2 Chronicles 5:2

BRINGING UP OF THE ARK OF THE COVENANT. (Ch2 5:2-13)

Then Solomon assembled . . . in the feast which was in the seventh month--The feast of the dedication of the temple was on the eighth day of that month. This is related, word for word, the same as in Kg1 8:1-10.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

2Ch 5:2 Then Solomon assembled the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, unto Jerusalem, to bring up the ark of the covenant of the LORD out of the city of David, which [is] Zion.

Ver. 2. Then Solomon assembled, &c.] See for this whole chapter following, 1Ki 8:1-12. {See Trapp on "1Ki 8:1"} &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_5:2-10

To bring up the ark of the covenant of the Lord.

The removal of the ark

I. The time of its removal.

1. Remarkable in itself. The building finished in November was not dedicated until the October of the following year. Feast of Tabernacles most suitable time to dedicate temple.

2. Remarkable in its influence. The magnitude of the event is marked by the fact that now for the first time since the Exodus we have the year and month recorded (Stanley)

.

II. The method of its removal. Similar to the ceremony of removing from the house of Obed-edom.

III. The ceremonies which accompanied its removal.

IV. The solemn deposit in its resting-place. (J. Wolfendale.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

The first part of the celebration was the transfer of the ark from Mount Zion to the temple (Ch2 5:2-14), and in connection with this we have the words in which Solomon celebrates the entry of the Lord into the new temple (Ch2 6:1-11). This section has been already commented on in the remarks on 1 Kings 8:1-21, and we have here, consequently, only to set down briefly those discrepancies between our account and that other, which have any influence upon the meaning. - In Ch2 5:3 the name of the month, האתנים בּירח (Kg1 8:2), with which the supplementary clause, "that is the seventh month," is there connected, is omitted, so that we must either change החדשׁ into בּחרשׁ, or supply the name of the month; for the festival is not the seventh month, but was held in that month.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

assembled the elders of Israel

"called together the leaders of Israel"

all the heads of the tribes

Here "heads" is a metaphor for the most important part of something. AT: "all the leaders of the tribes" (See: Metaphor)

All the men of Israel

This may refer either 1) to the people whom Solomon called to Jerusalem and who are listed in 2Ch 5:2 or 2) generally to those who traveled to Jerusalem for the feast, not necessarily to every male person who lived in Israel. (See: Hyperbole and Generalization)

at the feast, which was in the seventh month

This is the Festival of Shelters which is on the fifteenth day of the seventh month of the Hebrew calendar. This is near the beginning of October on Western calendars. (See: Hebrew Months and Ordinal Numbers and Assumed Knowledge and Implicit Information)

translationWords

elder

head

Israel

tribe

family

people group

Jerusalem

ark of the covenant

Yahweh

city of David

Zion

king

feast

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Read 2 Sam. 6:12.

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

(2) The chief of the fathers.—Rather, the chiefs of the clans (father-houses). Vulg., “capita familiarum;” LXX., τοὺς ἠγουμένους πατριῶν.

Elders . . . heads.—Or, sheikhs . . . ameers.

Zion.—Syr. and Arab., Hebron.

In the feast which was in the seventh month.—Heb., in the feast; that (is) the seventh month. The words “in the month of Ethanim” (Kings) have been accidentally omitted before the expression rendered “in the feast.” The Authorised version suggests another mode of emending the text. (Comp. Neh_8:14.) Syr., “in the month of the fruits (’ebbô) of the feast of Tabernacles; that is the seventh month.” The LXX. had the present faulty Hebrew.

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

2–10 (= 1Ki_8:1-9). The Ark brought into the Sanctuary

This section is taken almost verbatim from 1 Kings.

2. Then Solomon assembled] The same verb in the Hebrew as in 1Ch_15:3 (see note there) and in 1Ch_28:1.

the chief of the fathers] R.V. the princes of the fathers’ houses.

the city of David] See 1Ch_11:5, note on the castle of Zion.

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.

Ark. Another was not made, as that was most sacred and excellent. (Worthington)

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).

Of this and the following verses, See Poole "1Ki 8:1", &c.

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

Comparing the language of this and the following verse with that used on the occasion of David"s bringing up of the ark to Zion, found 2Sa_6:1 1Ch 13. and 15., some have thought that a considerable difference of tone is perceptible, and that indication is given of the intention, or at any rate a feeling, even if more or less unconscious, on the part of Solomon, that times were ripe for a demonstration, that should partake less of the enthusiasm of the mass, so far as his own summons might be concerned, and more of the form and dignity of the chief and representative men of the nation. This view can hardly be pressed. The very word "wherefore" in ver. 3 goes far to discredit it. And any difference that may be apparent in the language is far more probably and easily attributable to the old cause of the narrower, though intenser, interest of the writer of Chronicles.

Vers. 2-13.

Bringing in the ark.

It was fitting enough that the ark which had been in the ancient tabernacle should be brought with much ceremony into the new temple. It linked the past and the future, and it associated two things which must be constantly kept together. It suggests to us

I THE TRUE NATIONAL CONTINUITY. This was not found at all in the permanence of one form of government, for that had passed from a theocracy to a monarchy; nor was it found only or even chiefly in the descent by blood of one generation from another; nor in the continuance of the same social customs. It was found in the faithfulness of the people to the Lord their God; in the perpetuity of the national faith and, consequently, of the national morals and habits of life. The code of religious and ethical law which God gave to them through Moses was to remain the statute law of the realm. It was to be placed, on the most solemn occasion, under the most striking and memorable conditions, in the most sacred place of the sacred building in the holy city (vers. 7-10). The nation that changes its faith is itself changed; it is not the same, but another nation. The people that remain loyal to their God and true to their ancient convictions are the same people, however their institutions and customs may be modified by "time and change.

II THE TWO GREAT COUNTERPARTS OF DIVINE SERVICE. Much was made of the altar of sacrifice; indeed, the temple was the place of sacrifice. There, and there only, could offerings be presented and sin be expiated. But in the most holy place, beneath the "mercy-seat," at the very point where the blood was sprinkled on the great Day of Atonement, was the ark which held the tables of stone; and on these was inscribed the epitome of law, the demand for obedience. Sacrifice (or worship, as it is now) and obedience are the two great complementary parts of the service of God (see homily on. (2Ch_1:3-5)

III THE BEST SERVICE OF WORLDLY DIGNITY. We learn (ver. 2) that "the elders of Israel, and all the heads of the tribes," assembled on this occasion; they lent the weight of their social dignity to it. They did well to do this. There is nothing in which any kind of earthly distinction can be so well engaged as in promoting the piety of the people, in attaching them more firmly to their sacred principles, connecting them with and committing them to the service of the living God. Sad is it indeed when rank uses its influence to undermine the faith; admirable and honourable is it when exalted station spends its strength in advancing the devotion and the integrity of the people.

IV THE JOYOUSNESS THAT BELONGS TO DIVINE WORSHIP. It was surely right that the first act of worship associated with the temple should be accompanied by a feast rather than by a fast (ver. 3). It was right that the choir should unite "in praising and thanking the Lord" (ver. 13). In the service of One to whom such ascription can be rendered as is offered to the Lord (ver, 13), the sound of holy gladness should be the prevailing note.

V THE NEARNESS OF HUMAN APPROACH AND DIVINE MANIFESTATION. (Vers. 13, 14.) Let us draw nigh unto God in praise and prayer, and he will draw nigh unto us in the best proofs of his presence, in the most valuable manifestations of his power and grace. C.

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

Then Solomon

(See Scofield "1Ki 8:1").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Then Solomon assembled the elders of Israel He conducted [the matter] with the attribute of wisdom, in that he gathered the elders, and not the youths, [which was] better than David [had done,] who gathered even the youths, as it is written, “And David assembled all the leaders of Israel...Jerusalem” (I Chron. 28:1).

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.