia called Aphar by Arrian; while Bochart and others have placed it in the island of Ceylon. Calmet supposes it to have been situated in Armenia; but his late editor places it at the head of the Indus. Josephus says that Ophir is the Indies, called the Gold country; by which he is supposed to mean Chersonesus Aurea, now Malacca, opposite Sumatra; and Lev. Poivre observes that the inhabitants of these places call their gold mines ophirs .

took thence : Ecc 2:8

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 2Ch 8:2 - Which Huram had restored to Solomon

Which Huram had restored to Solomon which Solomon gave to Huram, who not being pleased with them, 1Ki 9:12,13 , here returns them to him again.

Poole: 2Ch 8:4

Of this and the following verses, See Poole "1Ki 9:17" , &c.

Poole: 2Ch 8:11 - he built

Not because every place where once the ark came was thereby consecrated to God, and night not after the ark was gone be put to any common use; for then both the house of Obed-edom and all other places where the ark either rested or passed were made holy thereby, and unlawful for men to dwell in; but either,

1. Because she was a woman, and attended by many other women, who besides the common pollutions of all, are subject to many and frequent ceremonial pollutions peculiar to their sex, and either she, or at least many of her followers, might be heathens at this time; and therefore he thought it indecent that such persons should come as it were in God’ s stead, and succeed him in the place where he had dwelt. Or,

2. He speaks not of the time when the ark was gone, but whilst it was there; and these words contain a reason not of the more remote words, why he now brought her up thither , but of the words immediately preceding, why

he built this house

for her because the ark was now in the house of David, which therefore, ought to be kept pure and free from the very danger and appearance of pollution.

Poole: 2Ch 8:14 - The man of God

The man of God i.e. a prophet inspired by God in these matters, whose commands therefore are the commands of God.

Poole: 2Ch 8:16 - All the work of Solomon was prepared

All the work of Solomon was prepared all the materials were procured, and in all points squared, and fitted, and completed beforehand.

Poole: 2Ch 8:17

Of this and the next verse, See Poole "1Ki 9:26" , &c.

Haydock: 2Ch 8:1 - And gate

And gate, at their respective posts. See 1 Paralipomenon xxvi. (Haydock)

Haydock: 2Ch 8:1 - After

After. Septuagint, "in which."

Haydock: 2Ch 8:2 - Given

Given back (Tirinus) as he refused to accept of the present. Some think that (Calmet) Hiram gave these cities in exchange for the others. (Salien) (Menochius)

Haydock: 2Ch 8:3 - Emath

Emath, or Emesa, on the Orontes. This city had belonged to Thou, who cultivated the friendship of David, 2 Kings viii. 9. But after the death of these princes, it had given some offence to Solomon, who took it, as well as Palmira, or Thadmor, though not perhaps in person.

Haydock: 2Ch 8:4 - Strong

Strong. Hebrew, "the cities of tents," Exodus i. 11. (Calmet) ---

Protestants, "store cities," (Haydock) for corn, &c.

Haydock: 2Ch 8:8 - Tributaries

Tributaries. Hebrew also, "to work," at cutting stones, &c., 1 Paralipomenon xxii. 2. Some of their descendants returned from captivity, 1 Paralipomenon ix. 2.

Haydock: 2Ch 8:10 - Fifty

Fifty. These were different from the 550 overseers, 3 Kings ix. 23.

Haydock: 2Ch 8:11 - Into it

Into it. It was deemed improper for a pagan woman to reside in the same place. (Calmet) ---

She had perhaps pretended, at first, to be converted, but had lately given some signs of relapse. (Salien) ---

Solomon was as yet far from communicating with infidels. (Worthington)

Haydock: 2Ch 8:15 - Treasures

Treasures. The regulations of David were exactly observed. (Calmet)

Haydock: 2Ch 8:17 - Asiongaber

Asiongaber, which was called Bernice, (Josephus, [Antiquities?] viii. 2.) and now Suez. (Tirinus)

Haydock: 2Ch 8:18 - Ships // Skilful mariners // Ophir // Fifty

Ships; not perhaps from Tyre, but from the Red Sea. (Calmet) ---

Others think that he sent them by a canal, which opened a communication between the Mediterranean and Suez, (Huet) the distance of about ninety miles. (Pliny, [Natural History?] ii. 68.) ---

But this canal seems to have been made after the age of Solomon. Hence others imagine that the ships were taken in pieces, or conveyed by land, as has been sometimes done. Mahomet II transported ships across the isthmus of Corinth. Alexander the Great conveyed on chariots the ships which had been used to cross the Indus, as far as the Hydaspes. (Arrian vii.) (Calmet) ---

Skilful mariners. They were the most expert, and the inventers of navigation. Prima ratem ventis tradere docta Tyrus. (Tibul.) See Wisdom xiv. 6. ---

Ophir, the kingdom of Pegu, in the East Indies, (Tirinus) or some other distant land. (Haydock) ---

Fifty. Thirty are omitted, 3 Kings ix. 28., as they were expended in the voyage. (Calmet) ---

Yet the Hebrew letters for twenty and fifty are extremely similar. (Du Hamel)

Gill: 2Ch 8:1 - And it came to pass at the end of twenty years

And it came to pass at the end of twenty years,.... See Gill on 1Ki 9:10.

Gill: 2Ch 8:2 - That the cities which Huram had restored to Solomon // Solomon built them // and caused the children of Israel to dwell there

That the cities which Huram had restored to Solomon,.... Which Solomon first gave to him, but he not liking them, returned them to him, 1Ki 9:12,

Solomon built them; or rebuilt them, being very much out of repair, which might be one reason of Huram's not accepting them:

and caused the children of Israel to dwell there; they being inhabited by others, the remains of the Canaanitcs perhaps; see 2Ch 8:7.

Gill: 2Ch 8:3 - And Solomon went to Hamathzobah // and prevailed against it

And Solomon went to Hamathzobah,.... In an hostile manner, which is the only instance of any warlike expedition of Solomon's. This was Coelesyria, which though subdued in the times of David, perhaps rebelled, and now Solomon went forth to reduce it:

and prevailed against it; took it.

Gill: 2Ch 8:4 - And built Tadmor in the wilderness // and all the storehouses which he built in Hamath

And built Tadmor in the wilderness,.... Of which See Gill on 1Ki 9:18.

and all the storehouses which he built in Hamath; a country in Syria, which he made himself master of, and where he laid up store of provision and ammunition to keep it, should any attempt be made to rescue it out of his hands. According to an Arabic writer ^a, Solomon in the twenty fourth year of his reign having demolished Antioch, built seven cities, of which Tadmor was one.

Gill: 2Ch 8:5 - Also he built Bethhoron the upper, and Bethhoron the nether // fenced cities, with walls, gates, and bars

Also he built Bethhoron the upper, and Bethhoron the nether,.... Only mention is made of the latter in 1Ki 9:17,

fenced cities, with walls, gates, and bars; fortified cities in the tribe of Ephraim.

Gill: 2Ch 8:6-11 - And Baalath

And Baalath,.... See 1Ki 9:18. From hence, to the end of 2Ch 8:11, it is the same with 1Ki 9:19. See Gill on 1Ki 9:19. 1Ki 9:20. 1Ki 9:21. 1Ki 9:22. 1Ki 9:23. 1Ki 9:24.

Gill: 2Ch 8:12 - Then Solomon offered burnt offerings to the Lord // on the altar of the Lord, which he had built before the porch

Then Solomon offered burnt offerings to the Lord,.... Meaning not barely at the time he rebuilt the above cities, for it was his constant practice:

on the altar of the Lord, which he had built before the porch; the brasen altar, which was at the entrance into the temple, within the court; of which see 2Ch 4:1.

Gill: 2Ch 8:13 - Even after a certain rate every day, according to the commandment of Moses // on the sabbaths, and on the new moons // and on the solemn feasts three times in the year, even in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles

Even after a certain rate every day, according to the commandment of Moses,.... The daily sacrifice, morning and evening, Exo 29:38,

on the sabbaths, and on the new moons; when there were additional sacrifices, Num 28:9, &c.

and on the solemn feasts three times in the year, even in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles; which serves to explain the three times in 1Ki 9:25.

Gill: 2Ch 8:14 - And he appointed, according to the order of David his father, the courses of the priests to their service // and the Levites to their charges, to praise and minister before the priests, as duty of every day required // the porters also by their courses at every gate // for so had David the man of God commanded

And he appointed, according to the order of David his father, the courses of the priests to their service,.... The twenty four courses which served weekly in their turns, 1Ch 24:1.

and the Levites to their charges, to praise and minister before the priests, as duty of every day required; who also had their courses by lot, to sing the praises of God, when the priests sacrificed, or blew the trumpets, 1Ch 25:1,

the porters also by their courses at every gate; from hence Dr. Lightfoot concludes that these were divided into twenty four classes, as the priests and Levite singers were:

for so had David the man of God commanded, 1Ch 26:1, who in all these affairs acted as a prophet, under the inspiration and direction of the Holy Spirit of God.

Gill: 2Ch 8:15 - And they departed not from the commandment of the king unto the priests and Levites // concerning any matter // or concerning the treasures

And they departed not from the commandment of the king unto the priests and Levites,.... The priests and Levites departed not from it, not from the commandment of Solomon, according to the order of David, but in all things obeyed it:

concerning any matter; which related to the office of either of them, sacrificers, singers, or porters:

or concerning the treasures; such of the Levites as had the care of them were faithful to their trust, see 1Ch 26:20, &c.

Gill: 2Ch 8:16 - Now all the work of Solomon was prepared unto the day of the foundation of the house of the Lord, and until it was finished // so the house of God was perfected

Now all the work of Solomon was prepared unto the day of the foundation of the house of the Lord, and until it was finished,.... The materials were prepared, and the money for the expenses; and even the very stones and timber were made fit for the building, so that there was nothing to retard the completion of it:

so the house of God was perfected; in the space of seven years, in all the parts, and according to the form and pattern of it, see 1Ki 6:38.

Gill: 2Ch 8:17-18 - Then went Solomon to Eziongeber

Then went Solomon to Eziongeber,.... Being now at leisure to look after his navy, to carry on merchandise; and of this, and the following verse, and the reconciliation of them with 1Ki 9:26; see Gill on 1Ki 9:26, 1Ki 9:27, 1Ki 9:28.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: 2Ch 8:2

¹ tn Heb “Huram” (also in v. 18). Some medieval Hebrew mss, along with the LXX, Syriac, and Vulgate spell the name “Hiram,” agreeing with 1 Chr 14:1. “Huram” is a variant spelling referring to the same individual.

NET Notes: 2Ch 8:5

¹ tn Heb “and he built…[as] cities of fortification, [with] walls, doors, and a bar.”

NET Notes: 2Ch 8:6

¹ tn Heb “Solomon.” The recurrence of the proper name is unexpected in terms of contemporary English style, so the pronoun has been used in the translation instead.

² tn Heb “the cities of the chariots and the cities of the horses.”

³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁴ tn Heb “and all the desire of Solomon which he desired to build in Jerusalem and in Lebanon and in all the land of his kingdom.”

NET Notes: 2Ch 8:7

¹ tn Heb “all the people who were left from the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, who were not from Israel.”

NET Notes: 2Ch 8:8

¹ tn Heb “from their sons who were left after them in the land, whom the sons of Israel did not wipe out, and Solomon raised them up for a work crew to this day.”

NET Notes: 2Ch 8:9

¹ tn Heb “and from the sons of Israel which Solomon did not assign to the laborers for his work.”

² tn Heb “officers of his chariots and his horses.”

NET Notes: 2Ch 8:10

¹ tn Heb “these [were] the officials of the governors who belonged to the king, Solomon, 250, the ones ruling over the people.”

NET Notes: 2Ch 8:11

¹ sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.

NET Notes: 2Ch 8:12

¹ tn Heb “the porch.”

NET Notes: 2Ch 8:13

¹ tn The Hebrew phrase הַסֻּכּוֹת[חַג] (khag hassukot, “[festival of] huts” [or “shelters”]) is traditionally known as the Feast of Tabernacles. The rendering “booths” (cf. NAB, NASB, NRSV) is probably better than the traditional “tabernacles” in light of the meaning of the term סֻכָּה (sukkah, “hut; booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. The nature of the celebration during this feast as a commemoration of the wanderings of the Israelites after they left Egypt suggests that a translation like “temporary shelters” is more appropriate.

NET Notes: 2Ch 8:14

¹ tn Heb “he”; the referent (Solomon) has been specified in the translation for clarity.

² tn Heb “and the Levites, according to their posts, to praise and to serve opposite the priests according to the matter of a day in its day.”

³ tn Heb “and the gatekeepers by their divisions for a gate and a gate.”

⁴ tn Heb “for so [was] the command of David the man of God.”

NET Notes: 2Ch 8:15

¹ tn Heb “and they did not turn aside from the command of the king concerning the priests and the Levites with regard to any matter and with regard to the treasuries.”

NET Notes: 2Ch 8:18

¹ tn Heb “and Huram sent to him by the hand of his servants, ships, and servants [who] know the sea, and they came with the servants of Solomon to Ophir.”

² tn The Hebrew word כִּכַּר (kikar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the “talent” weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the “light” standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the gold was 30,285 lbs. (13,770 kg).

Geneva Bible: 2Ch 8:1

And it came to pass at the end of ^{( a )} twenty years, wherein Solomon had built the house of the LORD, and his own house,

^{( a )} Signifying that he was 20 years in building them.

Geneva Bible: 2Ch 8:2

That the cities which Huram had ^{( b )} restored to Solomon, Solomon built them, and caused the children of Israel to dwell there.

^{( b )} That is, which Hiram gave again to Solomon because they did not please him and therefore called them Cabul, that is, dirt or filth, (1Ki 9:13).

Geneva Bible: 2Ch 8:4

And he built Tadmor in the wilderness, and all the ^{( c )} store cities, which he built in Hamath.

^{( c )} Meaning of munitions and treasures for the war.

Geneva Bible: 2Ch 8:5

Also he built ^{( d )} Bethhoron the upper, and Bethhoron the nether, fenced cities, with walls, gates, and bars;

^{( d )} That is, he repaired and fortified them, for they were built long before by Sherah a noble woman of the tribe of Ephraim, (1Ch 6:68, 1Ch 7:24).

Geneva Bible: 2Ch 8:10

And these [were] the chief of king Solomon's officers, [even] ^{( f )} two hundred and fifty, that bare rule over the people.

^{( f )} For in all there were 3300 but here he means of them who had the principal charge, (1Ki 9:23).

Geneva Bible: 2Ch 8:13

Even after a certain rate every day, offering according to the commandment of Moses, on the sabbaths, and on the new moons, and on the solemn feasts, ^{( g )} three times in the year, [even] in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles.

^{( g )} Read (Lev. 23:1-44).

Geneva Bible: 2Ch 8:16

Now all the ^{( h )} work of Solomon was prepared unto the day of the foundation of the house of the LORD, and until it was finished. [So] the house of the LORD was perfected.

^{( h )} Both for the matte and also for the workmanship.

Geneva Bible: 2Ch 8:17

Then went Solomon to Eziongeber, and to Eloth, at the ^{( i )} sea side in the land of Edom.

^{( i )} Meaning, the Red Sea.

Geneva Bible: 2Ch 8:18

And Huram sent him by the hands of his servants ships, and servants that had knowledge of the sea; and they went with the servants of Solomon to Ophir, and took thence ^{( k )} four hundred and fifty talents of gold, and brought [them] to king Solomon.

^{( k )} Which is thought to amount to 3,600,000 crowns, for here mention is made of 30 more than are spoken of, (1Ki 9:28).

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: 2Ch 8:12-13 - A Libation To Jehovah

The Duty Of Every Day

Then Solomon offered burnt offerings unto the Lord. Even after a certain rate every day.'-A.V.)

Then Solomon offered burnt offerings unto the Lord, even as the duty of every day required it.'--2 Chron. 8:12-13 (R.V.).

This is a description of the elaborate provision, in accordance with the commandment of Moses, which Solomon made for the worship in his new Temple. The writer is enlarging on the precise accordance of the ritual with the regulations laid down in the law. He expresses, by the phrase which we have taken as our text, not only the accordance of the worship with the commandment, but its unbroken continuity, and also the variety in it, according to the regulations for different days. For the verse runs on,' on the Sabbaths, and on the new moons, and on the solemn feasts, three times in the year, even in the Feast of unleavened bread, and in the Feast of weeks, and in the Feast of Tabernacles.' There were, then, these characteristics in the ritual of Solomon's Temple, precise compliance with the Divine commandment, unbroken continuity, and beautiful flexibility and variety of method.

But passing altogether from the original application of the words, I venture to do now what I very seldom do, and that is, to take this verse as a kind of motto. Even according as the duty of every day required'; the phrase may suggest three thoughts: that each day has its own work, its own worship, and its own supplies, even as the duty of every day required.' Each day has its own work.

Of course there is a great uniformity in our lives, and many of us who are set down to one continuous occupation can tell twelve months before what, in all probability, we shall be doing at each hour of each day in the week. But for all that, there is a certain individual physiognomy about each new day as it comes to us; and the oldest, most habitual, and therefore in some degree easiest and least stimulating, work has its own special characteristics as it comes again to us day by day for the hundredth time.

So there are three pieces of practical wisdom that I would suggest, and one is, be content to take your work in little bits as it comes. There is a great deal of practical wisdom in taking short views of things, for although we have often to look ahead, yet it is better on the whole that a man should, as far as he can, confine his anticipations to the day that is passing, and leave the day that is coming to look after itself. Take short views and be content to let each day prescribe its tasks, and you have gone a long way to make all your days quiet and peaceful. For it is far more the anticipation of difficulties than the realisation of them that wears and wearies us. If a man says to himself, This sorrow that I am carrying, or this work that I have to do, is going to last for many days to come,' his heart will fail. If he said to himself, It will be no worse to-morrow than it is at this moment, and I can live through it, for am I not living through it at this moment, and getting power to endure or do at this moment? and to-morrow will probably be like today,' things would not be so difficult.

You remember the homely old parable of the clock on the stair that gave up ticking altogether because it began to calculate how many thousands of seconds there are in the year, and that twice that number of times it would have to wag backwards and forwards. The lesson that it learned was, tick one tick and never mind the next. You will be able to do it when the time to do it comes. Let us act as the duty of every day requireth.' Sufficient for the day is the work thereof.'

Then there is another piece of advice from this thought of each day having its own work, and that is , keep your ears open, and your eyes too, to learn the lesson of what the day's work is. There is generally abundance of direction for us if only we are content with the one-step-at-a-time direction, which we get, and if another condition is fulfilled, if we try to suppress our own wishes and the noisy babble of our own yelping inclinations, and take the whip to them until they cease their barking, that we may hear what God says. It is not because He does not speak, but because we are too anxious to have our own way to listen quietly to His voice, that we make most of our blunders as to what the duty of every day requires. If we will be still and listen, and stand in the attitude of the boy-prophet before the glimmering lamp in the sacred place, saying, Speak, Lord! for Thy servant heareth,' we shall get sufficient instruction for our next step.

Another piece of practical wisdom that I would suggest is that if every day has its own work, we should buckle ourselves to do the day's work before night fails and not leave any over for to-morrow, which will be quite full enough. Do the duty that lies nearest thee,' was the preaching of one of our sages, and it is wholesome advice. For when we do that duty, the doing of it has a wonderful power of opening up further steps, and showing us more clearly what is the next duty. Only let us be sure of this, that no moment comes from God which has not in it boundless possibilities; and that no moment comes from God which has not in it stringent obligations. We neither avail ourselves of the one, nor discharge the other, unless we come, morning by morning, to the new day that is dawning upon us, with some fresh consciousness of the large issues that may be wrapped in its unseen hours, and the great things for Him that we may do ere its evening falls.

Each day has its tasks, and if we do not do the tasks of each day in its day, we shall fling away life. If a man had £100,000 for a fortune, and turned it all into halfpence, and tossed them out of the window, he could soon get rid of his whole fortune. And if you fling away your moments or live without the consciousness of their solemn possibilities and mystic awfulness, you will find at the last that you have made' ducks and drakes' of your years, and have flung them away in moments without knowing what you were doing, and without possibility of recovery. Take care of the pence, the pounds will take care of themselves.' Take care of the days, and the years will show a fair record.

Secondly, we have here the suggestion that every day has its own worship.

As I remarked at the beginning of my observations, the chronicler dwells, with a certain kind of satisfaction, in accordance with the tone of his whole writings, upon the external ritual of the Temple; and points out its entire conformity with the divine precept, and the unbroken continuity of worship day after day, year in year out, and the variation of the characteristics of that worship according as the day was more or less ritually important. From his words we may deduce a very needful though obvious and commonplace lesson. What we want is every-day religion, and that every-day religion is the only thing that will enable us to do what the duty of every day requires. But that every-day religion which will be our best ally, and power for the discharge of the obligations that each moment brings with it, must have its points of support, as it were, in special moments and methods of worship.

So, then, take that first thought: What we want is a religion that will go all through our lives. A great many of you keep your religion where you keep your best clothes: putting it on, on Sunday and locking it away on the Sunday night in a wardrobe because it is not the dress that you go to work in. And some of you keep your religion in your pew, and lock it up in the little box where you put your hymn-books and your Bibles, which you read only once a week, devoting yourselves to ledgers or novels and newspapers for the rest of your time. We want a religion that will go all through our life; and if there is anything in our life that will not stand its presence, the sooner we get rid of that element the better. A mountain road has generally a living brooklet leaping and flashing by the side of it. So our lives will be dusty and dead and cold and poor and prosaic unless that river runs along by the roadside and makes music for us as it flows. Take your religion wherever you go. If you cannot take it in to any scenes or company, stop you outside.

There is nothing that will help a man to do his day's work so much as the realisation of Christ's Presence. And that realisation, along with its certain results, devotion of heart to Him and submission of will to His commandment, and desire to shape our lives to be like His, will make us masters of all circumstances and strong enough for the hardest work that God can lay upon us.

There is nothing so sure to make life beautiful, and noble, and pure, and peaceful, and strong as this, the application to its monotonous trifles of religious principles. If you do not do little things as Christian men and women, and under the influence of Christian principle, pray what are you going to do under the influence of Christian principle? If you are keeping your religion to influence the crises of your lives, and are content to let the trifles be ruled by the devil or the world and yourselves, you will find out, when you come to the end, that there were perhaps three or four crises in your experience, and that all the rest of life was made of trifles, and that when the crises came you could not lay your hand on the religious principle that would have enabled you to deal with them. The sword had got so rusty in its scabbard because it had never been drawn for long years, that it could not be readily drawn in the moment of sudden peril; and if you could have drawn it, you would have found its edge blunted. Use your religion on the trifles, or you will not be able to make much of it in the crises. He that is faithful in that which is least is faithful also in much.' The worship of every day is the preparation for the work of that day.

Further, that worship, that religion, wearing its common, modest suit of workaday clothes, must also, if there is to be any power in it, have a certain variety in its methods. Solomon offered burnt offerings . on the Sabbaths, on the new moons,' which had a little more ceremonial than the Sabbaths, and on the solemn feasts three times in a year,' which had still more ceremonial than the new moons, even in the Feast of unleavened bread, and in the Feast of weeks, and in the Feast of tabernacles.' These were spring-tides when the sea of worship rose beyond its usual level, and they kept it from stagnating. We, too, if we wish to have this every-day religion running with any strength of scour and current through our lives, will need to have moments when it touches high-water mark, else it will not flush the foulness out of our hearts and our lives.

Lastly, take the other suggestion, that every day has its own supplies.

That does not lie in the text properly, but for the sake of completeness I add it. Every day has its own supplies. The manna fell every day, and was gathered and consumed on the day on which it fell. God gives us strength measured accurately by the needs of the day. You will get as much as you require, and if ever you do not get as much as you require, which is very often the case with Christian people, that is not because God did not send enough manna, but because their omer was not ready to catch it as it fell. The day's supply is measured by the day's need. Suppose an Israelite had sat in his tent and said, I am not going out to gather,' would he have had any in his empty vessel? Certainly not. The manna lay all around the tent, but each man had to go out and gather it. God makes no mistakes in His weights and measures. He gives us each sufficient strength to do His will and to walk in His ways; and if we do not do His will or walk in His ways, or if we find our burden too heavy, our sorrows too sharp, our loneliness too dreary, our difficulties too great, it is not because the Lord's hand is shortened that it cannot' supply, but because our hands are so slack that they will not take the sufficiency which He gives. In the midst of abundance we are starving. We let the water run idly through the open sluice instead of driving the wheels of life.

My friend! God's measure of supply is correct. If we were more faithful and humble, and if we understood better and felt more how deep is our need and how little is our strength, we should more continually be able to rejoice that He has given, and we have received, even as the duty of every day required.'

MHCC: 2Ch 8:1-18

It sometimes requires more wisdom and resolution to govern a family in the fear of God, than to govern a kingdom with reputation. The difficulty is increased, when a man has a hinderance instead of a help meet in the wife of his bosom. Solomon kept up the holy sacrifices, according to the law of Moses. In vain had the altar been built, in vain had fire come down from heaven, if sacrifices had not been constantly brought. Spiritual sacrifices are required of us, which we are to bring daily and weekly; it is good to be in a settled method of devotion. When the service of the temple was put into good order, it is said, The house of the Lord was perfected. The work was the main matter, not the place; the temple was unfinished till all this was done. Canaan was a rich country, and yet must send to Ophir for gold The Israelites were a wise people, but must be beholden to the king of Tyre for men that had knowledge of the seas. Grace, and not gold, is the best riches, and acquaintance with God and his law, the best knowledge. Leaving the children of this world to scramble for the toys of this world, may we, as the children of God, lay up our treasure in heaven, that where our treasure is, our hearts also may be.

Matthew Henry: 2Ch 8:1-11

This we had 1Ki 9:10-24, and therefore shall only observe here,

I. Though Solomon was a man of great learning and knowledge, yet he spent his days, not in contemplation, but in action, not in his study, but in his country, in building cities and fortifying them, in a time of peace preparing for a time of war, which is as much a man's business as it is in summer to provide food for winter.

II. As he was a man of business himself, and did not consult his own ease, so he employed a great many hands, kept abundance of people to work. It is the interest of a state by all means possible to promote and encourage industry, and to keep its subjects from idleness. A great many strangers there were in Israel, many that remained of the Canaanites; and they were welcome to live there, but not to live and do nothing. The men of Laish, who had no business, were an easy prey to the invaders, Jdg 18:7.

III. When Solomon had begun with building the house of God, and made good work and quick work of that, he prospered in all his undertakings, so that he built all that he desired to build, 2Ch 8:6. Those who have a genius for building find that one project draws on another, and the latter must amend and improve the former. Now observe, 1. How the divine providence gratified even Solomon's humour, and gave him success, not only in all that he needed to build and that it was for his advantage to build, but in all that he had a mind to build. So indulgent a Father God is sometimes to the innocent desires of his children that serve him. Thus he pleased Jacob with that promise, Joseph shall put his hand on thy eyes. 2. Solomon knew how to set bounds to his desires. He was not one of those that enlarge them endlessly, and can never be satisfied, but knew when to draw in; for he finished all he desired, and then he desired no more. He did not sit down and fret that he had not more cities to build, as Alexander did that he had not more worlds to conquer, Hab 2:5.

IV. That one reason why Solomon built a palace on purpose for the queen, and removed her and her court to it, was because he thought it by no means proper that she should dwell in the house of David (2Ch 8:11), considering that that had been a place of great piety, and perhaps her house was a place of great vanity. She was proselyted, it is likely, to the Jewish religion; but it is a question whether all her servants were. Perhaps they had among them the idols of Egypt, and a great deal of profaneness and debauchery. Now, though Solomon had not zeal and courage enough to suppress and punish what was amiss there, yet he so far consulted the honour of his father's memory that he would not suffer that place to be thus profaned where the ark of God had been and where holy David had prayed many a good prayer and sung many a sweet psalm. Not that all the places where the ark had been were so holy as never to be put to a common use; for then the houses of Abinadab and Obed-edom must have been so. But the place where it had been so long, and had been so publicly attended on, was so venerable that it was not fit to be the place of so much gaiety, not to say iniquity, as was to be found, I fear, in the court that Pharaoh's daughter kept. Note, Between things sacred and things common the ancient landmarks ought to be kept up. It was an outer-court of the temple that was the court of the women.

Matthew Henry: 2Ch 8:12-18

Here is, I. Solomon's devotion. The building of the temple was in order to the service of the temple. Whatever cost he was at in rearing the structure, if he had neglected the worship that was to be performed there, it would all have been to no purpose. Assisting the devotion of others will not atone for our own neglects. When Solomon had built the temple, 1. He kept up the holy sacrifices there, according to the law of Moses, 2Ch 8:12, 2Ch 8:13. In vain had the altar been built, and in vain had fire come down from heaven, if sacrifices had not been constantly brought as the food of the altar and the fuel of that fire. There were daily sacrifices, a certain rate every day, as duly as the day came, weekly sacrifices on the sabbath, double to what was offered on other days, monthly sacrifices on the new moons, and yearly sacrifices at the three solemn feasts. Those are spiritual sacrifices that are now required of us, which we are to bring daily and weekly; and it is good to be in a settled method of devotion. 2. He kept up the holy songs there, according to the law of David, who is here called the man of God, as Moses was, because he was both instructed and authorised of God to make these establishments; and Solomon took care to see them observed as the duty of every day required, 2Ch 8:14. Solomon, though a wise and great man and the builder of the temple, did not attempt to amend, alter, or add to what the man of God had, in God's name, commanded, but closely adhered to that, and used his authority to have that duly observed; and then none departed from the commandment of the king concerning any matter, 2Ch 8:15. He observed God's laws, and then all obeyed his orders. When the service of the temple was put into this good order, then it is said, The house of the Lord was perfected, 2Ch 8:16. The work was the main matter, not the place; the temple was unfinished till all this was done.

II. Solomon's merchandise. He did himself in person visit the sea-port towns of Eloth and Ezion-geber; for those that deal much in the world will find it their interest, as far as they can, to inspect their affairs themselves and to see with their own eyes, 2Ch 8:17. Canaan was a rich country, and yet must send to Ophir for gold; the Israelites were a wise and understanding people, and yet must be beholden to the king of Tyre for men that had knowledge of the seas, 2Ch 8:18. Yet Canaan was God's peculiar land, and Israel God's peculiar people. This teaches us that grace, and not gold, is the best riches, and acquaintance with God and his law, not with arts and sciences, the best knowledge.

Keil-Delitzsch: 2Ch 8:1-6

The city-building . - 2Ch 8:1. The date, "at the end of twenty years, when Solomon ... had built,"agrees with that in 1Ki 9:10. The twenty years are to be reckoned from the commencement of the building of the temple, for he had spent seven years in the building of the temple, and thirteen years in that of his palace (1Ki 6:38; 1Ki 7:1).

2Ch 8:2-4

2Ch 8:2 must be regarded as the apodosis of 2Ch 8:1, notwithstanding that the object, the cities which ... precedes. The unusual position of the words is the result of the aphoristic character of the notice. As to its relation to the statement 1Ki 9:10-13, see the discussion on that passage. בּנה , 2Ch 8:2, is not to be understood of the fortification of these cities, but of their completion, for, according to 1Ki 9:10, 1Ki 9:13, they were in very bad condition. ויּושׁב , he caused to dwell there, i.e., transplanted Israelites thither, cf. 2Ki 17:6. The account of the cities which Solomon built, i.e., fortified, is introduced (2Ch 8:3) by the important statement, omitted in 1 Kings 9: "Solomon went to Hamath-zobah, and prevailed against it." על חזק , to be strong upon, that is, prevail against, conquer; cf. 2Ch 27:5. Hamath-zobah is not the city Hamath in Zobah, but, as we learn from 2Ch 8:4, the land or kingdom of Hamath. This did not lie, any more than the city Hamath, in Zobah, but bordered on the kingdom of Zobah: cf. 1Ch 18:3; and as to the position of Zobah, see the Commentary on 2Sa 8:3. In David's time Hamath and Zobah had their own kings; and David conquered them, and made their kingdoms tributary (1Ch 18:3-10). Because they bordered on each other, Hamath and Zobah are here bound together as a nomen compos . עליה יחזק signifies at least this, that these tributary kingdoms had either rebelled against Solomon, or at least had made attempts to do so; which Solomon suppressed, and in order to establish his dominion over them fortified Tadmor, i.e., Palmyra, and all the store cities in the land of Hamath (see on 1Ki 9:18.); for, according to 1Ki 11:23., he had Rezon of Zobah as an enemy during his whole reign; see on that passage.

2Ch 8:5-6

Besides these, he made Upper and Nether Beth-horon (see on 1Ch 7:24) into fortified cities, with walls, gates, and bars. מצור ערי is the second object of ויּבן , and וגו חומות is in apposition to that. Further, he fortified Baalah, in the tribe of Dan, to defend the kingdom against the Philistines, and, according to 1Ki 9:15-17, Hazor, Megiddo, and Gezer also, - which are omitted here, while in 1Ki 9:17 Upper Beth-horon is omitted, - and store cities, chariot cities, and cavalry cities; see on 1Ki 9:15-19.

Keil-Delitzsch: 2Ch 8:7-8

On the arrangement of the statute labour, see on 1Ki 9:20-23. - This note is in Chr. abruptly introduced immediately after the preceding. 2Ch 8:7 is an absolute clause: "as regards the whole people, those." מן־בּניהם (2Ch 8:8) is not partitive: some of their sons; but is only placed before the אשׁר : those of their sons (i.e., of the descendants of the whole Canaanite people) who had remained in the land, whom the Israelites had not exterminated; Solomon made a levy of these for statute labourers. The מן is wanting in 1 Kings, but is not to be struck out here on that account. Much more surprising is the אשׁר after שׂראל מן־בּני , 2Ch 8:9, which is likewise not found in 1 Kings, since the following verb נתן לא is not to be taken relatively, but contains the predicate of the subject contained in the words ישׂ מן־בּני . This אשׁר cannot be otherwise justified than by supposing that it is placed after ישׂ בני מן , as in Psa 69:27 it is placed after the subject of the relative clause, and so stands for ישׂ בני מן בן אשׂר : those who were of the sons of Israel (i.e., Israelites) Solomon did not make ... The preplacing of בּניהם מן in 2Ch 8:8 would naturally suggest that ישׂ בני מן should also precede, in order to bring out sharply the contrast between the sons of the Canaanites and the sons of Israel.

Keil-Delitzsch: 2Ch 8:9-10

שׁלישׁיו ושׁרי should be altered into ושׁלישׁיו שׂריו as in 1Ki 9:22, for שׁלישׁים are not chariot combatants, but royal adjutants; see on Exo 14:7 and 2Sa 23:8. Over the statute labourers 250 upper overseers were placed. נציבים שׂרי , chief of the superiors, i.e., chief overseer. The Keth. נציבים , praefecti , is the true reading; cf. 1Ch 18:13; 2Ch 17:2. The Keri has arisen out of 1Ki 9:23. These overseers were Israelites, while in the number 550 (1Ki 9:23) the Israelite and Canaanite upper overseers are both included; see on 2Ch 2:17. בּעם refers to כּל־העם , 2Ch 8:7, and denotes the Canaanite people who remained.

Keil-Delitzsch: 2Ch 8:11

The remark that Solomon caused Pharaoh's daughter, whom he had married (1Ki 3:1), to remove from the city of David into the house which he had built her, i.e., into that part of his newly-built palace which was appointed for the queen, is introduced here, as in 1Ki 9:24, because it belongs to the history of Solomon's buildings, although in the Chronicle it comes in very abruptly, the author not having mentioned Solomon's marriage to the daughter of Pharaoh (1Ki 3:1). The reason given for this change of residence on the part of the Egyptian princess is, that Solomon could not allow her, an Egyptian, to dwell in the palace of King David, which had been sanctified by the reception of the ark, and consequently assigned to her a dwelling in the city of David until he should have finished the building of his palace, in which she might dwell along with him. המּה is, as neuter, used instead of the singular; cf. Ew. §318, b . See also on 1Ki 3:1 and 1Ki 9:24.

Keil-Delitzsch: 2Ch 8:12-16

The sacrificial service in the new temple . Cf. 1Ki 9:25, where it is merely briefly recorded that Solomon offered sacrifices three times a year on the altar built by him to the Lord. In our verses we have a detailed account of it. אז , at that time, scil. when the temple building had been finished and the temple dedicated (cf. 2Ch 8:1), Solomon offered burnt-offerings upon the altar which he had built before the porch of the temple. He no longer now sacrifices upon the altar of the tabernacle at Gibeon, as in the beginning of his reign (2Ch 1:3.).

2Ch 8:13

"Even sacrificing at the daily rate, according to the direction of Moses."These words give a supplementary and closer definition of the sacrificing in the form of an explanatory subordinate clause, which is interpolated in the principal sentence. For the following words וגו לשּׁבּתות belong to the principal sentence (2Ch 8:12): he offered sacrifices ... on the sabbaths, the new moons, etc. The ו before בּדבר is explicative, and that = viz.; and the infin. להעלות , according to the later usage, instead of infin. absol.; cf. Ew. §280, d . The preposition בּ (before דּבר ) is the so-called b essentiae: consisting in the daily (rate) to sacrifice (this); cf. Ew. §299, b . The daily rate, i.e., that which was prescribed in the law of Moses for each day, cf. Lev 23:37. למּועדות is further explained by the succeeding clause: on the three chief festivals of the year.

2Ch 8:14

He ordered the temple service, also, entirely according to the arrangement introduced by David as to the service of the priests and Levites. He appointed, according to the ordinance of David his father, i.e., according to the ordinance established by David, the classes of the priests (see on 1 Chron 24) to that service, and the Levites to their stations ( משׁמרות as in 2Ch 7:6), to praise (cf. 1 Chron 25), and to serve before the priests (1Ch 23:28.), according to that which was appointed for every day, and the doorkeepers according to their courses, etc. (see 1 Chron 27:1-19). With the last words cf. Neh 12:24.

2Ch 8:15-16

This arrangement was faithfully observed by the priests and Levites. The verb סוּר is here construed c. accus . in the signification to transgress a command (cf. Ew. §282, a ), and it is therefore not necessary to alter מצות into ממּצות . על־הכּהנים depends upon מצות : the king's command concerning the priests and the Levites, i.e., that which David commanded them. וגו לכל־דּבר , in regard to all things, and especially also in regard to the treasures; cf. 1Ch 26:20-28. - With 2Ch 8:16 the account of what Solomon did for the public worship is concluded: "Now all the work of Solomon was prepared until the (this) day, the foundation of the house of Jahve until its completion; the house of Jahve was finished." מלאכת is explained by מוּסד . היּום is the day on which, after the consecration of the completed temple, the regular public worship was commenced in it, which doubtless was done immediately after the dedication of the temple. Only when the regular worship according to the law of Moses, and with the arrangements as to the service of the priests and Levites established by David, had been commenced, was Solomon's work in connection with the temple completed, and the house of God שׁלם , integer , perfect in all its parts, as it should be. The last clause, בית י שׁלם , is connected rhetorically with what precedes without the conjunction, and is not to be regarded as a subscription, "with which the historian concludes the whole narrative commencing with 2Ch 2:1"(Berth.); for שׁלם does not signify "ended,"or to be at an end, but to be set thoroughly (perfectly) in order.

Keil-Delitzsch: 2Ch 8:17-18

Voyage to Ophir . Cf. 1Ki 9:26-28, and the commentary on that passage, where we have discussed the divergences of our narrative, and have also come to the conclusion that Ophir is not to be sought in India, but in Southern Arabia. By אז the date of this voyage is made to fall in the period after the building of the temple and the palace, i.e., in the second half of Solomon's reign.

Constable: 2Ch 1:1--9:31

III. THE REIGN OF SOLOMON chs. 1--9

The Chronicler's main interest in David's reign, as we have seen, focused on the Davidic Covenant with its promises to David and his descendants. In recounting the events of Solomon's reign he proceeded to emphasize the temple that Solomon built. Almost everything he mentioned about Solomon ties in with the temple somehow. The writer of Kings, on the other hand, emphasized many different aspects of Solomon's reign, though his interest was particularly Solomon's fidelity to the Mosaic Covenant (1 Kings 1-11). In the rest of 2 Chronicles the writer likewise pointed out how the kings who succeeded Solomon cared for the temple and perpetuated temple worship.

When the Chronicler wrote his history there was controversy over the second temple (i.e., the temple that Ezra built). Some of the residents in and around Jerusalem opposed its construction (Ezra 4:4-24; Hag. 1:2-4). If the returned exiles were to renew their (Mosaic) covenant relationship with God, they had to have a temple. There they could obey the laws regarding expiation of sin, worship, and fellowship with God (cf. Exod. 25:8).

Furthermore, when the Chronicler lived the Israelites realized that God had not fulfilled the promises concerning David's son completely in Solomon's day or during any of his successors' reigns. They looked for a Messiah to appear who would be both a king and a priest. The prophets had given revelation that such a person would come someday. He would be a perfect king who would rule the whole world, not just Israel (Ps. 2; et al.). Moreover he would be a priest, not of the Aaronic order, but of the order of Melchizedek (Ps. 110; et al.). David was the first king of Israel who served as a faithful priest after this order. He personally offered sacrifices and led the people in worship as well as in government. David's successors on the throne did the same things. The prophets promised that Messiah would build a house (temple) for God. He would give attention to His people's worship of God and their fellowship with God. He would be a man of peace compared to David who was a man of war (1 Chron. 22:7-9). David's rule was the kind of rule the coming King would establish. Consequently the writer of Chronicles measured all David's successors by the standard of David and his kingdom.

Concern for temple worship marked David's rule, as we have seen in 1 Chronicles 17-29. The King who would fulfill God's covenant promises to David would have to possess similar zeal for temple worship (cf. John 2:17). The writer viewed Solomon as a second David and compared him to David as Joshua compares to Moses.² The Chronicler reviewed the histories of David's successors to see if any one of them was that King. He showed in 2 Chronicles that none was. He was yet to come.

When Solomon began to rule he stepped onto a political stage in the ancient Near East that God had prepared. There were no major empires reaching out to conqueror surrounding territories because these empires had internal problems that demanded their attention. Some of them were experiencing harassment from their neighbors. Consequently Solomon was free to solidify David's gains in an atmosphere of peace.

Constable: 2Ch 8:1--9:31

E. Solomon's Successes chs. 8-9

This section of the text is similar to 1 Chronicles 18-21. Those chapters showed how God did keep His promises to David that the Chronicler recorded in 1 Chronicles 17:8-12. These chapters (8-9) show how God kept His promise to Solomon in 1:12 and 7:17-18.

Constable: 2Ch 8:1-11

1. Solomon's political success 8:1-11

God blessed Solomon by giving him good relations with King Hiram of Tyre (v. 1). Hiram evidently returned the cities Solomon had previously given to him (v. 2; cf. 1 Kings 9:10-14). Solomon developed these towns. Solomon also captured more territory and fortified many cities. Moreover he controlled the native Canaanite population (v. 8). Verse 3, which is very brief, is the only reference in Chronicles to Solomon's military activity. Everywhere else his image is that of a peaceful king (1 Chron. 22:9).

Constable: 2Ch 8:12-16

2. Solomon's religious success 8:12-16

Solomon was faithful to perform what the Mosaic Law required in ritual worship. In this he succeeded, though in his heart he departed from the Lord. The Chronicler gave him credit where credit was due and did not draw attention to his failings.

"This verse [v. 16] represents an important literary mark in the story of the Chronicler, concluding the long section that began at 2:1. A similar phrase to so the temple of the LORD was finished' occurs in 29:35, as the Chronicler concluded his account of the restoration of the temple service under Hezekiah."¹⁷

Constable: 2Ch 8:17--9:29

3. Solomon's economic success 8:17-9:28

God gave Solomon wisdom and wealth as He had promised (1:12). The location of Ophir (8:18) is uncertain. Scholars have suggested India, Somaliland on the east coast of Africa, West Arabia, and South Arabia.

The Queen of Sheba attested to Solomon's wisdom (9:1-12). God's purpose for Israel was that she should draw the nations to Yahweh (Exod. 19:5-6). We see Israel realizing this purpose partially in this queen's visit to Solomon. She came to listen to him, and she brought gifts to him (cf. Isa. 2:3; 60:3, 5-6; Hag. 2:7).

"Negotiations with Solomon concerning trade in aromatic resins were to be expected. Frankincense and myrrh were in high demand for use in pharmacopoeia and cosmetics, embalming and religious offerings (Isa 60:6; Jer 6:20). Frankincense and myrrh ranked alongside gold for trade and as gifts for a king."¹⁸

"The Queen of Sheba who came to Jerusalem with much wealth and found that she had only imagined the half of the king's wisdom gives a dramatic picture of the hope that the Chronicler, along with the prophets, had vested in the Davidic kingship."¹⁹

"The impression made upon the Queen of Sheba shows the power that belongs to the children of God to bring God to those who are, figuratively speaking, far off'."²⁰

Other Gentile nations also contributed greatly to Solomon's wealth (vv. 22-24). God brought this wealth to Solomon because of his obedience. Nevertheless Solomon only partially fulfilled God's promises. Their complete fulfillment awaited the appearance of the perfectly obedient Son of David.

Guzik: 2Ch 8:1-18 - Achievements of Solomon

2 Chronicles 8 - Achievements of Solomon

A. Solomon and the surrounding nations.

1. (1-6) The dominion of Solomon.

It came to pass at the end of twenty years, in which Solomon had built the house of the LORD and his own house, that the cities which Hiram had given to Solomon, Solomon built them; and he settled the children of Israel there. And Solomon went to Hamath Zobah and seized it. He also built Tadmor in the wilderness, and all the storage cities which he built in Hamath. He built Upper Beth Horon and Lower Beth Horon, fortified cities with walls, gates, and bars, also Baalath and all the storage cities that Solomon had, and all the chariot cities and the cities of the cavalry, and all that Solomon desired to build in Jerusalem, in Lebanon, and in all the land of his dominion.

a. At the end of twenty years: It took Solomon seven years to build the temple and 13 years to build his palace. At the end of these twenty years his kingdom was secure, stable, and blessed.

b. He also built . . . He built . . . and all that Solomon desired to build in Jerusalem: This passage reflects Solomon's great heart and ambition as a builder. He energetically settled new cities and built storage cities, fortifications, chariot cities, and cities of the cavalry.

i. A problem comes in reconciling the mention of the cities that Hiram gave to Solomon, because 1 Kings 9:11-14 indicates that they were given by Solomon to Hiram. "While textual disturbance is possible, it seems more probable that they had been returned to Solomon, either because they were unacceptable (1 Kings 9:12-13) or because they had been collateral for a loan (1 Kings 9:14)." (Selman)

ii. Sadly, this new emphasis on chariots and cavalry shows that Solomon did not take God's word as seriously as he should. In Deuteronomy 17:16, God spoke specifically to the future kings of Israel: But he shall not multiply horses for himself. It would be much better of Solomon had the heart reflected in Psalm 20:7: Some trust in chariots, and some in horses; but we will remember the name of the LORD our God.

2. (7-10) Solomon and the conquered peoples of his dominion.

All the people who were left of the Hittites, Amorites, Perizzites, Hivites, and Jebusites, who were not of Israel; that is, their descendants who were left in the land after them, whom the children of Israel did not destroy; from these Solomon raised forced labor, as it is to this day. But Solomon did not make the children of Israel servants for his work. Some were men of war, captains of his officers, captains of his chariots, and his cavalry. And others were chiefs of the officials of King Solomon: two hundred and fifty, who ruled over the people.

a. From these Solomon raised forced labor: Solomon's practice of using the people of neighboring conquered nations as forced labor is also described in 1 Kings 5:15-18.

b. Solomon did not make the children of Israel servants for his work: Israelites were used for the work of building the temple and Solomon's palace, but they were not forced labor (1 Kings 5:13-14). They were often used in the management of the forced labor (who ruled over the people).

B. Solomon and the daughter of Pharaoh.

1. (11) Solomon marries an Egyptian princess.

Now Solomon brought the daughter of Pharaoh up from the City of David to the house he had built for her, for he said, "My wife shall not dwell in the house of David king of Israel, because the places to which the ark of the LORD has come are holy."

a. Solomon brought the daughter of Pharaoh up from the City of David to the house he had built for her: This marriage to a princess of Egypt was the first of Solomon's many unwise marriages (1 Kings 11:1-3). These unwise marriages launched the spiritual downfall of Solomon.

b. My wife shall not dwell in the house of David king of Israel, because the places to which the ark of the LORD has come are holy: With this, Solomon admitted that his wife was an unbeliever and unholy - yet he married her just the same. This led Solomon along a remarkably wicked path (1 Kings 11:4-8).

i. "Is not this a proof that he considered his wife to be a heathen, and not proper to dwell in a place which had been sanctified? Solomon had not yet departed from the true God." (Clarke)

ii. "Solomon had, against the law of God, married this and other strange wives, for politic ends no doubt, and as hoping that by his wisdom he could reclaim them, or at least rule them. . . . Howbeit afterwards, overcome by the importunities of his strange wives, he yielded to them shamefully. Watch, therefore, and beware." (Trapp)

iii. "To build a house for Pharaoh's daughter outside the Holy City is to open its gates sooner or later to Pharaoh's gods." (Morgan)

iv. "The blessedness of the marriage tie depends on whether the twain are one in spirit, in a common love for Christ, and endeavour for his glory. Nothing is more terrible than when either admits in the secrecy of the heart, concerning the other, My husband or my wife cannot accompany me into the holy places where I was reared, and in which my best life finds its home." (Meyer)

2. (12-16) The order of Solomon's administration.

Then Solomon offered burnt offerings to the LORD on the altar of the LORD which he had built before the vestibule, according to the daily rate, offering according to the commandment of Moses, for the Sabbaths, the New Moons, and the three appointed yearly feasts; the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Tabernacles. And, according to the order of David his father, he appointed the divisions of the priests for their service, the Levites for their duties (to praise and serve before the priests) as the duty of each day required, and the gatekeepers by their divisions at each gate; for so David the man of God had commanded. They did not depart from the command of the king to the priests and Levites concerning any matter or concerning the treasuries. Now all the work of Solomon was well-ordered from the day of the foundation of the house of the LORD until it was finished. So the house of the LORD was completed.

a. Solomon offered burnt offerings: In accordance with the commanded morning and evening sacrifices (according to the daily rate as mentioned in Numbers 28:1-8) Solomon administrated the burnt offering for Israel. He also observed the other sacrifices commanded by the Law of Moses.

b. According to the order of David his father, he appointed the divisions of the priests for their service: Solomon carried forth the administration for the temple service as it was originally organized by King David (1 Chronicles 24).

c. Now all the work of Solomon was well-ordered: This was a reflection of his great wisdom and an answer to his prayer for help in leading the kingdom of Israel (1 Kings 3).

3. (17-18) Solomon's sea trading.

Then Solomon went to Ezion Geber and Elath on the seacoast, in the land of Edom. And Hiram sent him ships by the hand of his servants, and servants who knew the sea. They went with the servants of Solomon to Ophir, and acquired four hundred and fifty talents of gold from there, and brought it to King Solomon.

a. Then Solomon went to Ezion Geber and Elath on the seacoast: This was unusual for an Israelite king, because the people of Israel were not known for their accomplishments at sea. Solomon boldly led the people of Israel into new ventures.

i. " 'Ezion Geber and Elath' were ports at the north end of the Gulf of Aqaba that provided a strategic commercial access southward into the Red Sea and beyond." (Payne)

ii. "Solomon probably bore the expenses, and his friend, the Tyrian king, furnished him with expert sailors; for the Jews, at no period of their history, had any skill in maritime affairs, their navigation being confined to the lakes of their own country, from which they could never acquire any nautical skill." (Clarke)

b. They went with the servants of Solomon to Ophir, and acquired four hundred and fifty talents of gold from there: It is hard to say with certainty where the land of Ophir was. Some suggest it was in southern Arabia or the eastern coast of Africa. This shows the great enterprise and industriousness of Solomon's administration.

i. "No man knows certainly, to this day, where this Ophir was situated. There were two places of this name; one somewhere in India, beyond the Ganges, and another in Arabia, near the country of the Sabaeans, mentioned by Job 22:24." (Clarke)

© 2006 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: 2 Chronicles (Pendahuluan Kitab)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 2 Chronicles (Garis Besar)

• SOLEMN OFFERING OF SOLOMON AT GIBEON. (2Ch 1:1-6)
• HIS CHOICE OF WISDOM IS BLESSED BY GOD. (2Ch 1:7-13)
• HIS STRENGTH AND WEALTH. (2Ch 1:14-17)
• SOLOMON'S LABORERS FOR BUILDING THE TEMPLE. (2Ch 2:1-2)
• HIS MESSAGE TO HURAM FOR SKILFUL ARTIFICERS. (2Ch 2:3-10)
• HURAM'S KIND ANSWER. (2Ch 2:11-18)
• PLACE AND TIME OF BUILDING THE TEMPLE. (2Ch 3:1-2)
• MEASURES AND ORNAMENTS OF THE HOUSE. (2Ch 3:3-7)
• DIMENSIONS, &C., OF THE MOST HOLY HOUSE. (2Ch 3:8-13)
• ALTAR OF BRASS. (2Ch 4:1)
• MOLTEN SEA. (2Ch 4:2-5)
• THE TEN LAVERS, CANDLESTICKS, AND TABLES. (2Ch 4:6-18)
• THE DEDICATED TREASURES. (2Ch 5:1)
• BRINGING UP OF THE ARK OF THE COVENANT. (2Ch 5:2-13)
• SOLOMON BLESSES THE PEOPLE AND PRAISES GOD. (2Ch. 6:1-41)
• GOD GIVES TESTIMONY TO SOLOMON'S PRAYER; THE PEOPLE WORSHIP. (2Ch 7:1-3)
• SOLOMON'S SACRIFICES. (2Ch 7:4-11)
• GOD APPEARS TO HIM. (2Ch 7:12-22)
• SOLOMON'S BUILDINGS. (2Ch 8:1-6)
• THE CANAANITES MADE TRIBUTARIES. (2Ch 8:7-11)
• SOLOMON'S FESTIVAL SACRIFICES. (2Ch 8:15-18)
• THE QUEEN OF SHEBA VISITS SOLOMON; SHE ADMIRES HIS WISDOM AND MAGNIFICENCE. (2Ch 9:1-12)
• HIS RICHES. (2Ch. 9:13-28)
• REHOBOAM REFUSING THE OLD MEN'S GOOD COUNSEL. (2Ch 10:1-15)
• REHOBOAM, RAISING AN ARMY TO SUBDUE ISRAEL, IS FORBIDDEN BY SHEMAIAH. (2Ch. 11:1-17)
• HIS WIVES AND CHILDREN. (2Ch 11:18-23)
• REHOBOAM, FORSAKING GOD, IS PUNISHED BY SHISHAK. (2Ch 12:1-12)
• HIS REIGN AND DEATH. (2Ch 12:13-16)
• ABIJAH, SUCCEEDING, MAKES WAR AGAINST JEROBOAM, AND OVERCOMES HIM. (2Ch. 13:1-20)
• ASA DESTROYS IDOLATRY. (2Ch 14:1-5)
• HAVING PEACE, HE STRENGTHENS HIS KINGDOM WITH FORTS AND ARMIES. (2Ch 14:6-8)
• HE OVERCOMES ZERAH, AND SPOILS THE ETHIOPIANS. (2Ch 14:9-15)
• JUDAH MAKES A SOLEMN COVENANT WITH GOD. (2Ch 15:1-15)
• ASA, BY A LEAGUE WITH THE SYRIANS, DIVERTS BAASHA FROM BUILDING RAMAH. (2Ch 16:1-14)
• JEHOSHAPHAT REIGNS WELL AND PROSPERS. (2Ch 17:1-6)
• HE SENDS LEVITES TO TEACH IN JUDAH. (2Ch 17:7-11)
• HIS GREATNESS, CAPTAINS, AND ARMIES. (2Ch 17:12-19)
• JEHOSHAPHAT AND AHAB GO AGAINST RAMOTH-GILEAD. (2Ch. 18:1-34)
• JEHOSHAPHAT VISITS HIS KINGDOM. (2Ch 19:1-4)
• HIS INSTRUCTIONS TO THE JUDGES. (2Ch 19:5-7)
• TO THE PRIESTS AND LEVITES. (2Ch 19:8-11)
• JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21)
• THE OVERTHROW OF HIS ENEMIES. (2Ch 20:22-30)
• HIS REIGN. (2Ch 20:31-37)
• JEHORAM SUCCEEDS JEHOSHAPHAT. (2Ch 21:1-4)
• HIS WICKED REIGN. (2Ch 21:5-7)
• EDOM AND LIBNAH REVOLT. (2Ch 21:8-17)
• AHAZIAH SUCCEEDING JEHORAM, REIGNS WICKEDLY. (2Ch 22:1-9)
• ATHALIAH, DESTROYING THE SEED ROYAL SAVE JOASH, USURPS THE KINGDOM. (2Ch 22:10-12)
• JEHOIADA MAKES JOASH KING. (2Ch 23:1-11)
• ATHALIAH SLAIN. (2Ch 23:12-15)
• JEHOIADA RESTORES THE WORSHIP OF GOD, AND SETTLES THE KING. (2Ch 23:16)
• JOASH REIGNS WELL ALL THE DAYS OF JEHOIADA. (2Ch 24:1-14)
• JEHOIADA BEING DEAD. (2Ch 24:15-16)
• JOASH FALLS INTO IDOLATRY. (2Ch 24:17-22)
• HE IS SLAIN BY HIS SERVANTS. (2Ch 24:23-27)
• AMAZIAH BEGINS TO REIGN WELL. (2Ch 25:1-4)
• HAVING HIRED AN ARMY OF ISRAELITES AGAINST THE EDOMITES, AT THE WORD OF A PROPHET HE LOSES A HUNDRED TALENTS AND DISMISSES THEM. (2Ch 25:5-10)
• HE PROVOKES JOASH TO HIS OVERTHROW. (2Ch 25:17)
• UZZIAH SUCCEEDS AMAZIAH AND REIGNS WELL IN THE DAYS OF ZECHARIAH. (2Ch 26:1-8)
• HIS BUILDINGS. (2Ch 26:9-10)
• HIS HOST, AND ENGINES OF WAR. (2Ch 26:11-15)
• HE INVADES THE PRIEST'S OFFICE, AND IS SMITTEN WITH LEPROSY. (2Ch 26:16-21)
• JOTHAM, REIGNING WELL, PROSPERS. (2Ch 27:1-4)
• HE SUBDUES THE AMMONITES. (2Ch 27:5-9)
• AHAZ, REIGNING WICKEDLY, IS AFFLICTED BY THE SYRIANS. (2Ch. 28:1-21)
• HIS IDOLATRY IN HIS DISTRESS. (2Ch 28:22-27)
• HEZEKIAH'S GOOD REIGN. (2Ch 29:1-2)
• HE RESTORES RELIGION. (2Ch 29:3-11)
• THE HOUSE OF GOD CLEANSED. (2Ch. 29:12-36)
• HEZEKIAH PROCLAIMS A PASSOVER. (2Ch 30:1-12)
• THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (2Ch 30:13-27)
• THE PEOPLE FORWARD IN DESTROYING IDOLATRY. (2Ch 31:1-10)
• HEZEKIAH APPOINTS OFFICERS TO DISPOSE OF THE TITHES. (2Ch 31:11-19)
• HIS SINCERITY OF HEART. (2Ch 31:20-21)
• SENNACHERIB INVADES JUDAH. (2Ch. 32:1-20)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ch 32:21-23)
• HEZEKIAH'S SICKNESS AND RECOVERY. (2Ch 32:24-26)
• HIS RICHES AND WORKS. (2Ch 32:27-33)
• MANASSEH'S WICKED REIGN. (2Ch 33:1-10)
• HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM. (2Ch 33:11-19)
• HE DIES AND AMON SUCCEEDS HIM. (2Ch 33:20-25)
• JOSIAH'S GOOD REIGN. (2Ch 34:1-2)
• HE DESTROYS IDOLATRY. (2Ch 34:3-7)
• HE REPAIRS THE TEMPLE. (2Ch 34:8-18)
• AND, CAUSING THE LAW TO BE READ, RENEWS THE COVENANT BETWEEN GOD AND THE PEOPLE. (2Ch 34:19-33)
• JOSIAH KEEPS A SOLEMN PASSOVER. (2Ch. 35:1-19)
• HIS DEATH. (2Ch 35:20-27)
• JEHOAHAZ, SUCCEEDING, IS DEPOSED BY PHARAOH. (2Ch 36:1-4)
• JEHOIAKIM, REIGNING ILL, IS CARRIED INTO BABYLON. (2Ch 36:5-8)
• ZEDEKIAH'S REIGN. (2Ch 36:11-21)
• CYRUS' PROCLAMATION. (2Ch 36:22-23)

TSK: 2 Chronicles 8 (Pendahuluan Pasal)

Overview

2Ch 8:1, Solomon’s buildings; 2Ch 8:7, The Canaanites which were left, Solomon makes tributaries, but the Israelites rulers; 2Ch 8:11, Pharaoh’s daughter removes to her house; 2Ch 8:12, Solomon’s yearly solemn sacrifices; 2Ch 8:14, He appoints the priests and Levites to their places; 2Ch 8:17, The navy fetches gold from Ophir.

Poole: 2 Chronicles 8 (Pendahuluan Pasal)

CHRONICLES CHAPTER 8

Solomon’ s buildings, 2Ch 8:1-6 . The heathen who remained in the land he maketh tributaries; but the Israelites rulers, 2Ch 8:7-11 . His yearly solemn sacrifices: he appointeth to the priests and Levites their places, 2Ch 8:12-16 . The navy fetcheth gold from Ophir, 2Ch 8:17,18 .

MHCC: 2 Chronicles 8 (Pendahuluan Pasal)

Solomon's buildings and trade.

Matthew Henry: 2 Chronicles (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Second Book of Chronicles

This book begins with the reign of Solomon and the building of the temple, and continues the history of the kings of Judah thenceforward to the captivity and so concludes with the fall of that illustrious monarchy and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity to all those four celebrated ones of which Nebuchadnezzar dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself - Thou art that head of gold, and that lasted but about seventy years; The Persian monarchy, in several families, about 130; the Grecian, in their several branches, about 300; and 300 more went far with the Roman. But as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole monarchy, which continued considerable between 400 and 500 years, and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God: for all along the good kings prospered and the wicked kings suffered. The peaceable reign of Solomon we have (ch. 1-9), the blemished reign of Rehoboam (ch. 10-12), the short but busy reign of Abijah (ch. 13), the long and happy reign of Asa (ch. 14-16), the pious and prosperous reign of Jehoshaphat (ch. 17-20), the impious and infamous reigns of Jehoram and Ahaziah (ch. 21-22), the unsteady reigns of Joash and Amaziah (ch. 24, 25), the long and prosperous reign of Uzziah (ch. 26), the regular reign of Jotham (2Ch 27:1-9), the profane and wicked reign of Ahaz (ch. 28), the gracious glorious reign of Hezekiah (ch. 29-32), the wicked reigns of Manasseh and Amon (ch. 33), the reforming reign of Josiah (ch. 34, 35), the ruining reigns of his sons (ch. 36). Put all these together, and the truth of that word of God will appear, Those that honour me I will honour, but those that despise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity (namely, the two books of Chronicles, Ezra, and Nehemiah) have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but, though that should be allowed, the things are so very minute that we may be confident the foundation of God stands sure notwithstanding.

Matthew Henry: 2 Chronicles 8 (Pendahuluan Pasal)

In this chapter we are told, I. What cities Solomon built (2Ch 8:1-6). II. What workmen Solomon employed (2Ch 8:7-10). III. What care he took about a proper settlement for his wife (2Ch 8:11). IV. What a good method he put the temple-service into (2Ch 8:12-16). V. What trading he had with foreign countries (2Ch 8:17, 2Ch 8:18).

Constable: 2 Chronicles (Pendahuluan Kitab)

Introduction

For an explanation of the title, writer, date, scope, and purpose of this book, see my comments in my notes on 1 Chronicles. Second Chronicles continues the historical narrative begun in 1 Chronicles.

Message¹

Even though 1 and 2 Chronicles give one continuous story the emphasis in 2 Chronicles is different from that in 1 Chronicles. In 1 Chronicles the emphasis is the importance of the temple in national life. However in 2 Chronicles the emphasis is the impotence of the temple in national life. First Chronicles condemns rationalism in national life, the idea that we can get along without God. Second Chronicles condemns ritualism in national life, the idea that what satisfies God is external conformity rather than internal reality. First Chronicles emphasizes the importance of recognizing God in national life. Second Chronicles emphasizes the importance of following up that formal recognition with actual recognition in attitudes and actions. Second Chronicles is a negative lesson because in it we see that the Israelites' recognition of God was only formal, not actual.

In the first part of the book (chs. 1-9) we have the story of Solomon. It is a demonstration of the impotence and uselessness of merely formal religion. This comes through in four respects.

First, Solomon's inheritance was more than the throne of Israel. His throne only gave him the opportunity to fulfill God's purpose for his life. That purpose was to enable the people to acknowledge Yahweh's rule over them that the temple symbolized. This had been David's great passion in life. He wanted the people to realize that national strength came from submission to God's heavenly throne. Solomon appreciated that fact. When he offered his first sacrifice as king to God he did so at the old tabernacle, not at the temporary tent where the ark resided. He realized that Israel's strength lay in her relationship to God that the tabernacle symbolized. His temple was to become the tabernacle's successor. Solomon's real inheritance then was his opportunity to build the temple as a reminder to the people of how important it was for them to recognize Yahweh as their real Ruler.

Second, Solomon's greatness was not really his wealth and political influence. These were the results of his greatness. His real greatness lay in his humility before God and in his intercession for the people with God. He got away from these things, but when he began to reign he had the essentials of greatness.

Third, Solomon's service was not most importantly the administration of Israel, though he did that well. His primary service to the nation was the erection of the temple, which the writer emphasized.

Fourth, Solomon's failure was more significant than that he oppressed the people and that he set the stage for the division of the kingdom. It was essentially the fact that he ceased to recognize God's rule over him and his kingdom, the very thing the temple he had built promoted. His life became self-centered rather than God-centered. He stopped submitting to the Word of God. For Solomon the temple became only an outward form, not the expression of his inward life. It became an object of ritual rather than the expression of reality. In the years that followed, what had become true of Solomon became true of the whole nation.

In the second part of the book (chs. 10-36) we have the history of the nation Solomon ruled. It is an illustration of the impotence and uselessness of merely formal religion. Let me point this out in four respects.

First, the division of the kingdom resulted because Rehoboam did not acknowledge God's sovereignty over the nation in reality even though he did so formally. Rehoboam continued the true form of worship in Judah, but Jeroboam substituted a new form of worship in Israel. In both cases the worship was only a matter of formal observance, not a matter of reality. That is why both nations failed.

Second, the degeneracy of the kingdom of Judah, as well as Israel, continued because most of the kings and people that followed continued worship only as a matter of formal observance. This resulted too in increasing neglect of even the form. People do not continue to observe a form of worship that is devoid of power very long. Mere formalism dies eventually, as it should. The real issue in Judah was apostasy, infidelity.

Third, the reformations in the kingdom began at the temple. Asa restored the altar. Jehoshaphat sent messengers throughout the land to read the Word of God to the people. Joash renovated the temple. Hezekiah reopened it and revitalized worship in it. Josiah repaired it. In each case, conditions were appalling when these reformations began. In Asa's day the altar was in disrepair. In Jehoshaphat's day the people were ignorant of God's Word. In Joash's day Athaliah had damaged the temple. In Hezekiah's day no one came to the temple. Its doors were shut and its worship abandoned. In Josiah's day not one copy of the Law was available. When the king heard the copy that someone had found in the rubble of the temple read, he was completely unfamiliar with it. Throughout this period of history, about 350 years in chapters 10-36, the nation moved farther and farther from God.

Fourth, the ultimate disaster in the kingdom was the burning of the temple and the captivity of the people. All through the years Solomon's temple had stood as a reminder to the people to recognize God's rule over them as a nation. It had become a hollow symbol, the symbol of a formal ritualism rather than the symbol of a vital relationship. It was only fitting that when the nation ceased to exist and the people left their land the Babylonians destroyed the temple.

If 1 Chronicles teaches that it was necessary that the people recognize God, 2 Chronicles teaches that if that recognition is only formal and ceremonial it is not only useless but impotent.

That is the message of this book. If our recognition of God is only formal and not real, that recognition will be useless for us and impotent in us.

I would like to apply this lesson to us.

First, let me remind you of the similarity that exists between ourselves and the Israelites. They had a physical, material temple. We are a spiritual temple (1 Cor. 3:16; cf. 1 Pet. 2:4-10, esp. vv. 5, 9-10). As the presence of God filled Solomon's temple at its beginning, God's presence filled the church at its beginning (2 Chron. 5:13-14; Acts 2:1-4). As Solomon's temple was the center of national life in Israel, so the church is to be the center of international life in the world. As God intended Solomon's temple to remind His people of His heavenly rule over them, so God intended the church to remind all people of God's rule over them. As Solomon's temple became simply a symbol of a form of worship, so can the church. We must remember what we are here to do, namely to call people to recognize God's gracious and beneficent rule over them that can result in their blessing.

Second, let me point out some manifestations of formalism in the church today. One of these is insistence on doctrinal orthodoxy without a corresponding vital spiritual life. This is what James called dead faith (James 2:20). This can be the possession of both individual Christians and local churches. I do not mean to suggest that doctrinal orthodoxy is unimportant. I am not suggesting that we tear down the temple. But let us make sure that our theological edifice is having its full effect and not merely giving us a false sense of God's approval. It is possible to argue for the correctness of our views and to curse the person who does not share them. That is an evidence of formalism. It is possible to go to church faithfully and yet to live out of church as though there were no God. That is ritualism. It is possible to worship God earnestly and then to goof off at work. That is formalism, ritualism, empty hypocrisy.

Third, let me point out the consequences of formalism. The most serious consequence is not only that a church will fail to be what God wants it to be. It is also that it will fail to do what God has placed it on the earth to do. As Israel failed to bring the light of God's revelation to the world, the church can fail to do so too. Our nation and our world can rush headlong toward godlessness if we are content merely with playing church. We Christians can bear the marks of unworthy conduct, cowardice in the face of wrong, and carelessness about what is right. If we do, we will be useless and impotent. Why is the modern church unlike the Jerusalem church in Acts 2? It is different because of formalism, ritualism, lack of reality. The world has no time or patience with formalism. Why are so many local churches not growing? They are stagnant because the Christians in them are just going through motions. There is no evidence to others that they are anything but useless and impotent. Is your Christian life vital, or are you just going through motions?

Constable: 2 Chronicles (Garis Besar)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

B. The building of the temple 2:1-5:1

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

3. The temple furnishings 3:10-5:1

C. The dedication of the temple 5:2-7:10

1. The installation of the ark 5:2-14

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

4. The celebration of the people 7:1-10

D. God's blessings and curses 7:11-22

E. Solomon's successes chs. 8-9

1. Solomon's political success 8:1-11

2. Solomon's religious success 8:12-16

3. Solomon's economic success 8:17-9:28

4. Solomon's death 9:29-31

IV. The reigns of Solomon's successors chs. 10-36

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

1. Summary of Jehoshaphat's reign 17:1-6

2. The strength of Jehoshaphat's kingdom 17:7-19

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

5. Victory over the Moabite-Ammonite alliance 20:1-30

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

1. The cleansing and rededication of the temple ch. 29

2. Hezekiah's Passover 30:1-31:1

3. Re-establishment of proper worship 31:2-21

4. The invasion by Sennacherib 32:1-23

5. Hezekiah's humility and greatness 32:24-33

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Chronicles (Pendahuluan Kitab)

THE SECOND BOOK OF PARALIPOMENON.

INTRODUCTION.

As the former Book shews how David was chosen to rule over God's peculiar people, so this [Book] explains briefly the reign of Solomon, in the nine first chapters; and in the rest, that of nineteen of his successors, who governed two tribes till the captivity, while Israel was divided. (Worthington)

Gill: 2 Chronicles (Pendahuluan Kitab)

INTRODUCTION TO 2 CHRONICLES

This, and the preceding, were but one book originally, but divided into two because of the size of it, so that this is only a continuation of the former history; that ends at the death of David; this begins with the reign of Solomon, goes through that, and the reigns of all the kings of the house of David; of the kings of Judah only, after the separation of the ten tribes, quite down to the captivity of Judah in Babylon, and reaches to the deliverance of the Jews from thence by Cyrus, and contains an history of four hundred and seventy nine years. It treats not at all of the kings of Israel, after the separation, only of the kings of Judah, through whom the line of the Messiah was drawn; and though it omits several things recorded of them in the book of Kings, yet it gives abundance of anecdotes not to be met with there, which are of great use and advantage in history to know.

Gill: 2 Chronicles 8 (Pendahuluan Pasal)

INTRODUCTION TO 2 CHRONICLES 8

This chapter contains much the same, with a little variation, as what is related in 1Ki 9:10.