2 Chronicles 8:7
As for all the people who remained of the Hittites, Amorites, Perizzites, Hivites, and Jebusites (the people who were not Israelites)--
As for all the people
This phrase introduces a specific group of individuals distinct from the Israelites. The Hebrew word for "people" here is "עַם" (am), which often refers to a nation or ethnic group. In the context of ancient Israel, this term underscores the distinct identity and cultural heritage of these groups, setting the stage for understanding their role and status in Solomon's kingdom.

who were left
The phrase "who were left" indicates a remnant of the original inhabitants of the land. Historically, this refers to those who remained after the Israelites had taken possession of Canaan. The Hebrew root "שָׁאַר" (sha'ar) means to remain or be left over, suggesting that these people survived the conquests and were now living under Israelite rule.

of the Hittites, Amorites, Perizzites, Hivites, and Jebusites
These names represent the various Canaanite tribes that inhabited the Promised Land before the Israelites. Each group had its own unique culture and religious practices. Archaeological findings have provided insights into their societies, revealing a complex tapestry of city-states and alliances. The mention of these specific tribes highlights the fulfillment of God's promise to give the land to the descendants of Abraham, as well as the ongoing challenges of maintaining purity and faithfulness amidst surrounding pagan influences.

(who were not Israelites)
This parenthetical note emphasizes the distinction between the Israelites and the remaining Canaanite peoples. The term "Israelites" refers to the descendants of Jacob, also known as Israel, and signifies those who are part of God's covenant community. This distinction is crucial in understanding the social and religious dynamics of Solomon's reign, as it underscores the Israelites' unique identity and calling to be a holy nation set apart for God's purposes.

Persons / Places / Events
1. Hittites
An ancient group of people who lived in the region of Anatolia (modern-day Turkey) and were known for their advanced civilization and conflicts with Egypt and other nations.

2. Amorites
A Semitic people who occupied large parts of Mesopotamia and the Levant. They were often mentioned as adversaries of Israel in the Old Testament.

3. Perizzites
A group of people living in Canaan during the time of the Israelite conquest. They are frequently listed among the inhabitants of the land that Israel was to dispossess.

4. Hivites
Another Canaanite group, often associated with the Gibeonites, who made a treaty with Israel during Joshua's leadership.

5. Jebusites
The original inhabitants of Jerusalem, who were eventually conquered by King David, making Jerusalem the capital of Israel.
Teaching Points
God's Sovereignty and Human Responsibility
The presence of these groups in Israel's land serves as a reminder of Israel's incomplete obedience to God's commands. It challenges us to consider areas in our lives where we may not have fully obeyed God's instructions.

Cultural and Spiritual Influence
The continued presence of these peoples among the Israelites could lead to cultural and spiritual compromise. We must be vigilant about the influences we allow into our lives and communities.

The Role of Leadership
Solomon's management of these groups reflects the complexities of leadership and governance. Leaders today must balance justice, mercy, and practical governance in their roles.

God's Grace and Redemption
Despite Israel's failures, God's plan continued. This encourages us to trust in God's redemptive work, even when we fall short.
Bible Study Questions
1. What does the presence of these non-Israelite groups in the land of Israel reveal about the Israelites' obedience to God's commands in Deuteronomy 7:1-2?

2. How can we apply the lessons of cultural and spiritual influence from this passage to our modern context, especially in terms of the media and relationships we engage with?

3. In what ways does Solomon's handling of these groups reflect the challenges of leadership, and how can Christian leaders today learn from his example?

4. How does the account of the Gibeonites in Joshua 9 inform our understanding of the Hivites' presence in Israel during Solomon's reign?

5. Reflect on a time when you experienced God's grace and redemption despite your own shortcomings. How does this passage encourage you to trust in God's ongoing work in your life?
Connections to Other Scriptures
Deuteronomy 7:1-2
This passage lists the same groups of people and commands the Israelites to destroy them completely, highlighting the ongoing presence of these groups in the land during Solomon's reign.

Joshua 9:3-15
Describes the Gibeonites (Hivites) deceiving Israel into making a peace treaty, which is relevant to understanding the complex relationships between Israel and these groups.

1 Kings 9:20-21
Provides a parallel account of Solomon's dealings with the remaining non-Israelite peoples, emphasizing their role as laborers.
The Subjects of SolomonT. Whitelaw 2 Chronicles 8:7-10
People
Amorites, David, Geber, Hiram, Hittites, Hivite, Hivites, Huram, Israelites, Jebusites, Levites, Ophir, Perizzites, Pharaoh, Solomon
Places
Baalath, Beth-horon, Edom, Eloth, Ezion-geber, Hamath, Hamath-zobah, Jerusalem, Lebanon, Ophir, Tadmor, Upper Beth-horon
Topics
Amorite, Amorites, Hittite, Hittites, Hivite, Hivites, Israelites, Jebusite, Jebusites, Jeb'usites, Peoples, Perizzite, Perizzites, Per'izzites, Rest
Dictionary of Bible Themes
2 Chronicles 8:7

     5424   nationalism

2 Chronicles 8:7-8

     5266   conscription

Library
The Duty of Every Day
'Then Solomon offered burnt offerings unto the Lord ... Even after a certain rate every day.'--(A.V.) 'Then Solomon offered burnt offerings unto the Lord, even as the duty of every day required it.'--2 Chron. viii. 12-13 (R. V.). This is a description of the elaborate provision, in accordance with the commandment of Moses, which Solomon made for the worship in his new Temple. The writer is enlarging on the precise accordance of the ritual with the regulations laid down in the law. He expresses,
Alexander Maclaren—Expositions of Holy Scripture

The Seven Seas According to the Talmudists, and the Four Rivers Compassing the Land.
"Seven seas (say they) and four rivers compass the land of Israel. I. The Great Sea, or the Mediterranean. II. The sea of Tiberias. III. The sea of Sodom. IV. The lake of Samocho... The three first named among the seven are sufficiently known, and there is no doubt of the fourth:--only the three names of it are not to be passed by. IV. 1. The Sibbichaean. The word seems to be derived from a bush. 2. ... 3. ... V. Perhaps the sandy sea. Which fits very well to the lake of Sirbon, joining the commentary
John Lightfoot—From the Talmud and Hebraica

Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply
Alfred Edersheim—Sketches of Jewish Social Life

Chronicles
The comparative indifference with which Chronicles is regarded in modern times by all but professional scholars seems to have been shared by the ancient Jewish church. Though written by the same hand as wrote Ezra-Nehemiah, and forming, together with these books, a continuous history of Judah, it is placed after them in the Hebrew Bible, of which it forms the concluding book; and this no doubt points to the fact that it attained canonical distinction later than they. Nor is this unnatural. The book
John Edgar McFadyen—Introduction to the Old Testament

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