2 Chronicles Chapter 1
1:3. See the note on 1 Chronicles 16:37-42. This high place was termed a great high place (1 Kin. 3:4) inasmuch
as worship was carried on at several high places before the erection of the temple in Jerusalem.
1:4. See the note on 2 Samuel 6:12.
1:10. See the note on 1 Kings 3:12.
1:17. See the note on 1 Kings 10:26-29.
2 Chronicles Chapter 2
2:2. See the note on 1 Kings 5:15, 16.
2:3. Huram is another spelling of Hiram of Tyre. See the notes on 1 Kings 5:1 and 5:7-10.
2:6. Solomon's request to Hiram is accompanied by a witness as to the one true God. He will make the same point
in his prayer of dedication at the time of the temple's completion (1 Kin. 8:27; 2 Chr. 6:18).
2:10. Solomon's payments to Hiram and his workmen were substantial. The details given here supplement those of
1 Kings 5:11.
2:13. The words Huram my father's may best be understood as one word giving the name and status of King
Hiram's master craftsman, Hiramabi. The compound name thus signifies that this Hiram is a valued member of the
royal team and a skilled workman. The title "my father" was used of Elijah (2 Kin. 2:12) and Elisha (2 Kin. 13:14).
2:14. Hiram's work was extensive, being concerned with the twin pillars (Jachin and Boaz, 3:15-17; see the note on
1 Kin. 7:15-22), the brazen altar (4:1), the molten sea with its bases (4:2-5, 10, 15), and the 10 lavers with their
bases (4:6; see the note on 1 Kin. 7:23-39), as well as certain brass utensils (4:11, 16) and golden articles (4:7, 8,
19-22). His work was indeed an invaluable contribution.
2:17, 18. See the notes on 1 Kings 5:13, 14 and 5:15, 16.
2 Chronicles Chapter 3
3:1. See the note on 2 Samuel 24:24.
3:2. See the note on 1 Kings 6:1.
3:4. See the note on 1 Kings 6:3. The hundred and twenty cubits here was apparently miscopied, such a height
being too disproportionate even for a tower before the building proper. Some ancient versions read 20 cubits.
Since the height of the building itself was 30 cubits (1 Kin. 6:2), some have suggested that the porch was probably
the same height.
3:15-17. See the notes on 1 Kings 6:3 and 7:15-22.
2 Chronicles Chapter 4
4:2-6. See the note on 1 Kings 7:23-39.
4:7, 8. See the note on 1 Kings 7:48-50.
4:10. See the notes on 2:14 and 1 Kings 7:40-47.
2 Chronicles Chapter 5
5:7-9. See the note on 1 Kings 8:8.
5:10. See the note on 1 Kings 8:9.
5:12. For Asaph, Heman, and Jeduthum, see the note on 1 Chronicles 6:31-48.
5:14. See the note on 1 Kings 8:10-12.
2 Chronicles Chapter 6
6:1-11. See the note on 1 Kings 8:12-21.
6:12-39. See the note on 1 Kings 8:22-53. The closing portion of the prayer as recorded in 1 Kings contains a
restatement of the fact that Israel was truly God's special people (cf. Ex. 19:5; Deut. 7:6; 14:2; 26:18). Solomon's
closing benediction on this occasion is also recorded; see the note on 1 Kings 8:54-61.
6:13. See the note on 23:13.
6:40-42. This information supplements the details given in 1 Kings 8:22-53.
2 Chronicles Chapter 7
7:1-3. The Lord's sending fire ... down from heaven that consumed the sacrifices is attested elsewhere (cf. Gen. 15:
7-17; 1 Kin. 18:36-38). The inauguration of worship at the tabernacle had also been greeted with the Lord's
consuming fire (Lev. 9:24). For the glory of the LORD, see the note on 1 Kings 8:10-12.
7:4-10. See the notes on 1 Kings 8:62-65 and 8:66.
7:12. See the note on 1 Kings 9:2.
7:14, 15. While this promise was originally given to Solomon regarding the people of Israel, it is certainly applicable
to all who will call on the Lord in repentance and faith. These verses stand as a high expression of God's loving
readiness to hear the prayers of a repentant people (cf. 6:37-39; James 4:8-10).
2 Chronicles Chapter 8
8:2. See the note on 1 Kings 9:13.
8:7-10. See the notes on 1 Kings 5;13, 14 and 5:15, 16.
8:11. See the notes on 1 Samuel 4:3 and 1 Kings 7:2-8.
8:14. Solomon here confirms the institutions of his father David (cf. 1 Chr. 23:2-26:28).
8:17, 18. See the notes on 1 Kings 9:26 and 9:28.
2 Chronicles Chapter 9
9:1. See the several notes on 1 Kings 10:1-9.
9:16. For the house of the forest of Lebanon, see the note on 1 Kings 7:2-8.
9:21. For Tarshish, see the note on 1 Kings 10:22.
9:23. See the note on 1 Kings 10:23-25.
9:25. See the note on 1 Kings 10:26-29.
9:29. See the note on 1 Chronicles 29:29.
9:31. The account of God's third visit to Solomon and the details of Solomon's sinful later life (1 Kin. 11:1-13) are
omitted by the chronicler.
2 Chronicles Chapter 10
10:1. For the details relative to Solomon's apostasy and the rising of adversaries to him, see 1 Kings 11. For the
term all Israel, see the note on 1 Kings 12:1.
10:4. For the institution of corvée, or forced labor, see the notes on 1 Kings 5:13, 14 and 12:4.
10:11. See the note on 1 Kings 12:11.
10:12. See the note on 2 Kings 20:8.
10:16. The name Israel is now used for the 10 northern tribes. (For problems relative to the identification of the
northern tribes and the two southern tribes, see the note on 1 Kin. 12:20.) Because the northern kingdom was an
apostate kingdom, despite the prediction concerning its formation (cf. 1 Kin. 11:35), Jeroboam's assumption of the
throne (1 Kin. 12:20) is not mentioned in the account in chapter 10. The chronicler's interest is with the southern
kingdom, which he views as the true remnant of Israel (cf. 13:10), over which the sons of David were to rule (cf. 11:
3), and whose capital, Jerusalem, was the rightful place of worship (cf. 11:16).
2 Chronicles Chapter 11
11:2. See the note on 1 Kings 12:22.
11:5-12. Since Rehoboam’s defensive measures were made with regard to cities in southern and western Judah,
they were probably aimed at the rising menace of Egypt (cf. 12:2-9). This information is not mentioned in 1 Kings
12-14.
11:14. See the notes on 1 Kings 12:27-29 and 12:31, 32.
11:20. For Maachah, see the note on 1 Kings 15:1-3.
11:23. Despite his wisdom in administering the various parts of his kingdom through his sons, he perpetuated the
folly of Solomon, his father, in desiring many wives (cf. 1 Kin.11:1-4).
2 Chronicles Chapter 12
12:2. For Shishak, see the note on 1 Kings 14:25, 26.
12:3. The Lubim were Libyan contigents. The Sukkiim were foreign mercenaries in Pharaoh’s army.
2 Chronicles Chapter 13
13:1. See the note on 1 Kings 14:31.
13:5. Covenant of salt means a binding agreement faithfully upheldby the covenantal parties (cf. Num. 18:19). God’
s unswerving faithfulness to the Davidic covenant is hereby asserted.
13:7. For the children of Belial, see the note on Judges 19:22.
13:22. See the note on 1 Chronicles 29:29. The term story (Heb. Midrash) here refers to an interpretive study of an
earlier work (cf. 24:27). It was later used by Jewish scholars to designate a collection of expository comments on
the Old Testament Scriptures gathered together from the first century B.C. to the third century A.D.
2 Chronicles Chapter 14
14:3. For groves, see the note on Judges 3:6, 7.
14:11. Asa’s early trust in God is emphasized here. The battle against Zerah the Ethiopian is not recorded in 1
Kings. Biblical Ethiopia (ancient Cush) is the modern Sudan.
2 Chronicles Chapter 15
15:1. Asa’s early years were spent wisely, his godly piety (14:2) being put to spiritual (14:4, 5) and political
purposes (14:5-8). The encouragement of Azariah (vv. 1-7) only increased his faithful activities, including a further
religious purge of idolatry (v. 8) that, unfortunately, stopped short of full cleansing (v. 17). Even his powerful
grandmother, Maachah, saw the influence of her apostate religion terminated (v. 16). See the note on 1 Kings 15:2.
15:12. Asa’s spiritual fidelity showed itself further in his leading of the people in an act of covenant renewal (cf.
Josh. 24:2). All true Israelites from all quarters were invited to the ceremony (v. 9).
2 Chronicles Chapter 16
16:7. Because Asa hired an Aramean king to relieve the pressures put on his northern frontier by the Israelite king
Baasha (vv. 1-6), he is rebuked by God’s prophet. For his breach of trust Asa is faced with judgement (v. 9). The
episode marked a turning point in Asa’s spiritual decline, during which he persecuted the godly Hanani. Asa was to
die in shame (vv. 12-14).