1 Chronicles21:18–30

The floor becomes Moriah: where Solomon later builds verbal / quotation: confirmed

2 Chronicles 3:1 names the temple site with the same three words this unit hammers: the threshing floor (גֹּ֖רֶן, H1637) of Ornan (H771) the Jebusite (H2983). The Verifier confirms all three lexemes shared, and ʼOrnân occurs in only ten verses of the whole canon, so the link is lexical and not merely thematic. The commentators read the connection the same way: Barnes says the fire from heaven is what "determined David, and Solomon after him, to build the temple on the spot so consecrated"; Cambridge says the Chronicler "wishes us to note that David regarded the success of his intercession at the floor of Ornan as an indication that this floor was God's approved site for the Temple"; Pulpit and JFB both identify the mountain as Moriah, JFB adding that it was "on or close to the spot where Abraham had offered up Isaac." Ellicott calls vv. 28 to 30 the transition that tells how it was that this threshingfloor "became recognised as a permanent sanctuary, and the site ordained for the future Temple."

2 Chronicles 3:1

basis: Verifier: shared Hebrew lexemes H771 ʼOrnân (rare, in 10 vv), H2983 Yᵉbûwçîy (39 vv), H1637 gôren (37 vv) with 2 Chronicles 3:1. The rare proper-name lexeme carries the link; this is a shared-name identification of one site, not a quotation of one text by another.

Is this the mountain of Genesis 22? flagged: verify source

Three of the sources put Ornan's floor on the mountain where Abraham bound Isaac. Pulpit says the place of the altar was "that made famous by the sacrifice of Abraham ( Genesis 22:2, 9 ), and, though less certainly, that known to the priesthood of Melchizedek." JFB says David was sent up Mount Moriah and that the altar stood "on or close to the spot where Abraham had offered up Isaac." K&D, in passing, locates the floor on Moriah as well. ⚙ The identification is old and widely held, but the chain supporting it runs through 2 Chronicles 3:1, which supplies the name Moriah, rather than through anything in this unit or in Genesis 22 itself. The Verifier computed no shared lexeme for the pair, and Pulpit grades part of his own claim as less certain. We flag it rather than assert it.

Genesis 22:2

basis: No Verifier lexeme basis: Genesis 22 shares neither gôren (H1637) nor the name ʼOrnân (H771) with this unit. The identification is commentator-recorded (Pulpit, JFB, K&D) and depends on 2 Chronicles 3:1 supplying the name Moriah; Pulpit himself marks the adjoining Melchizedek claim as less certain. Provenance is traditional rather than textual within this unit.

Fifty shekels of silver, six hundred shekels of gold structural / thematic: confirmed

2 Samuel 24:24 records that David bought the threshing floor and the oxen for fifty shekels of silver; v. 25 here records six hundred shekels of gold, by weight, for the place. The Verifier's basis is the shared gôren (H1637), the parallel-account link. The sources disagree openly about what to do with it. Ellicott: "The two estimates are obviously discordant," and he suspects "gold" should be read "silver." Barnes conjectures that "six" should be read for "six hundred," since six gold shekels roughly equalled fifty silver in the later Jewish system. Cambridge suspects the corruption is in 2 Samuel and that the Chronicler "perhaps goes beyond his authority" in calling the shekels gold. JFB harmonises by sequence, fifty shekels first for the cattle and instruments, six hundred later for the whole property, Mount Moriah; Pulpit offers the same solution with the note that gold stood to silver as sixteen to one. Benson, Geneva and K&D all decline to settle it here and refer the reader to 2 Samuel 24:24. ⚙ We record the discrepancy as a discrepancy.

2 Samuel 24:24 · 2 Samuel 24:18

basis: Verifier: shared Hebrew lexeme H1637 gôren (in 37 vv) with 2 Samuel 24:24, and H2983 Yᵉbûwçîy (39 vv) + H1637 + H1410 Gâd with 2 Samuel 24:18. These are parallel accounts of one event, not a quotation; the numerical disagreement between them is stated by Ellicott, Barnes and Cambridge and left unresolved here.

The sledge that threshes mountains verbal / quotation: confirmed

The מּוֹרִגִּ֧ים (môwrag, H4173) Ornan offers for altar wood is a rare object: Ellicott names Isaiah 41:15 and 2 Samuel 24:22 as "the only other places where this word ( môraq ) occurs," and the Verifier confirms the lexeme appears in just three verses, alongside dûwsh (H1758, to trample or thresh) in fourteen. In Isaiah the sledge is a figure: God makes Israel a new sharp threshing instrument to thresh mountains. ⚙ Here the figure is dismantled and burned. The tool of separation is fed to the fire under a burnt offering, on the day the threshing of Israel by plague stops.

Isaiah 41:15 · 2 Samuel 24:22

basis: Verifier: shared rare Hebrew lexeme H4173 môwrag (in only 3 vv) plus H1758 dûwsh (14 vv) with Isaiah 41:15. Rarity carries the verbal tier; neither text quotes the other, and the reading drawn from the pairing is ours.

Threshing floors where the hand of God falls structural / thematic: confirmed

David has stood at a threshing floor before. At the floor of Chidon (2 Samuel 6:6, and the parallel 1 Chronicles 13:9) the ark shook, Uzzah reached out, and God struck him, after which David was afraid of the LORD and would not bring the ark home. The Verifier's basis is gôren (H1637), a motif word rather than a rare one: the same noun carries Joseph's mourning at Atad (Genesis 50:10) and the prophets' images of harvest judgment (Joel 2:24, Micah 4:12, Hosea 9:2, Jeremiah 51:33). ⚙ The pattern is not a quotation and should not be tiered as one, but the repetition is real: in Israel's story the flat, swept floor where grain is beaten clean is repeatedly the place where God's hand becomes visible, and twice it is the place where David's fear changes what he does next.

2 Samuel 6:6 · 1 Chronicles 13:9 · Micah 4:12

basis: Verifier: shared Hebrew lexeme H1637 gôren (in 37 vv) with 2 Samuel 6:6, 1 Chronicles 13:9 and Micah 4:12. A common motif word, not a rare one, so the link is thematic; no quotation is claimed.

At a full price: Machpelah and the threshing floor structural / thematic: confirmed

Twice David refuses to hold land or offer sacrifice that cost him nothing, and twice the commentators hear Genesis 23 behind it. Ellicott, on "Grant it me for the full price," writes that these words are not in Samuel and compares Genesis 23:9, adding that "The recollection of that narrative may have caused the modification of the present." Cambridge sends the reader to Genesis 23:9 for the same idiom and compares the six hundred shekels here with the four hundred Abraham paid for the cave and field. Pulpit hears Genesis 23:11 in Ornan's offer: the seller who wants to give, like Ephron. ⚙ The pattern is a purchase that makes a foothold in the land legally undeniable, first a grave, then an altar.

Genesis 23:9 · Genesis 23:11

basis: No Verifier lexeme basis was computed for this pair; the link is recorded provenance, cited independently by Ellicott (Genesis 23:9), Cambridge (Genesis 23:9, 23:15-17) and Pulpit (Genesis 23:11). Shared motif and idiom, no quotation claimed.

Fire that falls on the offering and not on the offerer structural / thematic: confirmed

The answer by fire is a recognised class of event, and the sources name its members together: Ellicott lists Leviticus 9:24, 1 Kings 18:24 and 38, and 2 Chronicles 7:1; Poole lists the same; K&D calls these "analogous cases" that put the reality of the sign beyond doubt; Geneva argues from Leviticus 6:13 and 9:24 that no other fire was lawful on the altar; Pulpit says the answer by fire was given "on critical and special occasions." Cambridge notes the Septuagint here adds "and consumed the burnt offering," as at 1 Kings 18:38. Benson draws the conclusion the whole cluster points at: "The fire that might justly have fastened on the sinner, fastened upon the sacrifice and consumed it."

Leviticus 9:24 · 1 Kings 18:38 · 2 Chronicles 7:1

basis: No Verifier lexeme basis was computed for these pairs; the cluster is recorded provenance, cited by Ellicott, Poole, Geneva, Pulpit and K&D at this verse. Shared pattern of divine acceptance by fire, no quotation claimed.

A threshing floor in the Gospels typological

John the Baptist announces one who will clear his threshing floor, gather wheat into the barn and burn the chaff with unquenchable fire (Matthew 3:12, Luke 3:17). ⚙ This is our own figural reading and nothing in this unit's sources makes the connection. It cannot be a verbal link: the Gospels are Greek and share no Strong's numbers with gôren or dûwsh. But the furniture is identical, a floor, wheat, a sledge, and fire, and in 1 Chronicles 21 the fire falls on an offering instead of on the man who deserved it. Offered to be tested, not asserted.

Matthew 3:12 · Luke 3:17

basis: Cross-Testament Greek to Hebrew: no shared Strong's numbers are possible, so no verbal tier is available. The link is figural, rests on shared imagery (threshing floor, wheat, fire) rather than citation, and is novel to this synthesis rather than drawn from any source in the brief.

The fire that fastened on the sacrifice ancient/widely-held

Benson and Henry give the same reading in nearly the same words, which is itself evidence of how settled it was. Benson, on v. 26: "The fire that might justly have fastened on the sinner, fastened upon the sacrifice and consumed it. Thus Christ was made sin and a curse for us, and it pleased the Lord to bruise him, that through him God might be to us, not a consuming fire, but a reconciled Father." Henry, over the whole chapter: "Thus Christ was made sin, and a curse for us; it pleased the Lord to bruise him, that through him, God might be to us, not a consuming Fire, but a reconciled God." The Chronicler's own logic supports it: the sword is drawn over Jerusalem, an altar is raised, fire comes down on the altar, and the sword goes back into its sheath. Nothing is said about David's merit anywhere in the sequence.

1 Chronicles 21:26 · 1 Chronicles 21:27

The bought place where judgment stops ancient/widely-held

The site is the argument. Barnes says the fire from heaven is what determined David and Solomon to build the temple "on the spot so consecrated"; Cambridge says David read the answered intercession as the indication that this floor was God's approved site for the Temple; 2 Chronicles 3:1 names the same threshing floor of Ornan as the temple's ground; JFB says David was commanded to leave his own property and go "up Mount Moriah, to erect an altar on premises which he had to buy," and that this was "on or close to the spot where Abraham had offered up Isaac." The whole later machinery of atonement in Israel is therefore located, by the Chronicler's own account, at the point where a plague stopped because a substitute burned. ⚙ That the place of the stopped sword and the place of the temple are one place is the Chronicler's claim, not ours; what we add is only that it makes the temple's whole existence an argument about substitution.

2 Chronicles 3:1 · 1 Chronicles 21:28

That which costs the offerer nothing novel

David's refusal in v. 24 is stated by Ellicott, following Ewald, as a principle: "It was of the essence of sacrifice to surrender something valued in order to win from God a greater good." Geneva reinforces it as law: to offer what belongs to another would be theft. ⚙ Read forward, the principle cuts in an unexpected direction. If no sacrifice may cost its offerer nothing, then the sacrifice that could atone had to be the offerer's own, and the one place in Scripture where the offerer and the offering are the same person is the place this reading points. We mark this as our own extension: none of the sources in this brief draws that line from v. 24, though Benson and Henry draw a related one from v. 26.

1 Chronicles 21:24 · 1 Chronicles 21:23