1 Chronicles 29:27
The length of David's reign over Israel was forty years--seven years in Hebron and thirty-three years in Jerusalem.
The length of his reign over Israel
This phrase highlights the total duration of King David's rule over the united kingdom of Israel. The Hebrew word for "reign" is "מָלַךְ" (malak), which means to rule or to be king. David's reign is significant in biblical history as it represents a period of consolidation and expansion for Israel. His leadership is often seen as a model of godly kingship, despite his personal failings. The phrase underscores the importance of David's role in establishing a unified nation under God's covenant.

was forty years
The number forty in the Bible often symbolizes a period of testing, trial, or judgment. It is a number that appears frequently in Scripture, such as the forty days and nights of rain during the flood (Genesis 7:12) and the forty years the Israelites wandered in the desert (Numbers 14:33). David's forty-year reign can be seen as a time of both testing and fulfillment for Israel, as the nation transitioned from a loose confederation of tribes to a centralized monarchy.

seven years in Hebron
Hebron, located in the southern part of Israel, was the initial capital of David's kingdom. The Hebrew word for Hebron is "חֶבְרוֹן" (Chevron), which means "association" or "alliance." This city holds historical and spiritual significance, as it was the place where the patriarchs Abraham, Isaac, and Jacob were buried. David's seven-year reign in Hebron represents a period of establishing his rule and forming alliances with the southern tribes of Judah.

and thirty-three years in Jerusalem
Jerusalem, known as "יְרוּשָׁלַיִם" (Yerushalayim) in Hebrew, became the political and spiritual center of Israel under David's rule. The choice of Jerusalem as the capital was strategic, as it was centrally located and neutral territory between the northern and southern tribes. The number thirty-three, while not as symbolically significant as forty, marks the majority of David's reign and the establishment of Jerusalem as the enduring capital of Israel. This period is characterized by the unification of the tribes and the establishment of a centralized worship of Yahweh, with the Ark of the Covenant being brought to Jerusalem.

Persons / Places / Events
1. David
The central figure in this verse, King David was the second king of Israel, known for his heart for God and his role in uniting the tribes of Israel. His reign is marked by military conquests, the establishment of Jerusalem as the capital, and preparations for the building of the Temple.

2. Hebron
A significant city in the history of Israel, Hebron was where David first reigned as king over the tribe of Judah for seven years. It is a city with deep patriarchal roots, being the burial place of Abraham, Isaac, and Jacob.

3. Jerusalem
The city where David reigned for thirty-three years, Jerusalem became the political and spiritual center of Israel. David's choice of Jerusalem as the capital was strategic and symbolic, uniting the northern and southern tribes.

4. Israel
The united kingdom under David's rule, consisting of all twelve tribes. David's leadership was pivotal in establishing a strong, centralized nation.

5. Reign of Forty Years
This period signifies a complete and divinely ordained time of leadership, often seen in biblical numerology as a period of testing, trial, and eventual fulfillment.
Teaching Points
The Importance of Leadership
David's reign exemplifies the impact of godly leadership. His heart for God and his dedication to the nation set a standard for future leaders.

Significance of Place
The transition from Hebron to Jerusalem symbolizes growth and the fulfillment of God's promises. It reminds us of the importance of being where God wants us to be.

God's Timing
The forty-year reign signifies a complete and purposeful period. Trusting in God's timing is crucial for fulfilling His plans in our lives.

Unity and Division
David's reign over a united Israel contrasts with the later division of the kingdom. It serves as a reminder of the strength found in unity under godly leadership.

Legacy and Preparation
David's preparation for the Temple, though he did not build it himself, teaches us about the importance of laying groundwork for future generations.
Bible Study Questions
1. How does David's leadership style in Hebron differ from his time in Jerusalem, and what can we learn from these differences about adapting to new roles or environments?

2. In what ways does the transition from Hebron to Jerusalem reflect spiritual growth or progression in our own lives?

3. How does the concept of a "forty-year reign" relate to other biblical instances of the number forty, and what does this teach us about God's timing?

4. What lessons can we draw from David's reign about the importance of unity among believers today?

5. How can we, like David, prepare for future generations, even if we do not see the fulfillment of our efforts in our lifetime?
Connections to Other Scriptures
2 Samuel 5:4-5
This passage provides a parallel account of David's reign, confirming the duration and locations of his kingship.

1 Kings 2:11
This verse also recounts the length of David's reign, emphasizing the transition to Solomon's rule and the continuation of David's legacy.

Acts 13:22
In the New Testament, David is described as a man after God's own heart, highlighting his spiritual significance and the divine favor upon his reign.
David and Solomon: ContrastW. Clarkson 1 Chronicles 29:22-30
David's DeathF. Whitfield 1 Chronicles 29:26-30
People
David, Gad, Isaac, Jehiel, Jesse, Nathan, Ophir, Samuel, Solomon, Zadok
Places
Hebron, Jerusalem, Ophir
Topics
Forty, Hebron, Jerusalem, Period, Reigned, Ruling, Seven, Thirty, Thirty-three
Dictionary of Bible Themes
1 Chronicles 29:27

     1654   numbers, 11-99

1 Chronicles 29:26-28

     5087   David, reign of

Library
The Waves of Time
'The times that went over him.'--1 CHRON. xxix. 30. This is a fragment from the chronicler's close of his life of King David. He is referring in it to other written authorities in which there are fuller particulars concerning his hero; and he says, 'the acts of David the King, first and last, behold they are written in the book of Samuel the seer ... with all his reign and his might, and the times that went over him, and over all Israel, and over all the kingdoms of the countries.' Now I have ventured
Alexander Maclaren—Expositions of Holy Scripture

That we Ought to Offer Ourselves and all that is Ours to God, and to Pray for All
The Voice of the Disciple Lord, all that is in the heaven and in the earth is Thine.(1) I desire to offer myself up unto thee as a freewill offering, and to continue Thine for ever. Lord, in the uprightness of mine heart I willingly offer(2) myself to Thee to-day to be Thy servant for ever, in humble submission and for a sacrifice of perpetual praise. Receive me with this holy Communion of Thy precious Body, which I celebrate before Thee this day in the presence of the Angels invisibly surrounding,
Thomas A Kempis—Imitation of Christ

The History Books
[Illustration: (drop cap T) Assyrian idol-god] Thus little by little the Book of God grew, and the people He had chosen to be its guardians took their place among the nations. A small place it was from one point of view! A narrow strip of land, but unique in its position as one of the highways of the world, on which a few tribes were banded together. All around great empires watched them with eager eyes; the powerful kings of Assyria, Egypt, and Babylonia, the learned Greeks, and, in later times,
Mildred Duff—The Bible in its Making

Concerning Salutations and Recreations, &C.
Concerning Salutations and Recreations, &c. [1273] Seeing the chief end of all religion is to redeem men from the spirit and vain conversation of this world and to lead into inward communion with God, before whom if we fear always we are accounted happy; therefore all the vain customs and habits thereof, both in word and deed, are to be rejected and forsaken by those who come to this fear; such as taking off the hat to a man, the bowings and cringings of the body, and such other salutations of that
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Enoch, the Deathless
BY REV. W. J. TOWNSEND, D.D. Enoch was the bright particular star of the patriarchal epoch. His record is short, but eloquent. It is crowded into a few words, but every word, when placed under examination, expands indefinitely. Every virtue may be read into them; every eulogium possible to a human character shines from them. He was a devout man, a fearless preacher of righteousness, an intimate friend of God, and the only man of his dispensation who did not see death. He sheds a lustre on the
George Milligan—Men of the Bible; Some Lesser-Known

The Exile --Continued.
We have one psalm which the title connects with the beginning of David's stay at Adullam,--the thirty-fourth. The supposition that it dates from that period throws great force into many parts of it, and gives a unity to what is else apparently fragmentary and disconnected. Unlike those already considered, which were pure soliloquies, this is full of exhortation and counsel, as would naturally be the case if it were written when friends and followers began to gather to his standard. It reads like
Alexander Maclaren—The Life of David

Covenanting a Duty.
The exercise of Covenanting with God is enjoined by Him as the Supreme Moral Governor of all. That his Covenant should be acceded to, by men in every age and condition, is ordained as a law, sanctioned by his high authority,--recorded in his law of perpetual moral obligation on men, as a statute decreed by him, and in virtue of his underived sovereignty, promulgated by his command. "He hath commanded his covenant for ever."[171] The exercise is inculcated according to the will of God, as King and
John Cunningham—The Ordinance of Covenanting

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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