1 Chronicles 29: A Verbose Farewell

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I noticed an interesting change in this chapter. Elsewhere, the Temple is referred to as “house” (as in “the house of the LORD”). In this chapter (and, as far as I can tell without putting in an absurd amount of work, this chapter only), however, the Temple is referred to twice as a “palace” (1 Chron. 29:1, 1 Chron. 29:19). Of course, I’m a little out of my depth linguistically, and must have faith that the fine translators and editors over at RSV-HQ have made this change to reflect a change in word use in the Hebrew. If that’s the case, it’s interesting to wonder why that might be. Was the Chronicler using a new source? Did he compose this chapter himself (and therefore used the more commonly used word of his own time) while he primarily used sources elsewhere?

The Freewill Offering

This chapter gives us David’s fundraising solicitation to the upper echelons of Israelite society, his prayful speech (or speechful prayer), and ends with Solomon’s succession.

David’s solicitation is quite adept. He begins by reminding the assembled notables that Solomon is so very young and so very inexperienced (because David just will not let up on the poor kid), and building the Temple is such a very big job. The implication being that they cannot count on Solomon to accomplish the task. If they want it done right, they are going to have to get involved.

He then throws in a bit about how important it is that the Temple be built right. After all, he reminds them, it isn’t being built for men, but for God!

Finally, David goes into a lengthy description of all that he, himself, has already contributed, setting the example not just for a donation, but for a very large donation. This also has a guilting effect (“I gave, how about you?”).

So he a) outlines the work to be done, b) emphasizes the importance of the work, and c) provides a tangible call to action with a personal lead to follow. This guy is a pro.

Unsurprisingly, he’s quite successful, and the Chronicler gives us a list of all the nice stuff that was donated to the cause. Among the items listed are precious stones, which we are told were given into the care of Jehiel the Gershonite (likely the same as Jehieli the Gershonite, named in 1 Chron. 26:21, who is in charge of the Temple treasuries). They are the only items that are listed as being placed in the care of a specific person, for some reason.

The donation list also names a quantity of darics, which are Persian minted coins. Since it seems that these were introduced by Darius I, we have a problem. I wonder if the Chronicler might not know of darics being committed for the building of the second Temple, and assumed that they would have been for the first as well. Or perhaps this was a deliberate fudging for the sake of mirroring.

In fact, the whole episode of the freewill offering may be an attempt at mirroring, as Exodus 35 has Moses doing the same thing for the construction of the tabernacle.

(Just as a point of interest, the list of what David claims he gave is rather conservative compared to what we’ve seen before. In 1 Chron. 29:3-5, he has set aside 3,000 talents of gold and 7,000 talents of silver (plus additional gold and silver for stuff that will go into the Temple), whereas in 1 Chron. 22:14, he’s set aside 100,000 talents of gold and a full million talents of silver.)

The Prayer

The funds received, David leads his people in a prayer that seems fairly standard as far as prayers go: God is great and powerful, all good things come from him, the people are very grateful, everyone is humbled. But there are a few details worth mentioning.

David mentions several times that good things come from God, and even goes so far as to say that the donations they are celebrating were just giving back to God what had come from him in the first place. This is in line with the idea that faithfulness leads to prosperity (and the corollary, that failure to follow the rules will lead to ruin).

In 1 Chron. 29:15, David describes the people as “strangers” and “sojourners” (or “aliens” and “transients”, depending on your translator) before God. Apparently, this has tripped a few people, who think it means that we are strangers to God (and so unknown to him), which would indeed be really weird. However, on my first – and, I believe, correct – reading, the words refer to a relative social position. It’s meant as a humbling, rather than literal, expression.

Finally, David adds a personal prayer (or personalized on the nation’s behalf, I suppose) that God keep Solomon in line and that he builds the much-discussed Temple, “for which I have made provision” (1 Chron. 29:29, because David really wants to make sure that everyone knows how much work he’s done on the project).

The people worship God and make their obeisances to David. My New Bible Commentary notes that the same word is used in both cases (p.384), but that most translators choose to distinguish between the particular kind of prostration that happens before God and the prostration that happens before a king. This is where we get into that tricky area of literal translations versus translations that preserve meaning or intent, and is precisely why I have utterly discounted translation as a career path.

Then comes the sacrifices, rather large at a thousand bulls, a thousand rams, a thousand lambs, and assorted other titbits. At the end of this, they have a huge party.

The End Of An Era

At the end of all this, we’re told that they made Solomon king a second time (1 Chron. 29:22). This could mean that they re-acknowledged his position (which might have been a little confusing, since his father was still living), or it could simply be a harmonization with 1 Chron. 23:1 to account for his being made king twice.

The Anointing of Solomon, by Cornelis de Vos, 1630

The Anointing of Solomon, by Cornelis de Vos, 1630

When Solomon is anointed king (or “prince for the Lord”, 1 Chron. 29:22), Zadok is named as his priest. It’s strange to see Zadok named alone, as opposed to co-priests with Abiathar. It seems to jump the gun a little, since David does not appear to be dead at this point in the narrative. However, we know from 1 Kings 2:26-27 that one of Solomon’s early acts was to depose Abiathar because of his support for Solomon’s half-brother, Adonijah, when he attempted to name himself as David’s successor. Zadok, who conspired to put Solomon forward instead in 1 Kings 1, seems to have benefited from his choice.

We are told that all the leaders, all the mighty men, and all of David’s other sons pledged their allegiance to Solomon. The mention of David’s other sons seems rather pointed. It could be a reference to Adonijah’s actions in 1 Kings 1:49-53, where he publicly pledged his support for Solomon in exchange for his life. Or it could just be to inform the reader that Solomon’s rule was uncontested, that there was no dynastic in-fighting in this idyllic, archetypal kingdom. The fact that Solomon was not David’s firstborn would be reason enough for readers to assume that his ascension may not have been particularly straightforward, and perhaps the Chronicler wanted to nip that quick.

In summary, we are told that David (named here as the son of Jesse, tying the boy shepherd to the elderly king) reigned for 40 years, 7 of which were in Hebron and 33 in Jerusalem. He died old, rich, and honoured.

For more information, consult The Chronicles of Samuel the SeerThe Chronicles of Nathan the Prophet, or The Chronicles of Gad the Seer. You may need a time machine, though, since none of these books remains extant.

Omitted from the Chronicler’s version, we have David’s rape of Bathsheba and the murder of her husband, Absalom’s rebellion, and Adonijah’s attempted coup. In other words, anything that might have painted Israel under David’s rule as less than idyllic.

1 Chronicles 28: Passing the Baton, Continued

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Much of this chapter is a repeat of 1 Chronicles 22, where David entrusts Solomon with crown and Temple, and reminds him to follow God’s rules. I suspect that this was done for literary effect, so that David’s passing of the baton brackets the description of the baton to be passed.

The main difference between the two chapters is that former implied a private audience between father and son, whereas this time the speech is very public.

Gathering the Band

David begins by gathering together all the notables of Israel: The federal and tribal officials, the stewards, the army commanders, David’s Mighty Men, and all the distinguished warriors.

To make his speech, David rises to his feet (1 Chron. 28:2). This struck me as a little odd, given the power dynamics. In many cultures, a throne is a symbol of royal power, and it is the privilege of a king to remain seated while all others must stand in his presence. That may or may not be the cultural custom in Israel, except that the Chronicler makes a point to mention David standing. That’s very suspicious.

In reading James Bradford Pate’s commentary on the use of the term “my brethren” in David’s address to his officials, I wondered if his standing might not be a form of self-debasement. The word and the gesture, taken together, bring David to the same level as his officials, emphasizing their unity. Or something like that. Which still leaves the why, but then I think we’re getting into theology.

Another possibility is proposed by the New Bible Commentary: “In normal circumstances, as many archaeological discoveries suggest, David would have spoken seated, the more so because of his age. His standing emphasizes the religious nature of the occasion” (p.383).

If that’s the case, the use of the phrase “my brethren” might still be related. But the point would be that this is not just a speech, but a consecration of Solomon’s reign – a melding of the political and the religious.

The Speech

David begins by addressing his officials. It begins with the same speech we’ve seen so many times: David really wanted to be the one to build the Temple, and he went as far as to make all the preparations for construction, but God forbade him.

Here, David agrees with himself, that God won’t allow him to build the Temple because he has shed blood (compare 1 Chron. 28:3 to 1 Chron. 22:8). It’s worth noting that David is the only one to make this claim (though he talks as if he’s quoting God directly in 1 Chron. 22). When God speaks through a prophet, however, the reason is that he’s always been a tent god and needs a little more time to ease into a new way of living (1 Chron. 17:4-6, 2 Sam. 7:5-7). A possible reading is that the stuff about the blood is David’s own invention, perhaps the product of his conscience. Which, of course, brings up a whole can of worms about whether David is a reliable source for knowing what God thinks or feels.

In any case, David comforts himself with the fact that God may not have chosen him to build the Temple, but he did choose him to father a dynasty that would rule for ever (oops), and that God has chosen Judah to lead Israel. Brant Clements, of Both Saint and Cynic, notes that the Chronicler does not narrate this choosing – it’s simply assumed that the reader would be familiar with the story. Unfortunately for us, while we do have a story where God chooses David from among his siblings (1 Sam. 16), we do not have a story in which he chooses Judah.

Further, while God has given David many sons, he has chosen Solomon to be his successor, and to be the one who will build the Temple.

When he spoke to his people in 1 Chron. 22:17-19, he implored them to help Solomon. Here, he does much the same thing, albeit in a different way. He warns them that Solomon’s kingdom will be established forever, but only if he manages to keep God’s commandments and ordinances. Therefore, the people of Israel must help him out by keeping the commandments themselves, so that they can keep this lovely land and be able to leave to their descendants.

To Solomon

David next addresses his own son, warning him to serve God “with a whole heart and with a willing mind” (1 Chron. 28:9). This is important because, according to David, God can read minds. So no funny business! (Critics of the Bible will often point out that God’s omniscience can be a little spotty – compare David’s statement here to Gen.22:12, for example, where God must stage an elaborate (and rather horrifying) test in order to find out how Abraham really feels about him.)

Solomon examines the plans of the temple, by Jean-Baptiste Claude Eugène Guillaume

Solomon examines the plans of the temple, by Jean-Baptiste Claude Eugène Guillaume

Sounding like a preacher, David tells his son that “if you seek him [God”, he will be found by you; but if you forsake him, he will cast you off for ever” (1 Chron. 28:9). He then closes by telling Solomon that he has been chosen by God to build the Temple, so he must be strong and do it. This really lacks the punch of 1 Chron. 22:16’s “Arise and be doing!”

Having make his speeches, David presents Solomon with the blueprints he’s drawn up for the Temple, his plans for how the Temple jobs should be allocated, and minutiae like how much the gold and silver vessels used in services should weigh, etc. Solomon may get the credit for building the Temple, but it’s clear that David isn’t going to let him do much more than rubber stamp.

The passage is terribly boring, but there were a few details that jumped out at me. The first is the mirroring of Exodus 25: David handing his instructions to Solomon here feels awfully similar to God handing his instructions to Moses in Exodus.

There’s also a reference to the instructions being written down “from the hand of the Lord” (1 Chron. 28:19). Does this imply a written text to which the Chronicler has access? Or of whose existence the Chronicler is aware? Are we meant to understand that God, himself, wrote out the instructions, or that he “wrote” them using David as a conduit? It’s a throwaway line that receives no clarification, despite the questions it raises (at least to a modern reader).

Finally, David gives Solomon instructions for a “golden chariot of the cherubim that spread their wings and covered the ark of the covenant” (1 Chron. 28:18). This description sounds an awful lot like the “mercy seat” described in Exodus 25:17-22, which was built under Moses’s direction. Is this referring to something else, or do we have here a secondary origin story?

David closes off the chapter by encouraging Solomon to be strong and courageous, because God will not fail or forsake him… at least until after the Temple is finished.



1 Chronicles 26-27: More Officials

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I mentioned in my last post that, while 1 Chron. 26 deals with more Temple-related positions, I was going to lump it in with the civic positions of 1 Chron. 27 for the sake of I-wanted-to-go-to-bed.

It’s a good thing, too, because there are parts of 1 Chron. 26 that gave me some trouble. I suspect that there’s been some textual garbling, or perhaps I’m just overtired (I write – though it won’t be posted for a month – as my son begins kindergarten, and adjusting to the new routine is taking its toll on everyone!).

In any case, on with post!

The Gatekeepers

We begin with the gatekeepers, whose gates will not be built for quite a while. Even if we accept that David did all of the planning work for the Temple, assembled all the materials, and then assigned the gatekeepers just before his death, 1 Kgs 9:10 tells us that the Temple still won’t be built until 20 years into Solomon’s reign. Given that we’ve already been told that David hasn’t bothered to count anyone under the age 20, the very youngest of the men he selects will be around 40 years old by the time any gates are around for them to keep. There’s a pretty good chance that many of these men will die before they ever see the job they’ve been assigned.

The chiefs of the army, by James Tissot

The chiefs of the army, by James Tissot

The only way to get around this is if we assume that David lived on for nearly two decades after he ceded his crown to Solomon. In which case, these assignments may have been given on his deathbed, perhaps as the Temple neared completion. Or perhaps the Chronicler is merely attributing to David what his sources (or the sources of his sources) had attributed to Solomon because he had a personal/theological/political reason to connect David directly to the origins of these positions. I’ll let Occam decide.

The leadership of the gatekeepers is held by a handful of families:

From among the Korahites, we get Meshelemiah son of Kore, who is descended from Asaph. He is joined by his sons: Zechariah (who upgraded from guarding the tent of meeting in 1 Chron. 9:21), Jediael, Zebadiah, Jathniel, Elam, Jehohanan, and Eliehoenai. Altogether, there are 18 members of his group.

In Obededom’s family, we get his sons: Shemaiah, Jehozabad, Joah, Sachar, Nethanel, Ammiel, Issachar, and Peullethai. Shemaiah’s sons, who were men of “great ability” (1 Chron. 26:6) were: Othni, Rephael, Obed, Elzabad, Elihi, and Semachiah. Altogether, there were 62 men in this from descended from Obededom (though he is described as being in a group of 68 in 1 Chron. 16:37-38 – albeit as ministers of the ark).

From Merari, we  have Hosah and his sons: Shimri (who becomes the leader of his household by his father’s decree, even though he wasn’t the firstborn), Hilkiah, Tebaliah, and Zechariah. Altogether, the sons and brethren of Hosah produce 13 members for the group.

There are a few familiar names here, such as Asaph and Obededom – both of whom are musicians. It seems that maybe the duties of gatekeeper and of musician were related in some way.

And speaking of Obededom, that name is definitely familiar. If this is the same person, we saw David entrusting the ark into his care for three months (1 Chron. 13:13-14), he – along with Jeiel – is listed as both a gatekeeper and a singer in 1 Chron. 15:18-21, then again as a musician (1 Chron. 16:5), and as a both musician and gatekeeper (1 Chron. 16:37-38). Clearly, the man was involved.

As with the other Temple staff, the gatekeepers are divided into groups. This time, however, each group is responsible for a different gate, rather than a different time of year:

  • The east gate group is led by Shelemiah, with 6 people working each day;
  • The north gate group is led by Shelemiah’s son, Zechariah (described as a “shrewd counsellor” in 1 Chron. 26:14), with 4 people working each day;
  • The south gate group is led by Obededom, with 4 people working each day;
  • The storehouse group is led by the sons of Obededom (all of them? do they rotate?), with 2 and 2 (presumably there were two doors) people working each day;
  • The west gate group is led by Shuppim and Hosah, with 4 people at the road each day, and 2 at the “parbar” (the meaning of which is apparently unknown).

This all presents us with two problems. The first is the math. If we look at each place where it mentions the number of gatekeepers, none of our numbers add up:

  • 93 is the total of members mentioned in each group above (1 Chron. 26:1-11);
  • 24 is the total of the people said to work each day at each gate;
  • 212 is the number of gatekeepers in 1 Chron. 9:22;
  • 4,000 is the number of Levites that David assigns as gatekeepers in 1 Chron. 23:5.

The closest I can rationalize is that the 24 is the number working each day, but each group actually has a four day rotation. This gives us a total of 96 members, which would be our 93 figure plus Meshelemiah, Obededom, and Hosah. We can further assume that these are leaders, specifically, and that they have around 4,000 men at their command. That still leaves out the 212 figure, but I’m afraid I’m at a loss for that one.

The second problem we have is that the gates haven’t been built yet. So how do we know that one of the gates is named Shallecheth (1 Chron. 26:16)? How can David (via the Chronicler) describe one of the gates as the one with the road? Just how detailed are David’s plans?

If we assume that the Chronicler is assigning to David the job of assigning these roles for some personal/political/theological purpose, where do the names actually come from? Are these the first gatekeepers assigned once the Temple was built? It’s all very confusing.

The Treasurers

The second half of 1 Chron. 26 is given to the treasurers. This portion is a little garbled, but the best I can figure it is this: Ahijah, a Levite, oversaw all the treasuries. Under him, we have the Temple treasuries (in the charge of Jehieli, Zetham, and Joel) and the treasuries of dedicated gifts (in the charge of Shelomoth).

While Jehieli is here described as the father of Zetham and Joel (1 Chron. 26:22), the three of them are brothers (sons of Ladan the Gershonite) in 1 Chron. 23:8.

There’s also something in there about someone named Shebuel, another Gershonite, who was in charge of the Amramites, Izharites, Hebronites, and Uzzielites, who all looked over the treasuries.

Shelomoth, who is in charge of the treasuries of dedicated gifts, is the son of Zichri, son of Joram, son of Jeshaiah, son of Rehabiah, son of Eliezer. These dedicated gifts would be the things that David and the other prominent leaders of Israel had dedicated, plus any spoils of battle, plus the things that Samuel, Saul, Abner son of Ner, and Joab son of Zeruiah had dedicated. (Though Samuel, Saul, Abner, and likely Joab all died long before the Temple was built, it’s quite possible that they would have dedicated stuff to the ark/tabernacle, and that these were transferred over to the Temple holdings once there was a Temple to transfer to.)

Other Officials

Chenaniah and his sons (of the Izharites) are appointed throughout Israel as officers and judges.

There are also a number of men who are appointed for vaguer duties, simply for “all the work of the Lord and for the service of the king” (1 Chron. 26:30), whatever that means. In the CisJordan, this falls to 1700 Hebronites, led by Hashabiah. In the TransJordan, there are 2700 men under the direction of Jerijah (the chief of the Hebronites).


This category is a little fuzzier. It seems that these men are in charge of the army (though I see some commenters claiming that they were in charge of David’s bodyguard only, which makes the number terribly absurd). They are divided into 12 divisions, each serving for one month out of the year. This is the same system we saw for the priests in 1 Chron. 24:7-19, albeit serving for twice the length of time. A rotation system like this would allow the individuals to fulfil their civic duties, while still leaving them the time to look after their personal households.

The divisions are led by:

  1. Jashobeam son of Zabdiel (he is descended from Perez) – There is a Jashobeam, albeit the son of Hachmoni, who served as the chief of David’s Three (1 Chron. 11:11);
  2. Dodai the Ahohite – There is no Dodai among David’s mighty men, but there is an Eleazar, who is the son of Dodo the Ahohite in 1 Chron. 11:12;
  3. Benaiah son of Jehoiada (the priest) – He was one of David’s Thirty, and in charge of David’s bodyguard (1 Chron. 11:22-25). While he features a fair bit in 2 Samuel and 1 Kings, this is the first time it’s mentioned that his father was a priest. Referring to the story in 1 Kings 2 where Joab tries to hide from Solomon by clinging to the horns of the altar, James Bradford Pate wonders if “Solomon assign[ed] this task [to kill Joab] specifically to Benaiah because Benaiah was the son of priest and thus had a right to enter the sanctuary?”;
  4. Asahel, Joab’s brother, and his son Zebadiah after him – This fudges up our timeline a bit, since the text heavily implies that these divisions are set up in David’s old age, after he ceded his crown to Solomon (1 Chron. 23:1-2), but Asahel died in 2 Sam. 3, when David still ruled from Hebron (he wouldn’t become king of Israel until 2 Sam. 5). So when was Asahel able to run the fourth month?’
  5. Shamhuth the Izrahite (there is no match for Shamhuth, unless he is Shammoth of Harod, described as one of the “warriors of the armies” in 1 Chron. 11:26-47);
  6. Ira son of Ikkesh the Tekoite (another of the “warriors of the armies”);
  7. Helez the Pelonite, of the sons of Ephraim (another of the “warriors of the armies”);
  8. Sibbecai the Hushathite, of the Zerahites (another of the “warriors of the armies”);
  9. Abiezer of Anathoth, a Benjaminite (another of the “warriors of the armies”);
  10. Maharai of Netophah, of the Zerahites (another of the “warriors of the armies”);
  11. Benaiah of Pirathon, of the sons of Ephraim (another of the “warriors of the armies”);
  12. Heldai the Netophathite, of Othniel (the closest match is Heled son of Baanah of Netophah, who is one of the “warriors of the armies”).

The Tribal Chiefs

We turn now to what appears to be the results of David’s ill-fated census from 1 Chron. 21, the leaders of each tribe:

  1. Reuben: Eliezer son of Zichri;
  2. Simeon: Shephatiah son of Maacah;
  3. Levi: Hashabiah son of Kemuel;
  4. Aaron: Zadok;
  5. Judah: Elihu, described as one of David’s brothers (possibly Eliab from 1 Sam. 16:6 and 1 Chron. 2:13);
  6. Issachar: Omri son of Michael;
  7. Zebulun: Ishmaiah son of Obadiah;
  8. Nephtali: Jeremoth son of Azriel;
  9. Ephraim: Hoshea son of Azaziah;
  10. CisJordan half of Manasseh: Joel son of Pedaiah;
  11. TransJordan half of Manasseh: Iddo son of Zechariah;
  12. Benjamin: Jaasiel son of Abner;
  13. Dan: Azarel son of Jeroham.

There are a few interesting things going on here. The first, of course, is that both Gad and Asher are omitted. The second is that Aaron is listed as a separate tribe. I won’t even try to unpack that, but Paul Davidson does discuss the evolution of the tribes and how they are presented on his blog, Is that in the Bible?

We are reminded that David hadn’t bothered to count up the number of people under the age 20. We are also told that Joab had started counting, but didn’t finish (a reference to 1 Chron. 21:5-6, in which Joab chose not to count Levi and Benjamin in defiance of David). Even so, the counting still earned God’s wrath, and so it was never entered in the chronicles of King David. Except, of course, that numbers are given in both 1 Chron. 21:5-6 and 2 Sam. 24:9 (albeit wildly different numbers).

David’s Stewards

To finish up, we get the “miscellaneous other” category of civil positions:

  • Charge of the king’s treasuries: Azmaveth son of Adiel;
  • Charge of the national treasuries: Jonathan son of Uzzian;
  • Command over the field workers: Ezri son of Chelub;
  • Charge of the vineyards: Shimei the Rathmathite;
  • Charge of the wine cellars and the produce from the vineyards: Zabdi the Shiphmite;
  • Charge of the sycamore and olive trees in the Shephelah: Baalhanan the Gederite;
  • Charge of the stores of oil: Joash;
  • Charge of the herds that pasture in Sharon: Shitrai the Sharonite;
  • Charge of the herds in the valleys: Shaphat son of Adlei;
  • Charge of the camels: Obil the Ishmaelite;
  • Charge of the female donkeys: Jehdeiah the Meronothite (the male donkeys are, it seems, allowed to just run wild!);
  • Charge of the flocks: Jaziz the Higrite.

David’s sons are tutored by Jonathan, David’s uncle (who is described as a counsellor, a man of understanding, and a scribe), and Jehiel son of Hachmoni.

At first, the king’s counsellor is Ahithophel. He was then succeeded by Jehoiada son of Benaiah, and Abiathar. Elsewhere, the warrior Benaiah is described as the son of Jehoiada. It’s possible that this is the same Benaiah, and that he gave his son the same name as his father.

Joab, of course, commanded David’s army.

Finally, there’s Hushai the Archite, who is described as the “king’s friend” (1 Chron. 27:33), which has to be the saddest job title. Curious, I poked around to see what this is all about. This isn’t the first time we’ve seen Hushai the King’s Friend. He appeared in 2 Sam. 15:32-37, described in the same terms. There, David sends him back into Jerusalem to spy on Absalom after he’s been forced into hiding, which he does in 2 Sam. 16:15-19. In 2 Sam. 17, Hushai is able to use his position at Absalom’s side to convince him not to hunt David down right away (giving Hushai time to warn David to flee).

As for the phrase itself, it’s clearly a title. In the roster of Solomon’s cabinet 1 Kgs 4:1-6, we find Zabud son of Nathan serving as Solomon’s king’s friend. But where did the title come from, and what did the position entail?

I’m finding several throwaway references to the title being Egyptian in origin, imported. But other sources claim that the Egyptian title refers to what is essentially a courtier class, a way of designating a group of people as those closest to the king, rather than a position that would, presumably, come with its own set of responsibilities. Obviously, I lack the expertise in all relevant fields to say which side has the right in this.

But I did find a hint that the title might possibly be Canaanite in origin. In Genesis 26:26, King Abimelech of Gerar comes to negotiate with Isaac. He is accompanied by two men: His advisor Ahuzath, and his army commander Phicol. Some translations, such as the KJV, give Ahuzath as Abimelech’s friend, rather than his advisor.

Of course, none of the commentaries I could lay my hands on gave any explanation of the different translation choices. Because why would they do something so helpful? In desperation, I thought to check a translation of the Septuagint, just to see what it says. Sure enough, Abimelech shows up to the meeting with Phichol, and with “Ochozath his friend”.

So my conclusion is that “King’s Friend” was definitely an official position, with its own responsibilities (possibly similar to that of advisor or confidant), and I’m tentatively assuming that it’s a Canaanite custom rather than an Egyptian one.

1 Chronicles 23-25: The Assignments

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I’ve decided to combine chapters 23-25, since they all have to do with David organizing the Temple duties. Technically, I should include chapter 26 as well, since it covers the same ground, but the post is going to be long enough as it is. So I will be lumping those duties in with the military and civil affairs of chapter 27 instead.

To introduce this section, the Chronicler situates it in David’s old age, when he has resigned from power and made Solomon king in his place. Clearly, he has trouble letting go, since here he is dictating all the civil and cultic duties. In fact, much of the following chapters has David scheduling shifts for a Temple that has not yet been built, that will be built after his death. The David of Chronicles has absolutely no faith in Solomon whatsoever.

In any case, he gathers the leaders of his son’s kingdom around him, both secular and religious, to deliver his orders.

The Levites

David begins by numbering the Levites. Now, I might think that David would be a little more hesitant to try that sort of thing again after what happened last time (see 1 Chron. 21), but what do I know?

In any case, he manages to find 38,000 Levites over the age of 30. This age agrees with Num. 4:3, where only men between the ages of 30 and 50 are eligible for Temple service. Things get a bit complicated later on, but we’ll deal with that in the appropriate spot.

Of the 38,000 Levites, David decrees that 24,000 of them will work in the Temple, 6,000 will serve as officers and judges, 4,000 will be gatekeepers, and 4,000 will be musicians.

And this is where things start to get a bit more complicated. There appear to be two lists of Levite chiefs, the first in 1 Chron. 23:7-23, and the second in 1 Chron. 24:20-31. The former is nearly organized into the descendants of Gershom, Kohath, and Merari (the sons of Levi). The latter seems to have attempted the same, but is a complete mess. I’m assuming its been corrupted, and while there are some overlapping names, there are plenty of differences.

In between the two lists, we are told that the priests Zadok and Ahimelech helped David to organize the priests. To me, this suggests that the first list (ch.23) is in the wrong spot. Perhaps an editor realized that the ch.24 list was hopelessly corrupted, and decided to provide a “clean” version, then unfortunately copy+pasted into the wrong spot. We’ve all been there.

The list in 1 Chron. 24:20-31 goes:

  • Shubael, son of Amram;
  • Jehdeiah, son of Shubael;
  • Isshiah, son of Rehabiah;
  • Shelomoth, of the Izharites;
  • Jahath, son of Shelomoth;
  • The sons of Hebron: Jeriah (their chief), Amariah, Jahaziel, and Jekameam;
  • Micah, son of Uzziel;
  • Shamir, son of Micah;
  • Isshiah, brother of Micah;
  • Zechariah, son of Isshiah;
  • Mahli and Mushi, the sons of Merari;
  • Beno, son of Jaaziah;
  • The sons of Merari: Jaaziah, Beno, Shoham, Zaccur, and Ibri;
  • Eleazar, son of Mahli (who had no sons);
  • Jerahmeel, son of Kish;
  • The sons of Mushi: Mahli, Eder, and Jerimoth.

In contrast, the list in 1 Chron. 23 goes:


  • The sons of Gershom: Ladan (named Libni in 1 Chron. 6:17) and Shimei;
  • The sons of Ladan: Jehiel (their chief), Zetham, and Joel – in 1 Chron. 6:20, Libni’s son is named Jahath, who fathered Zimmah, who fathered Joah, names that are kinda sorta similar-ish to Jehiel, Zetham, and Joel;
  • The sons of Shimei: Shelomoth, Haziel, and Haran;
  • The additional sons of Shimei: Jahath (their chief), Zina, Jeush, and Beriah (neither Jeush nor Beriah had many sons, so their lineages were merged).


  • The sons of Kohath: Amram, Izhar, Hebron, and Uzziel;
  • The sons of Amram: Aaron and Moses;
  • The sons of Moses: Gershom and Eliezer;
  • Shebuel, son of Gershom;
  • Rehabiah, son of Eliezer (the text notes that Rehabiah was Eliezer’s only son, but that he himself had many);
  • Shelomith, son of Izhar;
  • The sons of Hebron: Jeriah (their chief), Amariah, Jahaziel, and Jekameam;
  • The sons of Uzziel: Micah (their chief) and Isshiah.

Aaron’s lineage is presented out of order, sandwiched between the two lists of Levites. We are given only the list of his sons: Nadab, Abihu, Eleazar, and Ithamar. We are reminded that Nadab and Abihu died young (as described in Leviticus 10), and that they had no children.


  • The sons of Merari: Mahli and Mushi;
  • The sons of Mahli: Eleazar and Kish (here, we are told that Eleazar died without sons, so that his daughters married the sons of Kish; In 1 Chron. 6:29, however, neither of these characters appear, and Mahli has only one son, Libni);
  • The sons of Mushi: Mahli, Eder, and Jeremoth.

Summarizing the list, 1 Chron. 23:24 tells us that these were all the descendants of Levi over the age of 20. Back at the beginning of the chapter, only the men over the age 30 were counted (1 Chron. 23:3). While the age of 30 corresponds with Num. 4:3, Num. 8:24 tells us instead that Levites over the age of 25 are to serve in the Temple. Clearly, there’s a discrepancy here in how old a Levite must be to get the job.

James Bradford Pate offers the suggestion that the work itself would begin at 30, but that training might start earlier.

Another possibility is that the age requirement was lowered over time, and that each number references a source written at a different point in Israel’s history. According to Pate: “Ezra 8:15-20 seems to indicate that post-exilic Israel had difficulty finding Levites; thus, it would make sense that requirements for Levitical service would become a bit looser at that time.” Another possibility is that David anticipated the Temple’s needs would be greater than the needs of the tabernacle, and lowered the age to accommodate the change.

Finishing off the chapter, we hear David’s rationale in ordering the Levites: They are no longer needed for the carrying of the tabernacle, and must thus be organized for their new duties in the Temple.


Helping David to organize the other priests are Zadok (descended from Eleazar, son of Aaron) and Ahimelech (descended from Ithamar, Aaron’s other son).

The work is recorded by a scribe named Shemaiah, son of Nethanel – a Levite. According to my New Bible Commentary, “the stress is not so much on his being a Levite, but that he was not the royal scribe” (p.381). I’m not sure why this is important, except perhaps to show that the organizing of the priests was conducted by David, the individual, rather than the crown as a representation of secular authority. From what I’ve gathered, it seems that there was, historically, some tension between the secular and religious authorities, as both tried to use the other to their own ends.

We also learn that the work was witnessed by (perhaps with input from) the king, the secular leaders, Zadok, Ahimelech, and all the chief priests and Levites.

In the counting, it comes out that there are 16 households in Eleazar’s lineage, but only 8 in Ithamar’s lineage, totalling 24. These 24 households were then organized into numbered groups, which would take turns performing the Temple’s duties. The text doesn’t explain this system, apparently presuming pre-existing knowledge, but I gather that each group would serve for about two weeks a year. Such a system would allow the priests to maintain their own affairs, coming in only once a year (plus the big festivals) to tend the Temple. Further, since the lunar months don’t correspond perfectly to the solar year, the season in which each group is on duty would rotate, ensuring that one group isn’t always stuck with, say, service during a major harvest when it would be a pretty big imposition to be away from home.

The lots, in order, fell to the following chiefs:

  1. Jehoiarib;
  2. Jedaiah;
  3. Harim;
  4. Seorim;
  5. Malchijah;
  6. Mijamin;
  7. Hakkoz;
  8. Abijah;
  9. Jeshua;
  10. Shecaniah;
  11. Eliashib;
  12. Jakim;
  13. Huppah;
  14. Jeshebeab;
  15. Bilgah;
  16. Immer;
  17. Hezir;
  18. Happizzez;
  19. Pethahiah;
  20. Jehezkel;
  21. Jachin;
  22. Gamul;
  23. Delaiah;
  24. Maaziah.

Turn Up The Music

The Chronicler has several lists of musicians, including 1 Chron. 6:31-48, 1 Chron. 15:16-24, 1 Chron. 16:4-7 (which mentions only Asaph as the chief musical director), 1 Chron. 16:37-42 (in which Heman and Jeduthun appear together). It goes without saying that there are some pretty major discrepancies (perhaps referring to different points in time).

The main three lineages in charge of the music are the sons of Asaph, Heman, and Jeduthun – who lead as well as father the other leaders among the musicians (and are explicitly placed under the control of the king). Jeduthun, while he appears in 1 Chron. 16:37-42, is elsewhere replaced with Ethan. The instruments they play are the harps, lyres, and cymbals.

The Choristers, by James Tissot, 1896-1900

The Choristers, by James Tissot, 1896-1900

The text makes the connection between music and prophesying explicit throughout this chapter, particularly 1 Chron. 25:1. That bears remembering, and is a delicious clue to the form of worship at the time.

The sons of Asaph are: Zaccur, Joseph, Nethaniah, and Asharelah.

The sons of Jeduthun are in charge of prophesying with lyres in the thanksgivings and praises to God. They are: Gedaliah, Zeri, Jeshaiah, Shimei, Hashabiah, and Mattithiah (the only one I’ve found identified among the lyre players in 1 Chron. 15:21). Incidentally, the text tells us that Jeduthun had six sons in all (1 Chron. 25:3), but the Masoretic Text lists only 5, omitting Shimei.

The sons of Heman are: Bukkiah, Mattaniah, Uzziel, Shebuel, Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, Romamtiezer, Joshbekashah, Mallothi, Hothir, and Mahazioth.

There are few interesting things going on with Heman’s family. The first is that the names of his sons, from Hananiah to Mahazioth, seem to form a pattern. According to my New Bible Commentary, making it work requires “taking the consonantal text and occasionally dividing the words otherwise” (p.381). When this is done, the result is a phrase, which my study Bible translates as: “Be gracious, O Lord, be gracious to me; thou art my God, whom I magnify and exalt, my help when in trouble; I have fulfilled (or spoken), he has increased visions.”

If we assume that this is true and historical, it’s extremely interesting – certainly far more so than something as trite as theme-ing J names, as the Duggars have done. It’s certainly fitting for a man associated with music (and apparently, with the authorship of at least one Psalm – Ps. 88).

But it’s a rather long phrase, and it seems to put an awful lot of faith into being able to complete it. Well, why not? Heman is specifically identified as the king’s seer, and we are told that God had promised to exalt him (in the context of the number of children he had). Perhaps, given that the phrase doesn’t begin until his sixth child, we can deduce when he received this promise from God.

The other interesting thing going on with Heman is that we are told that he had 14 sons and 3 daughters, and that they “were all under the direction of their father in the music in the house of the Lord” (1 Chron. 25:6, emphasis mine). The implication seems to be that the daughters are included in this. In his post about the verse, Claude Mariottini points to other women associated with music, such as Miriam (Exodus 15), Jephthah’s daughter (Judges 11:34), and the women who greet Saul with music (1 Sam. 18:6). This points to some really cool hints of the roles women were allowed to occupy, at least in the tribal period and early monarchy.

The total number of trained musicians is given as 288, compared to the 4,000 in 1 Chron. 23:5. This isn’t a discrepancy if the 288 number refers only to those “trained in singing” (1 Chron. 25:7), while the total number of musicians is actually 4,000.

As with the priests, the musicians are also divided into groups. These are, under Asaph:

  1. Joseph;
  2. Gedaliah (and his 12 brethren and sons);
  3. Zaccur (and his 12 brethren and sons);
  4. Izri (and his 12 brethren and sons);
  5. Nethaniah (and his 12 brethren and sons);
  6. Bukkiah (and his 12 brethren and sons);
  7. Jesharelah (and his 12 brethren and sons);
  8. Jeshaiah(and his 12 brethren and sons);
  9. Mattaniah (and his 12 brethren and sons);
  10. Shimei (and his 12 brethren and sons);
  11. Azarel (and his 12 brethren and sons);
  12. Hashabiah (and his 12 brethren and sons);
  13. Shubael (and his 12 brethren and sons);
  14. Mattithiah (and his 12 brethren and sons);
  15. Jeremoth (and his 12 brethren and sons);
  16. Hananiah (and his 12 brethren and sons);
  17. Joshbekashah (and his 12 brethren and sons);
  18. Hanani (and his 12 brethren and sons);
  19. Mallothi (and his 12 brethren and sons);
  20. Eliathah (and his 12 brethren and sons);
  21. Hothir (and his 12 brethren and sons);
  22. Giddalti (and his 12 brethren and sons);
  23. Mahazioth (and his 12 brethren and sons);
  24. Romamtiezer (and his 12 brethren and sons).

Assuming that Joseph is also accompanied by his 12 brethren and sons (he is the only one for whom this is not specified), and assuming that the leaders are not counted, this total comes out to 288.

Only those musicians under Asaph are listed. It’s possible, especially given the mention of Asaph as the leader of those who invoke God before the ark in 1 Chron. 16:4-7, that Asaph was in charge of the singers, while those under Jeduthun and Heman were charged with instruments only.

1 Chronicles 22: Passing the baton

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In the last chapter, we got the story of David’s census, which led to a plague, which led to the purchasing of a piece of land. In the opening verse of this chapter, we learn that this piece of land is to be location of the future Temple.

Given that the Chronicler generally seems quite happy to omit the stories of David’s wrongdoings, and given that the census of 1 Chron. 21 (and 2 Sam. 24) was clearly a fairly big faux pas on his part, it seems reasonable to conclude that the story was included for the role it plays in the Temple’s origin story, which we shall continue here.

At the end of the Bible episode on David, we see David having some family time with a very young Solomon. In that scene, they are talking about Solomon’s future as a Temple builder while Solomon plays with a miniature model Temple – one that looks exactly like the future Temple. The scene, either very cleverly or through lack of imagination, conveys the idea that, while Solomon builds the Temple, the vision (and design) is David’s.

And that’s basically what this chapter is all about.

Even though he has been forbidden from building the Temple itself (1 Chron. 17), David is determined to do as much as he can get away with within the letter of God’s ruling.

He begins by assembling the materials that will be needed: Iron, bronze, and cedar. This latter provided by the Sidonians and Tyrians. Of course, Solomon is the one who gathers these materials in 1 Kings 5 (and who gets cedar from Tyre in 1 Kgs 5:1-6).

Next, David gathers up all the “aliens” of Israel, and sets stonecutters to dressing the stones. (The reference to aliens seems to be a reference to 1 Kgs 9:20-22, in which Solomon will enslave all the non-Hebrew residents of his kingdom and put them to work.)

In all but the literal sense, David is laying the foundation of the Temple to come. But why?

Simply because, like so many people facing mortality, he doesn’t trust his successors enough to pass the baton. Or, in the text’s own words, he believes Solomon to be “young and inexperienced” (1 Chron. 22:5). This is, by the way, strongly related to Founder’s Syndrome.

(Or we’re seeing the Chronicler’s attempt to make David the true founder of the whole of Israel – both the secular and the religious nation.)


The bulk of the chapter covers David’s instructions to Solomon. The speech reads like a deathbed blessing. Or, as Brant Clements, of Both Saint and Cynic, points out, it is “reminiscent of, maybe modeled on, Moses’ instructions to Aaron in Deuteronomy 31.”

David's Love for God's House, illustration from a Bible card by the Providence Lithograph Company, 1896

David’s Love for God’s House, illustration from a Bible card by the Providence Lithograph Company, 1896

The speech is new – it’s not lifted from elsewhere – but not entirely so. As Clements pointed out, there are phrases and constructions that seem lifted straight out of Deut. 31. It’s also fairly similar, albeit much expanded, to 1 Kgs 8:17-21 (where it is instead told from Solomon’s, rather than David’s, perspective). Plus a few more sources that I’ll get to when I get to them.

In his speech, David explains that, while it’s in his heart to build the Temple himself, he has been forbidden from doing so because he has shed so much blood and fought so many wars. Solomon, by contrast, will rule over a period of peace, and therefore will be permitted to build.

This reason is supplied entirely by David – God mentions no such thing when he forbids David from building the Temple in 1 Chron. 17. Rather, his focus there is on the fact that he’s been a tent god for, like, forever (1 Chron. 17:4-6, repeated from 2 Sam. 7:5-7) and just isn’t ready for such a big change. There’s also the implication that David is forbidden from building the Temple precisely because he wants to build the Temple – that it must be a task that God commands, not one that an individual chooses for themselves. Yet, at some point David has gotten it into his head that it has to do with warfare.

David, who just can’t let go of his mistrust in Solomon’s competency (wouldn’t that translate to mistrust in God, in this case?) hopes that God will grant Solomon the “discretion and understanding” (1 Chron. 22:12) to do this right.

Then, mostly covering the same ground as 1 Kgs 2:1-3, David reminds Solomon to keep God’s laws and not mess up this sweet deal the family has going. The passage includes a bit about God being like a father to Solomon, which seems to be taken from 1 Chron. 17:13 (compare to 1 Chron. 22:10).

Finally, David gives Solomon an inventory: He’s gone through all the trouble of amassing 100,000 talents of gold, a million talents of silver, and way more bronze, iron, timber, and stone than one could shake a stick at. But, this still just isn’t enough, and he warns Solomon that he’ll have to add more. The figures are, of course, fantastical (even my New Bible Commentary agrees that this is the case!), and likely are used hyperbolically to indicate a really honkin’ huge amount.

Concluding his discussion with his son, David commands him to “Arise and be doing!” (1 Chron. 22:16), which is an absolutely wonderful phrase.

Finally, David turns to the leaders of Israel and entreats them to help out his son in the name of God.

1 Chronicles 21: The Plague That Founded A Temple

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1 Chronicles 21 closely parallels the story of David’s ill-fated census in 2 Samuel 24. It’s worth taking a moment to wonder why this story was included at all, given that the Chronicler has tended to omit the other stories of David’s sins.

The most obvious answer is given to us at the end of the story (which, thanks to some sloppy chapter breaks, appears in 1 Chron. 22:1): It tells us how the threshing floor of Ornan/Araunah the Jebusite, on which the Temple would one day be built, was acquired. Given the premium that the Chronicler puts on the building of the Temple, this story may have just been too big a deal to leave out.

There might also have been a mitigating factor that made the story less unpalatable to the Chronicler. Unlike the other tales of David’s sins, David is not his own master here. Rather, 2 Sam. 24 has God inciting him. So while it is acknowledged – by David himself in 2 Sam. 24:17 – as David’s error, it’s possible that the Chronicler may have been able to fudge over his misgivings for this story in a way that he wasn’t for, say, the rape of Bathsheba or the taking of Abigail (or the deaths of their husbands).

Enter Satan

In 2 Sam. 24, the story begins with God characteristically angry at Israel. No particular reason is given for this anger. Maybe it was just a day ending in “Y”. This goes a bit beyond the overreactions we’ve seen so far, though, because God seems to understand that he doesn’t have a good reason to be mad at Israel here. He’s itching to punish them, but they’ve disappointed by failing to provide him with an excuse.

So he’s got to make them give him an excuse.

The text tells us that he incites David, causing David to sin by taking a census. This then provides God with the excuse he’s been longing for.

Here, right from our very first verse, we see a change. Rather than God inciting David because he’s having a bad eon and needs a puppy to kick around, we have Satan rising up against Israel and nudging David.

This is our first glimpse of Satan. We’ve seen the word before, though. In Numbers 22, the angel who stands in Balaam’s way is described as his adversary, his satan. But this is the first time we see capital-s Satan, a discrete individual rather than adjective.

The easiest explanation for the change is that the Chronicler was (rightfully) uncomfortable with what 2 Sam. 24 implies about God’s character. This would reflect, as J.R. Porter puts it in The New Illustrated Companion to the Bible, “the view of postexilic Judaism that God is the only source of goodness, and that the source of evil must therefore be sought elsewhere” (p.122). This would be in contrast with the Deuteronomic view that God is the ultimate source and controller of all things, good and evil. (For more on this, Paul Davidson has a great post up about the evolution of Satan (and God) on his blog.)

But this feels like a very modern view of Satan to me, and I’m not sure that the thinking around the figure had solidified to quite that extent by the Chronicler’s time. Mike Heiser, of Naked Bible, points to the possibility that there may not actually be that much of a contradiction between our two accounts. Rather than seeing this as our first instance of Satan(noun), we could just see the same God of 2 Sam. 24 referred to as satan(adjective). That would make this passage a stepping stone in the development of Satan as an independent character, one in which God’s aspects have begun to take on different designations (one of which will, eventually, be turned from title into proper noun).

As a bit of an aside, I’m finding “satan” translated both as “adversary” and as “accuser.” This has struck me because the two words have very different implications. An adversary works against our interests, and so the Adversary who incites David seems to be orchestrating his fall. By contrast, an accuser may simply be holding us accountable, so the Accuser who incites David may be attempting something more like a cleansing through fire, with the end goal of purifying and bettering David and his kingdom (we’re talking theology here, so we can bypass the ethical questions this would raise).

Why a census?

But whomever incites David, the story has the feel of a post hoc rationalization. This may be assuming too much historicity, but it feels as though a plague happened to come some amount of time after David conducted a census, and the two events were then connected causally in people’s minds.

So if we assume that there was a David and that he conducted a census, we might wonder why?

The most obvious answer is, of course, money. David may have just been working on next year’s budget and wanted to know how much tax revenue he could expect (or realistically demand). The second most obvious answer, supported by explicit connection between the men counted and their ability to wield swords (not to mention the fact that the taking of the census is given over to the military leadership), is that it had to do with knowing how large a military David might be able to muster.

James Bradford Pate points to the Jewish commentator, Malbim, for some possible specifics: “because many Israelites had followed David’s son Absalom rather than David when Absalom was revolting, David was doubtful that he could rely on getting volunteers for his military, and thus he resorted to the draft.”

Collecting the Numbers

David puts Joab in charge of conducting the census. In both versions of the story, Joab protests, asking David why he should want to do such a thing? In 1 Chron. 21, Joab correctly argues that conducting a census would bring guilt down on Israel.

This is a pretty big departure from the Joab we know and rather strongly dislike. The Joab we saw in 1-2 Samuel was, if not a baddie, at least a sycophantic, amoral murderer. To have him be the mouthpiece of warning against the census is completely out of character.

It’s like that Joab’s protests against the census in 2 Sam. 24:3 simply made him an easy character – already involved in the story, already voicing discontent – for the Chronicler to use. It would certainly have meant less revision than, for example, bringing Gad the seer in early.

But the Chronicler goes beyond simply tacking an extra phrase to Joab’s dialogue. In this version, when Joab returns with the census numbers, he omits Levi and Benjamin from the count so that David never has accurate numbers to begin with. He does this because David’s “command was abhorrent to Joab” (1 Chron. 21:6).

So why make Joab the voice of God here? Why make him the goodie of the story?

The possibility remains that Joab was merely convenient, and perhaps the Chronicler sought to lessen David’s sin by never giving him the information he had sought in the first place (or, perhaps, spare the reader from the sin of knowing it by indicating that the number is incorrect).

Or perhaps the Chronicler is picking up more on the sycophantic rather than the amoral aspect of Joab’s personality. If David is an archetypal king, than Joab’s steadfast loyalty (steadfast to the point of murder) might be seen as a good thing. And if the census is sinful and will backfire on David, then it makes sense for his loyal servant to warn him against it. So perhaps we shouldn’t see Joab as taking God’s side in this chapter, but rather taking the side of David’s best interests.

In 2 Sam. 24:5-8, we get a description of the commanders’ journey through the nation as they count the people. The Chronicler, however, cuts all of that out.

The numbers are quite different as well. In 1 Chron. 21, Joab reports that there are 1,100,000 men who draw swords in Israel, and 470,000 in Judah. Compared to 800,000 men in Israel and 500,000 men in Judah listed in 2 Sam. 24:9.


The punishment portion of the story begins with an introduction: “God was displeased with this thing, and he smote Israel” (1 Chron. 21:7). This is followed by David repenting. Depending on our reading, this could be implying that that David repents because of God’s smiting. It seems fairly obvious, however, that the verse about God smiting Israel is an introduction to the story that is to come, and is not meant to have occurred prior to David’s repentance. (The issue is new to Chronicles, since verse 1 Chron. 21:7 does not appear in the 2 Sam. account.)

In any case, David does repent, and God (via Gad, David’s seer), gives David a choice of punishments:

  1. Three years of famine (the Hebrew version of 2 Sam. 24:13 says seven years, but three clearly has better flow);
  2. Three months of devastation from David’s enemies;
  3. Three days of plague.

David declares that he chooses to put himself in the hands of God rather than the hands of men, and everyone claps themselves on the back as though that were a clear answer. Except, of course, that David’s response only excludes the second choice, not the famine or the plague. Yet it is assumed that he meant to choose the plague, and we carry on.

The pestilence comes, and 70,000 men die.

David praying, by Maître François, c.1475-80

David praying, by Maître François, c.1475-80

Next, we have a slightly more troubling chronological blip. First, the text implies that God stops his angel of pestilence at Ornan’s threshing floor, and David builds an altar there as a commemoration (and, I would assume, a thanksgiving for the ending of the plague). However, the text then implies that David builds the altar for the purpose of stopping the plague. Unlike our first blip, this one occurs in 2 Samuel as well (2 Sam. 24:21). As we look at this section, I will assume the latter reading, that the building of the altar occurred first, and that it is this that caused God to repent and stop his angel.

This means that we skip over 1 Chron. 21:15, where God stops the angel just in time. Instead, we find David looking up to find the angel standing “between earth and heaven” (1 Chron. 21:16), his drawn sword stretching out over Jerusalem. This imagery is new. The version in 2 Sam. 24:16 is more concise, having only the angel (unseen by David) stretching his hand over Jerusalem.

Seeing the angel ready to destroy Jerusalem, David and the elders cloth themselves in sackcloth and fall on their faces. Then David cries out to God, asking why he should kill so many innocent people when it was he, David, who had sinned? This is, of course, an excellent question, and one that never receives an answer. Unless the answer is God’s decision to end the plague, except that he’d already said he would end it after three days, and now I think I’ve just paradoxed myself.

One must wonder if this David – who sees the blatant immorality of slaughtering citizens for the sins of their king (though not, as it happens, of slaughtering that king’s family) – regrets his earlier trust in God’s mercy (1 Chron. 21:13).

Via a game of telephone involving an angel and Gad (David’s seer), God tells David to put up an altar on the threshing floor of Ornan the Jebusite (called Araunah in 2 Sam. 24:16).

Settling Matters

The narrative then goes to the threshing floor, where Ornan is at work. He looks up from his threshing and sees the angel – presumably with its sword still pointed toward Jerusalem. At the sight, his four sons (who are absent from 2 Sam. 24) hide themselves.

David arrives, and Ornan does his obeisances. What follows reads like a taarof farce: David offers to pay full price for the threshing floor so that the plague can be averted, Ornan insists that he give the field (along with the oxen, wood, and wheat for offerings) as a donation, but David counter-refuses and insists on paying for the full price.

David will not, he says, take “for the Lord” (1 Chron. 21:24) what belongs to someone else. This statement is far more ironic when it appears in 2 Sam. 24:24, where it is surrounded by stories in which David seems to have no problem at all taking things that belong to other people for himself (and even killing them to do so).

In the end, the two agree that David will pay 600 shekels of gold – quite an inflation of the 40 shekels of silver he paid in 2 Sam. 24:24. In 2 Samuel, the implication seems to be that the amount is a compromise between Araunah’s desire to give the land (and oxen) for free, and David’s desire to pay for it. Here, on the other hand, the Chronicler seems to be uncomfortable with David cheaping out on the site where the Temple will one day be built.

As an alternative explanation, my New Bible Commentary proposes that the figure in 2 Samuel was the price for the threshing floor alone, whereas the number here is for the whole site (p.380).

Which is all well and good, but what I’m wondering is if this sale is exempt from the Jubilee (Lev. 25:8-13)?

When David builds and consecrates the new altar with a sacrifice, God “answered him with fire from heaven upon the alter of burnt offering” (1 Chron. 21:26). As with many of the fancy poetic imagery in this chapter, the miracle portion of the sacrifice does not appear in 2 Sam. 24:25.

And while 2 Sam. 24:25 merely tells us that, after the altar is built, the plague was averted, the Chronicler describes the angel re-sheathing its sword.

And while the 2 Samuel version ends there, the Chronicler fills in some more detail. It seems that David started doing his sacrificing at this site because Moses’s tabernacle (and its altar) were still at Gibeon. This made it unreachable for David because “he was afraid of the sword of the angel of the Lord” (1 Chron. 21:30). This raises more questions than it answers, but the intention seems to be that there is now a single place where sacrifices may happen. That place, as we will learn in 1 Chron. 22:1 (really part of this story, but cut off by a sloppy numberer), is the site where the Temple will later be built.

The connection between Araunah’s threshing floor and the Temple is never mentioned in 2 Samuel. This could be because it was information that wasn’t available to the original author of this story (if, for example, the first version was written prior to the Temple’s construction). It could also be that the author of 2 Samuel assumed that this would be common knowledge among his readers, and thus didn’t require repeating. For the Chronicler, the building of the Temple is a pretty major event, and this story is presented because of its connection. As an added incentive, the connection adds a nice conclusion to the story. David asked for his sin to be expiated, cleansed through punishment. So after his kingdom suffered the plague, they receive the (promise of a) gift – a central Temple. It’s like an image of a flower blossoming in a landscape that has recently been ravaged by fire. It has a resonance to it.

What’s wrong with a census, anyway?

One of the big questions raised by this chapter is, what can possibly be so terrible about counting a few people?

James Bradford Pate quotes an author who looks to Exodus 30:12-13, where those who are counted in a census must pay a tribute in order to avoid a retributive plague. Clearly, the connection was established in the superstitions of Israel.

In the same post, he mentions that it could have to do with superstitions surround people’s names, and/or with the jeopardy inherent in a census taken for draft purposes (since an individual recorded may become an individual called, and perhaps then an individual killed on the battlefield).

I considered it more from the leadership’s perspective, where a census may be considered a form of “jinxing.” To count the people just seems to tempt fate to send a plague and lower the number.

Another possibility is that the sin is one of pride. The 2 Chron. account makes it seem like David wants to count his people in the same way that Scrooge McDuck likes to count his coins. Or perhaps it’s an issue of trust. Turning back to Pate, he offers the possibility that a census shows a lack of faith in God as the provider of victories, regardless of the numbers involved.

1 Chronicles 19-20: The Case of the Missing Wife

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Chapter 19 parallels 2 Samuel 10, skipping the story of David finding Mephibosheth, Jonathan’s son. The author of Samuel seemed to be trying to lessen the perception of David as a usurper by emphasizing his positive relationship with Saul’s heir, his rival. And so the love David and Jonathan shared is emphasized, and David is shown to extend great kindness to Jonathan’s son (even though Mephibosheth, and his descendants, could easily become David’s rivals – whether or not Mephibosheth was being kept in David’s court as a prisoner/hostage is a different discussion).

The Chronicler, however, simply is not interested in Saul’s failed dynasty. As far as he is concerned, it was a false start, lacking in the legitimacy of David’s true dynasty. Given this, portraying David’s relationships with his rival Saulides becomes unimportant, and the Chronicler merely skips over those details.

At War Again

King Nahash of the Ammonites has died, and is succeeded by his son, Hanun. As in 2 Sam. 10, the text tells us that Nahash had been good to David, so David wishes to be good to his son in return. Though both versions of the story mention this, Nahash’s actual faithful dealings are not recorded. All we hear about him prior to this episode is that he was harassing the citizens of Jabesh-gilead in 1 Sam. 11. This provides an opportunity for Saul to achieve his first military victory.

In any case, David decides to send messengers to console Hanun in his mourning. At least, that’s what the text tells us. Hanun and his court immediately suspect that the messengers are actually spies, scouting out their lands in preparation for an invasion. This isn’t an unreasonable assumption, given all the aggressive wars David has been fighting in the last few chapters. And since we have no record of Nahash’s faithful dealings with David, only his history of antagonism toward Israel under Saul, it’s hard not to side with the new king.

Hanun mistreats David's messengers, from 'Speculum humanae salvationis', c.1450

Hanun mistreats David’s messengers, from ‘Speculum humanae salvationis’, c.1450

There is a further strike against David’s story: Deut. 23:3-6 forbids such kindnesses toward the Ammonites (and Moabites). James Pate discusses some possible loopholes, and of course we can always argue that this story comes from a different tradition than the prohibition in Deuteronomy and therefore cannot legitimately be applied. Still, I’m siding with Hanun’s suspicion on this one.

Unfortunately, Hanun’s retaliation seems rather ill-considered, as he shaves and partially disrobes the messengers before sending them back to David. The men are so humiliated that David tells them to stay in Jericho until their bears have grown back in (in many cultures, particularly around the middle east, facial hair is seen as a sign of adulthood – often not allowed to grow in until a man is married; in shaving the messengers’ beards, Hanun was emasculating them, symbolically removing their status as the patriarchs of their families).

The text tells us that the Ammonites quickly realize their mistake, that they’ve made an enemy out of a potential friend, and that it is for this reason that they gather up an army. It seems more likely, however, than the shaving of the messengers was, in itself, a declaration of war. I realize that Hanun was new to his crown, and that new kings can sometimes be a little overzealous in trying to establish their power (and with good reason, since factions often use the occasion of a new and inexperienced king to reshuffle power structures), yet the act seems far too pointed and hostile to be explained as a simple miscalculation.

In any case, they spend 1,000 talents of silver on mercenary chariots (32,000 of them) and horsemen from Mesopotamia, Aramaacah, and Zobah. For comparison, Amaziah will later hire 100,000 men for a mere 100 talents in 2 Chron. 25:6. The numbers are a little different in 2 Sam. 10:6, however, where the Ammonites hire 20,000 infantry, plus 1,000 men with the king of Maacah, and 12,000 men of Tob (suggesting that the figure for the number of chariots in this chapter is the sum of the total number of men – charioteers or no – listed in 2 Sam. 10; the king of Maacah, and presumably his 1,000 men, are listed separately in 1 Chron. 19:7).

When David learns that the Ammonites are mustering, he sends Joab out to deal with them.

The battle doesn’t go well for Joab, however, and he is surrounded. Thankfully, Joab comes up with the amazing, clever, and totally realistically likely to win strategy of splitting his army in half so he can focus on each front separately. He keeps command of the half fighting the Syrians, while he puts his brother Abishai in charge of fighting the Ammonites. The idea is that they will divide and conquer, helping each other out if either half becomes overwhelmed.

When Joab advances on the Syrians, they flee before him. When the Ammonites see that their allies are fleeing, they, too, flee, and Joab returns to Jerusalem victorious.

Having been defeated, the Syrians send out messengers to the other half of the Syrian army, led by Shophach, which was located on the other side of the Euphrates.

Realizing that the Syrian forces are about to return in force, David gathers up a large army and crosses the Jordan to meet them. The Syrians are routed, and the commander, Shophach, is killed. The Israelites also kill 7,000 charioteers and 40,000 infantry (1 Chron. 19:18), whereas 2 Sam. 10:18 has them kill 700 charioteers and 40,000 horsemen.

In the Spring…

Chapter 20 begins as 2 Samuel 11 did, in the springtime, when kings are wont to make war. As in the case of 2 Samuel 11, it is Joab who leads the army out to harass Ammonites and besiege Rabbah, while David remains in Jerusalem.

The Chronicler keeps the verse, though it reflects poorly on David (kings are meant to go to war in the spring, so what is David doing staying behind?). He does not, however, keep the story that follows. In fact, Bathsheba is mentioned only once in all of Chronicles, and that is as the mother of Solomon in 1 Chron. 3:5, where she is referred to as Bathshua.

And so instead of using the opportunity of his staying behind to rape the wife of Uriah (a loyal member of David’s inner circle) and then cover up the crime by arranging for Uriah to be killed in battle, the Chronicler’s David is merely staying behind in Jerusalem until Joab is victorious.

Skipping forward to 2 Sam. 12:30-21, once Joab takes the city of Rabbah, David comes up to collect its king’s crown – a huge honking thing weighing a whole talent of gold (I am assured that this is a lot, and James Pate discusses some of the theories that have been proposed to allow David to wear such a heavy thing).

In addition to the crown, David returns from the war in which he did not participate with quite a lot of booty, including an enslaved population. It seems that they didn’t stop at Rabbah – though it is the only city mentioned – but instead went on to take the rest of the Ammonite cities before returning to Jerusalem.

Skipping over many of the less utopic episodes of David’s career – including the incestuous rape of his daughter, his son’s rebellion, David’s flight from Jerusalem, the execution of more of Saul’s descendants, and the general disgruntlement of the northern tribes – the Chronicler takes us all the way to 2 Sam. 21:18-22, when the Israelites are again at war with the Philistines.

This time, they are to fight at Gezer (which is God in 2 Sam. 21:18). It is here that Sibbecai the Hushathite slew Sippai (called Saph in 2 Sam. 21:18), who was descended from giants. After that, the Philistines were subdued for a while.

But not a long while. In another war, Elhanan son of Jair slew Lahmi, who was the brother of Goliath. Yes, that Goliath. In the corresponding passage, Elhanan slew Goliath himself, and no mention is made of Lahmi (2 Sam. 21:19 – which the KJV alters to bring into alignment with 1 Chron. 20:5 and to avoid contradiction with 1 Sam. 17:49-51).

In yet another war, there was a tall, six-fingered, six-toed man who was also descended from giants, and who was defeated by Jonathan, David’s nephew through Shimea.

Regarding Goliath, Paul Davidson has a really great deconstruction of the “so who actually killed Goliath?” problem on his blog, Is That In The Bible? Over at Remnants of Giants, Dr. Deane Galbraith looks at efforts to diagnose Goliath’s gigantism and why that may or may not (mostly not) be supportable by the text.

1 Chronicles 18: A Nation At War


This chapter very closely resembles 2 Samuel 8. In fact, they are (very nearly) identical in their descriptions of David’s military exploits.

We encounter our first difference in the very first verse. After defeating the Philistines, David takes control of Gath and its villages. In 2 Sam. 8:1, David takes control of Methegammah, instead. This could be a correction on the Chronicler’s part, as Biblehub suggests that the name is, actually, no name at all, and should have been translated to read that David “took control of the mother city” rather than rendering the phrase as a proper noun. To complicate matters, the Septuagint version of 2 Sam. 8:1 reads that David took tribute from Philistia, with no mention of a city at all.

David’s next exploits are against Moab, whom he defeats and makes his vassals. The 2 Sam. 8:2 version is far more gruesome, reading: “He also defeated the Moabites and, making them lie down on the ground, measured them off with a cord; he measured two lengths of cord for those who were to be put to death, and one length for those who were to be spared. And the Moabites became servants to David and brought tribute.” It seems that the Chronicler kept the first and last parts of the verse, but struck out that nasty middle bit.

But why? Why was David so cruel toward Moab (particularly as his own ancestress, Ruth, was a Moabite, and the Moabite king sheltered David’s parents while he was on the run from Saul (1 Sam. 22:3-4)? And why did the Chronicler omit the detail? I think it likely that the second question is answered by the fact that the first can be asked.

As for the first, James Pate mentions an answer given by Rashi: “According to Rashi, the reason that David had an ax to grind against Moab was that, when his family was there taking refuge, the Moabites slaughtered all but one of David’s brothers (the one survivor being Elihu, who is mentioned in I Chronicles 27:18).”

The Hadadezer Chronicles

The next section of the chapter focuses on King Hadadezer of Zobah, who came to the Euphrates to build a monument (1 Chron. 18:3), or perhaps to restore his power (2 Sam. 8:3). This sounds like a possible contradiction, but really isn’t. It’s the flag principle of ownership, where planting a flag or building a monument is a statement of ownership over the surrounding area.

David defeats the Philistines, by master of Otto van Moerdrecht, c.1430

David defeats the Philistines, by master of Otto van Moerdrecht, c.1430

This seems to have been too close for comfort, as David went on the attack. The blow was devastating, with the Israelites heading home with 1,000 chariots, 7,000 horsemen, and 20,000 infantry that had recently belonged to Zobah. The number is a little scaled down in 2 Sam. 8:4, where only 700 horsemen are taken (though the Septuagint translation agrees with Chronicles, perhaps indicating that the inflated figure was the original one). Having little use for chariots in the Israelite terrain, David hamstrung all the horses, saving only enough to power 100 chariots.

The Syrians (or Arameans, if you prefer) try to help Hadadezer, but David killed 22,000 of them, defeating them so completely that he was able to place Israelite garrisons in Syria and it his vassal.

We also learn that David was able to capture a number of golden shields that had been carried by Hadadezer’s servants, bringing them to Jerusalem. A golden shield is a purely decorative item (a metal as soft as gold has very few practical uses), and I wonder if they had been brought as part of some sort of ceremony to consecrate Hadadezer’s intended monument. In any case, they ended up in Jerusalem.

David was also able to take a great deal of bronze from Tibhath and Cun, two of Hadadezer’s cities. In 2 Sam. 8:8, the two cities are named Betah and Berothai. The 2 Sam. 8 reference ends here, with David acquiring the bronze. Here, however, the Chronicler adds a detail: That this bronze would later be used by Solomon in making the bronze sea, pillars, and vessels for his temple.

The final chapter in the Hadadezer saga involves Tou, king of Hamath – who appears as Toi in 2 Sam. 8:9, while the Septuagint version of the same verse agrees with the Chronicler. It seems that Tou and Hadadezer had been butting heads quite a bit lately, so Tou is quite pleased at David’s success. To thank him, he sends his own son, Hadoram (or Joram, as 2 Sam. 8:10 would have it) to David along with a large gift of gold, silver, and bronze.

Along with Tou’s gift, David dedicates all of the gold and silver he has managed to carry off from his wars to God (his wars against Edom, Moab, the Ammonites, the Philistines, and Amalek are all listed).

Further Details

Of the Edomites, we learn that they were defeated by Abishai son of Zeruiah, who managed to kill 18,000 of them in the Valley of Salt. After this defeat, David was able to place garrisons in Edom and the Edomites became his vassals. Interestingly, the verses (1 Chron. 18:12-13) are identical, word for word, to those found in 2 Sam. 8:13-14, with one little exception: 2 Sam. 8 gives the victory to David, not to Abishai (Abishai is not mentioned at all in 2 Sam. 8).

This isn’t a contradiction, since we commonly attribute victories to particular generals or, going a step higher, to monarchs, rather than to the individuals that make up the army. The contradiction disappears as soon as we acknowledge that everyone higher up the chain of command from grunts gets a claim to credit in our silly hierarchical systems.

What’s interesting about the passage is that it is the author of Samuel who credits David, while the Chronicler hands the victory over to Abishai instead. Given the Chronicler’s fawning over David, it just seems rather odd that he would take this one little deed away from him.

We are told that “David reigned over all Israel; and he administered justice and equity to all his people” (1 Chron. 18:14). James Pate rightly wonders if this justice and equity was applied to the conquered lands as well, given that it comes at the close of a list of conquests. To resolve the issue, he posits that “maybe the point of v 14 is that David could finally devote his energies to reigning now that he had subdued any external threats to Israel’s security.”

I suspect that’s probably what was meant, though I would expand it a little. I think that David’s conquests (and the bringing of riches into Jerusalem) were seen as part of David’s administering of justice and equity. By winning his wars, he brought honour and riches to the nation, elevating it and its people.

The chapter closes with a list of David’s cabinet:

  • Joab son of Zeruiah had control of the army;
  • Jehoshaphat son of Ahilud was the recorder;
  • Zadok son of Ahitub and Ahimelech son of Abiathar were priests (Abiathar is named as Ahimelech’s son, not his father, in 1 Sam. 22:20 and 1 Sam. 23:6, though it’s not inconceivable that a grandson might share a name with his grandfather);
  • Shavsha was the secretary (Shavsha’s name seems to vary quite a bit. He appears as Shisha in 1 Kgs. 4:3, Seraiah in 2 Sam. 8:17, and Sheva in 2 Sam. 20:25. My New Bible Commentary explains this with the possibility that he was a foreigner, with a name that Hebrew scribes weren’t quite sure what to do with (p.379));
  • Benaiah son of Jehoiada had control over the Cherethites and the Pelethites;
  • And David’s sons were the king’s chief officials (a change from being priests in 2 Sam. 8:18, undoubtedly due to the Chronicler’s discomfort with the idea of Judahite priests).

1 Chronicles 17: A House To Call Home

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1 Chron. 17 is (almost) identical to 2 Samuel 7, in which David wishes to build a temple for God, but is told (via the prophet Nathan) that this job will be his son’s, instead. In both cases, the chapters conclude with David’s lengthy giving of thanks.

The story opens with David, his own palace completed, thinking that he might like to tackle a temple next. Being the godly king that he is, he first consults with his court prophet, Nathan. Good thing he did, too, because it turns out that God doesn’t want a temple – at least not from David:

For I have not dwelt in a house since the day I led up Israel to this day, but I have gone from tent to tent and from dwelling to dwelling. (1 Chron. 17:5)

In all that time, he continues, he has never asked any of the judges to build him a temple – underscoring that the idea is coming from David, and not from God. And yet, the idea seems to appearl to him, because he next declares that he will have a temple, only that it will be build by one of David’s sons, instead.

The word of God came to Nathan, by Charles Joseph Staniland

The word of God came to Nathan, by Charles Joseph Staniland

This is where we encounter the one significant difference between the two versions of the story: In 2 Sam. 7:14-15, God says of Solomon: “When he commits iniquity, I will chasten him with the rod of men, with the stripes of the sons of men; but I will not take my steadfast love from him, as I took it from Saul whom I put away from before you.” Instead, 1 Chron. 17:13 skips right ahead to: “I will not take my steadfast love from him, as I took it from him who was before you.”

The most obvious point, here, is that the Chronicler has erased all mention of Solomon doing wrong, while the author of Samuel acknowledges that Solomon will stumble, and that he will pay for it.

The second difference worth mentioning is that the Chronicler erases the name of Saul, even while he keeps the reference to him. He knows he has to mention Saul, but he clearly doesn’t like doing so. The Chronicler would much rather Saul had never existed.

In the second half of both chapters, David goes to God after Nathan has finished, and he makes a lengthy speech of thanks-giving and praise. He displays his humility (“Who am I, O Lord God, and what is my house, that thou hast brought me thus far?” – 1 Chron. 17:16), and goes on and on in praise of God.

And with that, David is off the hook.

By the way, this chapter contains a fantastic pun on the word “house.” It is variously used to mean David’s palace, God’s temple, and David’s dynasty. In other words, David builds himself a house, so he wants to build God a house, so God builds him a house instead. It’s fabulous.

But why??

This, of course, leaves us with one final question: Why does God reject David’s offer of a temple? James Pate offers a fairly good listing of the possibilities (which I paraphrase with some comments of my own):

  1. Because God is a god of nomads, meant to dwell only in a tabernacle or a tent rather than a permanent structure. This is supported by 2 Sam. 7:5-7 and 1 Chron. 17:4-6, but the obvious problem with this interpretation is that he will be housed in a temple later on.
  2. David, a warrior, had shed too much blood in warfare, supported by 1 Chron. 22:8. Yet Pate asks the obvious question: Were these battles not sanctioned by God? Why, then, would they count against David? Though I feel that the objection ignores the decidedly unfair rules we’ve seen so many of regarding ritual purity, such as the prohibition on priests mourning the death of a wife or a married daughter (Lev. 21:1). The rules needn’t make sense or be fair when ritual is concerned, and it’s perfectly possible for David to be considered tainted by doing “the Lord’s work”.
  3. David didn’t build the temple for a perfectly practical reason: He was too busy fighting Israel’s enemies. He didn’t have time to build a proper temple, one suitable for God. This is supported by 1 Kings 5:3, though makes little sense in the context of what God says through Nathan in these chapters. Still, Pate argues that this interpretation is implied in God’s statement, since “both of these chapters stress that God will bring Israel to a state of security, implying that it was not fully present when David wanted to build the Temple. And, sure enough, in subsequent chapters, David still has more wars to fight.”
  4. God denied David the building of the temple in order to chastise him for coming up with the idea. If a temple is to be built, then it will be build in God’s time, not a king’s. So even though God liked David’s idea, he couldn’t reward him for having had it by letting him have the honour of executing it.

And, of course, there’s always the simplest and least-satisfying answer: Because he didn’t. This is a problem for a foundational king who has been mythologised as an archetype of godly monarchy by a culture that had had a temple for about 400 years. All the rest is post hoc theologising.

My personal headcanon explanation (which presumes historicity) is that we are witnessing a cultural evolution. Prior to David, we had a tribal and still somewhat nomadic (or, at least, rural and rural-focused) population. David himself was a shepherd and a bandit. Despite the claims of this chapter, it might never have occurred to him to take God out of his tent.

Solomon, on the other hand, was far more urban. He was born and raised in Israel’s capitol city of Jerusalem, in a more settled time. He would have been disconnected from the semi-nomadic lifestyle that his father might have grown up with. For him, a god who lives in a tent would have seemed odd, especially through exposure to surrounding cultures and their temples (the temples of Dagon built by the Philistines are mentioned a few times, for example). Perhaps the nomadic heritage would have seemed less important to him, and so he midwifed a transition to a more settled, urban-based variation of the YHWH cult. This, of course, evolved into the heavily centralized Deuteronomist cult (which was still fighting its rural variants).

In other words, Solomon’s building of the temple may simply be an expression of an urbanizing political landscape.

1 Chronicles 15-16: A Meandering Path

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David has decided that it is now, finally, time to bring the ark the rest of the way to Jerusalem. His reasoning isn’t explicitly explained, but there are two likely candidates that jumped out at me: The first and more flattering of the two is that, seeing the blessings on Obededom’s household, David realizes that God wasn’t angry that the ark was being moved, but rather that it was being moved incorrectly (in this case, because those moving it were not Levites, as per Num. 1:51). Therefore, once David has appointed Levites to move the ark, it becomes safe and the procession can continue.

The second explanation is that David saw all the blessings the ark was bringing to Obededom, and he wanted to get in on that.

In either case, he begins by building palaces for himself and pitching a tent for the ark. An odd statement, certainly. I realize that it was culturally known that the temple wasn’t built until Solomon, and that there may have been religious objections to housing the symbol of a nomad god in a permanent structure, but mentioning that David built palaces (plural, mind) for himself, yet merely pitched a tent for the ark seems strange to my modern sensibilities (not to mention my cultural assumptions regarding what a “house of God” ought to look like). Even within a proper context, however, mentioning David’s building projects here seems somewhat out of place.

There’s some odd narrative time skipping in these two chapters, resulting in the ark having been brought to its resting place at least once (possibly twice) before the procession is actually concluded. I suspect that this may be an artefact of the Chronicler’s use of multiple sources, or perhaps just some grammar troubles (one of my greatest difficulties in writing is trying to keep my tenses straight, so I totally get it).

There is also much dwelling on the names of the priests, as well as their roles. I’ll mention those at the end, though, because there’s a lot of them and they are fairly disruptive to the flow. That said, it certainly helped me to understand the commentaries who argue that the Chronicler may have been a musician!

The Journey

Once David had built his palaces and cleared a little camping plot for the ark, he gathered Israel about him and announced that Levites must be the ones to carry and tend to the ark.

He told the priests, Zadok and Abiathar, and the Levite chiefs to sanctify themselves prior to approaching the ark (this would likely involve rituals like fasting, abstaining from sexual contact, and washing). David explains his theory that God attacked the first time (killing Uzzah) because the ark was not being carried by Levites. This is an addition to the story in 2 Samuel 6, which makes no mention of Levites (likely an anachronistic one, as well, since it seems there’s evidence to suggest that the Levitical caste didn’t emerge until later).

The priests do as they are told, and they carry the ark on their shoulders using poles, as per God’s instructions (relayed via Moses, then David).

David dances before the ark, from the Morgan Bible, 1240-1250

David dances before the ark, from the Morgan Bible, 1240-1250

The priests appoint a number of singers, as well as musicians of various varieties to play in the procession and “raise sounds of joy” (1 Chron. 15:16). There are harps, lyres, cymbals, and trumpets. There’s even a conductor, Chenaniah.

Taking from 2 Sam. 6:12-15, the procession goes to the house of Obededom to fetch the ark and they bring it to Jerusalem. There are two main differences between this version and the one in 2 Samuel: The first is that we get a whole lot more detail about the music played in the procession. The second is that David is clothed, this time wearing a robe of fine linen in addition to his ephod. The priests of the procession are also wearing robes of fine linen.

Another possible difference is in the time/location of the sacrifices. In 2 Sam. 6:13, a sacrifice (one ox and one fatling) is made when those who bear the ark have gone six paces. In 1 Chron. 15:26, however, seven bulls and seven rams are sacrificed “because God helped the Levites who were carrying the ark”. Reading far too much into the text, it would seem that the 2 Sam. 6 priests tentatively lift the ark, and thank God right away when they survive the test. In 1 Chron. 15, however, the implication seems to be that they give thanks when the journey is completed, perhaps because God somehow made their burden light or saved them from any accidental stumble that could result in a situation like the one that led to Uzzah’s death. But this is bringing a lot into the text, and there’s no reason why the 1 Chron. 15 version can’t be taken to mean the same as the 2 Sam. 6 version.

As they approach Jerusalem, Michal (here, as in 2 Sam. 6:16, identified only as the daughter of Saul) sees David dancing and she hates him. In 2 Sam. 6:20-23, the reason for Michal’s hatred of David is apparently because he was dancing naked, uncovered save for the ephod, disgracing himself. It’s easy to see how afraid she might be, after her father’s house fell and her whole family was slaughtered. She has ever reason to want David to act the proper king, a king who won’t be judged weak or unfit and deposed. Here, however, the conversation is absent, and Michal’s reasoning is unstated. The implication, then, is that she hated him because she was Saul’s daughter (as this is the only detail we are given of her), and is perhaps seen as further proof of Saul’s dynastic unfitness.

The ark finally makes it to its new tend, and sacrifices are made. David blesses the people in God’s name, and he distributes a loaf of bread, a portion of meat, and a raisin cake to every Israelite (including, for once, the women).

A good deal of 1 Chron. 16 is given to a special thanksgiving song David gives to Asaph and the other musically-inclined priests. It’s a fairly ordinary praise song, much like the ones we’ve had before. God is great, we should seek God, he’s done wonderful works, the descendants of Abraham and Jacob are his chosen people, God has protected them. God is to be “held in awe above all gods” (1 Chron. 16:25), who are but idols while God is actually in heaven. The natural world exults in God for God is good. Also, if God wouldn’t mind delivering his chosen people from other nations – so that we can thank him for it, of course – that’d be great.

What’s interesting about this son in particular is that it appears to be a cobbling together of a few different Psalms. Specifically:

  • 1 Chron. 16:8-22 is taken from Psalms 105:1-15;
  • 1 Chron. 16:23-33 is taken from Psalms 96:1-13;
  • And 1 Chron. 16:34-36 is taken from Psalms 106:1 and Psalms 106:47-48.

Perhaps even more interesting, “none of the three psalms used is Davidic and all are later, possibly even post-exilic” (New Bible Commentary, p.378). This would certainly explain the final verses of the poem, which talk about deliverance from other nations (1 Chron. 16:34-36) – something that would have been salient for the Chronicler, but not so much for the rising star of David who has recently destroyed the Philistines. James Pate proposes that the verses could refer to prisoner’s of war – perhaps some Israelites had been taken in David’s recent battles against the Philistines – and the hope that they should be returned.

Another interesting detail about the song is that it is the only place in all of 1 Chronicles where Jacob is referred to by that name, rather than as Israel.

All the people say “Amen!” and David leaves the priests to their business. The Israelites head home, and David goes to bless his house.

The Priests

Priests and their roles are listed at several points through 1 Chron. 15-16. It begins when David is setting up a location for the ark, and he gathers the Levites to him. They are represented by their leaders:

  • 120 Kohathites, led by Uriel;
  • 220 Merarites, led by Asaiah;
  • 130 Gershomites, led by Joel;
  • 200 Elizaphanites, led by Shemaiah;
  • 80 Hebronites, led by Eliel;
  • And 112 Uzzielites, led by Amminadab.

David then commands these chiefs to appoint musicians from among their sub-tribes to play loudly before the ark as it is being transported. The Levites appoint Heman son of Joel, and Asaph son of Berechiah. The Merarites (listed as though a distinct group from the Levites) appoint Ethan son of Kushaiah, as well as some underlings: Zechariah, Jaaziel, Shemiramoth, Jehiel, Unni, Eliab, Benaiah, Maaseiah, Mattithiah, Eliphelehu, and Mikneiah. Listed here, as though the role is a musical one, are also Obededom and Jeiel, appointed as gatekeepers.

Next, we get a breakdown of the musicians by instrument as they play before the ark in its procession:

  • Sounding the bronze cymbals: Heman, Asaph, and Ethan;
  • Playing the harps (according to Alamoth – apparently some unknown musical term): Zechariah, Aziel, Shemiramoth, Jehiel, Unni, Eliab, Maseiah, and Benaiah;
  • Leading with the lyres (according to the Sheminith – some other unknown musical term): Mattithiah, Eliphelehu, Mikneiah, Obededom, Jeiel, and Azaziah;
  • Blowing the trumpets before the ark: Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezer;
  • Lastly, the conductor: Chenaniah.

Berechiah and Elkanah are designated as the ark’s gatekeepers. Then, a verse later, we are told that Obededom and Jehiah are also the gatekeepers (1 Chron. 15:23-24).

Once the procession arrives in Jerusalem and the ark is settled into its new tent, David appoints some Levites to minister to it, led by Asaph, who is to sound the cymbals.

To the harps and lyres, David appoints Zechariah, Jeiel, Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, Obededom, and Jeiel.

Finally, David appoints Benaiah and Jahaziel to blow the trumpets continually (1 Chron. 16:6), though one hopes that they were at least allowed to take turns.

The sons of Jeduthun are appointed to the gate, which apparently includes Obededom (here identified as a son of Jeduthun) and Hosah (conspicuously not identified as a son of Jeduthun).

Jeduthun himself, along with Heman, are given charge of the trumpets and cymbals at Gibeon, where the tabernacle has been left in Zadok’s charge. There is no reason given for why the ark has been separated from its tabernacle and moved into a new tent, but it appears that worship continued at both sites.

One possibility involves the nomadic nature of the early YHWH cult. If David hoped to nurture a more urban society, detaching the local god from its tent would have been a priority. He might not have felt confident enough to to build a permanent temple yet, but he could at least separate the ark from its tabernacle (which had, as evidenced by this chapter, become a locus of worship in its own right). This is, of course, pure fancy and utterly unsupported as far as I know.


Obededom is a strange figure in these chapters. Is he the same Obededom who housed the ark in 1 Chron. 13:13? And why is he shoehorned so forcefully into 1 Chron. 15-16?

He is mentioned three times as a gatekeeper:

  • When he and Jeiel are counted among the Merarite musicians (1 Chron. 15:17-18);
  • When he and Jehiah are added, as if as afterthoughts, when Berechiah and Elkanah are listed as gatekeepers (1 Chron. 15:23-24);
  • As a son of Jeduthun, who are appointed to the gate (1 Chron. 16:37-38).

This is, of course, in addition to his mentions as a musician.

The way in which he is mentioned feels very forced, particularly in 1 Chron. 15:23-24. I feel like there must be a reason for this.

If this Obededom is the same as the Gittite in 1 Chron. 13:13, it introduces a possible problem. The term “Gittite” is usually used to refer to people from Gath – a city under Philistine control. If Obededom is a Philistine, then he is not an Israelite, and he is certainly not a Levite.

That’s not a certainty, though. It could be that Obededom is merely an Israelite from Gath, or perhaps the name “Gath” was used in a few different place names and the designation of Gittite does not even refer to the Philistine city.

James Pate imagines that Obededom, having had direct experience with the ark and received its blessings while it was in his home, followed it to Jerusalem. It’s an amusing image!

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