1 Chronicles14:8–17

The same saying, the same name: the parallel at 2 Samuel 5:20 verbal / quotation: confirmed

David's confession at v. 11 and the naming of the ground stand in the older account in nearly the same words. The Verifier records the overlap in the roots themselves: the verb פָּרַץ and the noun פֶּרֶץ, plus the participle ʼôyêb, “my enemies.” Ellicott, Cambridge, JFB and Pulpit all treat 1 Chronicles 14:8 to 16 as the parallel of 2 Samuel 5:17 to 25. The two texts are not identical: Ellicott lists the differences one by one, Samuel's “before me” against Chronicles' “by my hand,” Samuel's impersonal “he called” against Chronicles' “they called,” and notes that the Chronicler's plural “indicates the antiquity of the narrative.”

2 Samuel 5:20

basis: Verifier: shared Hebrew lexemes H6555 pârats (in 48 vv), the rare noun H6556 perets (in 18 vv), and H341 ʼôyêb (in 275 vv). The two verses report the same saying and the same act of naming; this is a synoptic parallel within the Hebrew canon, not a citation of one book by the other.

Two breaches, one root: Perez-uzzah and Baal-perazim structural / thematic: confirmed

One chapter earlier the Chronicler used this same pair of words for a very different event: the LORD broke out (pârats) against Uzzah, and the place was called Perez-uzzah, “the breach of Uzzah.” Here the breaking out is against David's enemies and the place is called Baal-perazim. The Verifier confirms both roots are shared across the passages, together with mâqôwm, “place,” since both scenes end in the naming of ground. Chronicles thus frames David's rise between two breaches of the same God: one that killed a man who steadied the ark without asking, and one that scattered an army after a king had asked. Ellicott himself connects the words, noting that perāzîm “is the plural of the word perez (1Chronicles 13:11).”

1 Chronicles 13:11 · 2 Samuel 6:8

basis: Verifier: shared Hebrew lexemes H6555 pârats (in 48 vv), H6556 perets (in 18 vv), H4725 mâqôwm (in 379 vv). A real verbal link inside a shared naming pattern; no quotation is claimed, and the moral contrast drawn between the two scenes is our synthesis, not the Chronicler's stated comment.

The weeping trees: a word that grows in four verses only verbal / quotation: confirmed

הַבְּכָאִים (bâkâʼ, H1057) is one of the rarest nouns in the unit. The Verifier finds it in four verses of the Hebrew Bible, and Ellicott independently says the same thing from the other direction: it is “a Hebrew word only occurring here and in the parallel passage of Samuel.” Those four verses are this passage and its parallel. Ellicott derives it from bâkâ, to weep, and explains the Arabic băkā, a balsam that “sheds a gum like tears, whence its name.” Pulpit is blunter about what is not known: one recent authority “pronounces it an ‘unknown species,’” and the summaries of opinion are “just sufficient to show that it is not as yet identified with any semblance of certainty.” Cambridge's R.V. margin gives balsam trees; the LXX and Vulgate read pear.

2 Samuel 5:23

basis: Verifier: shared Hebrew lexemes H1057 bâkâʼ (in 4 vv, one of the rarest in the canon) and H7592 shâʼal (in 157 vv), twice. The rarity is the basis; the link is lexical and synoptic, not a quotation of one text by another.

A marching that is elsewhere an ornament: tsᵉʻâdâh in Isaiah 3:20 verbal / quotation: confirmed

The noun for the sound David was to listen for, הַצְּעָדָה (tsᵉʻâdâh, H6807), occurs in only three verses of the Hebrew Bible: this verse, its parallel in Samuel, and Isaiah 3:20, where it names an ornament of the step among the finery stripped from the daughters of Zion. Pulpit's insistence that the word means “the sound of steps (literally, stepping)” rather than any generic noise is carried by that rarity. We claim nothing thematic between a prophet's list of anklets and an army's signal; the observation is only that Israel had a specific word for the sound of a step, and that the Chronicler chose it here rather than the ordinary word for noise.

Isaiah 3:20

basis: Verifier: shared Hebrew lexeme H6807 tsᵉʻâdâh (in 3 vv), one of the rarest in this unit. Lexical link only: no quotation, no shared motif and no theological dependence is claimed between the two contexts.

Isaiah's memory of Perazim and Gibeon structural / thematic: confirmed

Isaiah names both battlefields of this unit in a single oracle: “For Jehovah shall rise up as in Mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work.” Ellicott quotes the verse in full and draws the inference: “Such a reference proves the great moment of the events so briefly chronicled here.” Cambridge identifies Baal-perazim “probably to be identified with the Mount Perazim of Isaiah 28:21,” Pulpit cites the same verse for the rush of waters, and Ellicott appeals to it again at v. 16 to settle the reading Gibeon against Samuel's Geba. Four commentators, independently, hear the prophet remembering this day.

Isaiah 28:21

basis: Verifier pair 1 Chronicles 14:16 / Isaiah 28:21: shared Hebrew lexeme H1391 Gibʻôwn (in 35 vv). The place-name Perazim is not shared at the lexeme level because Isaiah spells it as Mount Perazim, so the fuller basis is commentator attestation: Ellicott quotes the verse, and Cambridge, Pulpit and JFB all cite it.

The law of the burned images structural / thematic: confirmed

The burning of the Philistine gods is the Chronicler's addition to the older account (Barnes flags it as one of the few important variations from 2 Samuel 5). Ellicott and Cambridge both say why it was added: it records David keeping a written law. Cambridge cites it exactly, “The Law (Deuteronomy 7:5; Deuteronomy 7:25) enjoined that graven images were to be burnt with fire,” and Pulpit agrees, “These they burned with fire, according to the command of Deuteronomy 7:5, 25.” The point is not David's zeal but his obedience: he had asked before the battle and he obeys the book after it.

Deuteronomy 7:25 · Deuteronomy 7:5

basis: Verifier pair 1 Chronicles 14:12 / Deuteronomy 7:25: shared Hebrew lexemes H8313 sâraph (in 107 vv) and H784 ʼêsh (in 346 vv), the exact verb and object of the command. Attested independently by Ellicott, Cambridge and Pulpit, who all name Deuteronomy 7.

The Breaker goes up before them structural / thematic: confirmed

Micah uses the same verb for a figure who leads a rescued people out: one who breaks open the way goes up before them, and they break out and pass the gate. The Verifier confirms that Micah 2:13 and 1 Chronicles 14:11 share the root pârats and the verb ʻâlâh, “to go up,” which are the two verbs that carry this whole unit. Read together, Baal-perazim is a place named after what Micah describes as an office: the breaking out belongs to God, who goes up first, and the people follow through the gap. No commentator in this unit's brief makes the connection; the shared roots are the Verifier's, the reading is ours.

Micah 2:13

basis: Verifier pair 1 Chronicles 14:11 / Micah 2:13: shared Hebrew lexemes H6555 pârats (in 48 vv) and H5927 ʻâlâh (in 817 vv). A genuine verbal link inside a shared motif of a divine breaking-through; no quotation is claimed and no commentator in the brief asserts the link.

A name that goes out to the nations typological

The Chronicler ends not with a body count but with a reputation: David's name went out into all the lands, and the LORD put the dread of him upon all the nations. Henry reads the whole chapter as a figure, asking that “the fame of David be looked upon as a type and figure of the exalted honour of the Son of David.” Paul's hymn describes the same shape at the other end of the canon, a name given by God rather than seized, and a universal response to it. Because this crosses Testaments, Hebrew and Greek share no Strong's numbers and no verbal basis exists or is claimed; the link is figural and rests on Henry's stated typology plus the shared pattern of a God-given name and the nations' response.

Philippians 2:9-11

basis: Cross-Testament (Hebrew to Greek): no shared Strong's lexemes are possible, so no verbal tier is claimed. Figural reading resting on the shared pattern of a name given by God and the response of all nations, attested for this unit by Henry, who calls David's fame a type of the exalted honour of the Son of David.

The fame of David, the honour of the Son of David ancient/widely-held

Henry's note on this chapter makes the christological move explicitly and without embroidery: “Let the fame of David be looked upon as a type and figure of the exalted honour of the Son of David.” The Chronicler's last verse hands him the material. The Hebrew says the name of David went out (שֵׁם, H8034), and that יְהוָה gave (nâthan, H5414) the dread of him upon all the nations. It is the same verb that gave the Philistines into David's hand in v. 10: what is given in secret to one king in a valley is given publicly over all nations at the chapter's end. Ellicott is careful not to make this magic, observing that the fear “was, as we should say, the natural effect of his victories,” while still recording the Chronicler's own judgment that the whole success “was the work of Jehovah.” That is exactly the grammar the apostolic church used of the name given to Jesus: not seized, but bestowed, and bestowed so that every knee should bow.

1 Chronicles 14:17 · Philippians 2:9-11 · Matthew 28:18

God has gone out before you novel

The theological centre of the unit is a perfect tense: יָצָא הָאֱלֹהִים לְפָנֶיךָ, God has gone out before you. JFB treats the rustling as “the sign by which David was divinely apprised of the precise moment for the attack,” and Cambridge preserves the Targum's reading of that sound as “the sound of angels coming to thy help.” The battle is therefore joined behind a victory already begun. Micah names the one who breaks open the way and goes up before the flock, and the Verifier confirms that Micah 2:13 shares with v. 11 the very verb of breaking out. The church has long read that Breaker as Christ, who goes out ahead of His people into death and out of it, so that what remains for them is to follow through a gap already torn. We mark this as our synthesis: neither Henry nor Ellicott nor Cambridge draws the line from Baal-perazim to Micah in this unit's sources, and the lexical basis, though real, belongs to the Verifier and not to any commentator quoted here.

1 Chronicles 14:15 · Micah 2:13 · Hebrews 6:19-20

The gods that had to be carried novel

Barnes describes the ancient practice plainly: images were carried into battle “from the belief that there was virtue in the images themselves, and that military success would be obtained by means of them.” The Chronicler sets that fact three verses before its opposite. The Philistine gods are carried in, abandoned in flight, and burned; Israel's God is carried by no one and goes out ahead of the army on His own. Ellicott and Cambridge both note that the burning is the Chronicler's deliberate record of obedience to Deuteronomy 7. The apostolic gospel keeps the same two halves together, a public disarming of the powers and a turning from idols to serve a living God. The reading is ours: no commentator in this brief carries v. 12 into the New Testament.

1 Chronicles 14:12 · Colossians 2:15 · 1 Thessalonians 1:9