2 Chronicles 13:5

2Ch 13:5 Ought ye not to know that the LORD God of Israel gave the kingdom over Israel to David for ever, [even] to him and to his sons by a covenant of salt?

Ver. 5. Ought ye not to know?] q.d., How can ye be ignorant? and how dare you go against your knowledge? Is it not a grievous sin so to do

By a covenant of salt,] i.e., Perpetual and inviolable, solemn - as with sacrifice - and sure. See on Num 18:19. That exposition of Sanchez is somewhat strange and far fetched: that God’s covenant with the house of David was conditional, and therefore to be taken with a grain of salt; viz., that they should have the kingdom for ever, if they kept touch with him, &c.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Ch 13:5. By a covenant of salt — A perpetual covenant. The reason of this mode of expression seems to arise from the preserving nature of salt; which, therefore, was made a symbol of friendship and fidelity. It is most likely, that in all solemn covenants which were confirmed by sacrifice, it was an ancient custom to offer salt with the sacrifice, to denote the faith and perpetuity of the covenant; so that, in this view, a covenant of salt will signify a covenant confirmed by sacrifice. See note on Num 18:19.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

13:5 a lasting covenant: Literally a covenant of salt. Salt was required with a grain offering (Lev 2:13). The social and religious background for this phrase is unknown. However, salt was used as a preservative and provided an apt metaphor for a permanent covenant.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

And therefore whosoever doth usurp it or take it from that stock, transgresseth the ordinance of the Lord. Thus like an hypocrite he allegeth the word of God for his advantage.

That is, perpetual because that thing which is salted, is preserved from corruption: he meaneth also that it was made solemnly, and confirmed by offering of sacrifices, where as they used salt according as was ordained, Num. 18:19.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 5. By a covenant of salt?] For ever. "For as the waters of the sea never grow sweet, neither shall the dominion depart from the house of David." - Targum. See Clarke on Nu 18:19.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(5) Ought ye not to know.—Literally, is it not to you to know? A construction characteristic of the chronicler. Abijah contrasts the moral position of his adversaries with his own, asserting (1) that their separate political existence is itself an act of rebellion against Jehovah; (2) that they have abolished the only legitimate form of worship, and established in its place an illegal cultus and priesthood; whereas (3) he and his people have maintained the orthodox ritual and ministry, and are therefore assured of the divine support.

By a covenant of salt.—As or after the manner of a covenant of salt, i.e., a firm and unalterable compact (see Num_18:19). According to ancient custom, salt was indispensable at formal meals for the ratification of friendship and alliance; and only a “salt treaty “was held to be secure. Salt therefore accompanied sacrifices, as being, in fact, so many renewals of the covenant between man and God. (Lev_2:13; Eze_43:24; Lev_24:7 in the LXX.)

The antique phrase, “covenant of salt,” is otherwise important, as bearing on the authenticity of this speech.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. a covenant of salt] Salt was necessary for the efficacy of a sacrifice (Lev_2:13), so that Covenant of salt became a phrase for a sure covenant (Num_18:19). The sacredness of the bond which is acknowledged among the Arabs between two persons who have “eaten salt” together as host and guest is common knowledge. It is not however necessary that salt should be taken; any food, e.g. milk, will serve (W. R. Smith, Religion of the Semites, p. 270).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, is risen up,.... Notwithstanding it was well known the kingdom was entailed on the posterity of David by an everlasting covenant; Abijah calls Jeroboam Solomon's servant, by way of great contempt, as Jarchi observes, he being the general receiver of his tax in the tribe of Ephraim, Kg1 11:28.

and hath rebelled against his lord; his rightful king and sovereign; the charge is no less than high treason.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

A covenant of salt. That is, a firm and perpetual covenant. See Numbers xviii. 19. (Challoner) (Worthington) --- It seems this covenant was to be inviolable; and it had its effect, notwithstanding the crimes of many of the kings. The Arabs still regard the partaking of bread and salt as the most sacred covenant. (Calmet) --- "The ancients prayed when they placed salt before their guests, that, as salt partook of two natures, so they might be cemented together in concord." (Tzetzez on Lycoph.) (Haydock) --- Abia speaks with much prudence, and with an air of piety, though his heart was corrupt, 3 Kings xv. 3. That of his adversary was still more so; and God granted victory to the former, to reward even the appearance of virtue in the king, and the sincere piety of some of his followers.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

i.e. By a perpetual covenant, which thy usurpation can not disannul. For the phrase, See Poole "Num 18:19".

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. A covenant of salt — The meat-offering was a standing memorial of God’s covenant with man, and could never be lawfully offered without salt.

Lev_2:13. Salt, the symbol of perpetuity and incorruptibility, became therefore proverbially associated with the Israelitish notion of a sacred and inviolable covenant. Hence “a covenant of salt” is equivalent to “a holy and inviolable covenant.” Compare Num_18:19.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 5-12. The idea of Abijah in this religious harangue, addressed or supposed to be addressed to the kingdom of the ten tribes, was good, and the execution was spirited. While, however, he preaches well to others, there are not wanting signs that he can blind himself as to some failure of practice on his own part. The points of the argument running through his harangue are correct, skilfully chosen, and well and religiously thrust home on the heart of his supposed audience. The practical trust of himself and his army are testified to in vers. 14, 15, and abundantly rewarded. This sequel-practical trust is the best credential of the sincerity of his foregoing appeal and harangue.

Gave the kingdom to David for ever. With the thrice-repeated "for ever" of what we call 2Sa_7:13-16, and the very emphatic language of the fifteenth verse in that passage, in the memory of Abijah, no one can say he was not justified by the letter and to the letter in what he now says. At the same time, how is it that Abijah does not in all fairness quote the matter of 2Ch_6:16 last clause, and of its parallel, 1Ki_8:25 last clause, and of Psa_89:28-37 Psa_132:12? Covenant of salt (see Lev_2:13; Num_18:19; Mar_9:49) The use of salt was ordered first for the meal offerings, which, consisting mainly of flour, did not need it as an antiseptic; afterwards it was ordered for "all" offerings, including the "burnt offering:" as surely as leaven was proscribed, salt was prescribed. (Lev_2:11) "The covenant of salt" meant the imperish-ableness and irrevocableness of the engagement made between the two parties to the covenant The widespread and deeply significant use of it among other and heathen nations is remarkable indeed, and is attested by Pliny ("Hist. Nah 31:41) in forcible words: "Nulla (sacra) conficiuntur sine mola salsa" (Her., 2Sa 3:200; Virgil, "AEn.," 2:133; Hom., " Iliad," 1:449). Some think it a sufficient explanation of the text, "covenant of salt," that, especially in the East, solemn engagements and vows were often recognized and strengthened by hospitalities, as shown to guests, and of these salt was an indispensable element. It is true that some of the ancient indications and descriptions of friendship and close friendships turned on phrases (similar ones, indeed, still existing) into which the word "salt" entered, but that these phrases arose from the fact that salt was so general a constituent of human food seems insufficient explanation, where we can find one of a more direct and more directly religious, or, as the case might be (e.g. with heathen sacrifices), superstitious birth. Religion and superstition between them have been the most world-wide, incalculable, and untraceable originators and disseminators of half the possible phrases of human language!

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Of salt - By a perpetual covenant.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

a covenant of salt with endurance and permanence. And now -

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.