2 Chronicles2:1–10

Crimson and blue: the yarn requested here, hung in 3:14 verbal / quotation: confirmed

The colours Solomon asks Hiram for in v. 7 are the colours the veil is actually made of three chapters later. כַּרְמִיל is a genuinely rare word (the Verifier finds it in 3 verses, all in Chronicles: here, 2:14, and 3:14), and תְּכֵלֶת travels with it. Ellicott and Barnes both identify the crimson as a Persian loanword, and K&D equates it with the tôlaʻath shânî of Exodus 25:4, which is where the tabernacle's three colours are prescribed. The link is therefore lexical and internal to Chronicles: a request logged in the negotiation, then discharged in the construction account. It carries no quotation and no prophecy.

2 Chronicles 3:14 · 2 Chronicles 2:14

basis: Verifier: shared Hebrew lexemes H3758 karmîyl (in 3 vv, all in Chronicles) and H8504 tᵉkêleth (in 49 vv). The rarity of karmîyl makes this a real verbal recurrence within one author's vocabulary, not a citation of one text by another.

Algum wood, and where it came from structural / thematic: confirmed

The same rare timber requested here "from Lebanon" reappears at 2 Chronicles 9:10 to 9:11 as an import brought by Hiram's fleet, made into steps for the house of the LORD and instruments for the singers. אַלְגּוּמִּים occurs in 3 verses, and the Verifier records it shared with 9:11 alongside the ordinary word for trees. The two passages cannot easily both be right about the source: Ellicott says the desire to be concise betrayed the Chronicler into an inaccuracy, Cambridge calls the mention here probably incorrect, K&D says the wood is inexactly grouped with the Lebanon timbers, and Pulpit records Rawlinson's suggestion that Solomon may have assumed a Phoenician import grew where it was shipped from. We tier this as pattern rather than quotation: the lexeme link is solid, the geography is not.

2 Chronicles 9:10 · 2 Chronicles 9:11

basis: Verifier: shared Hebrew lexemes H418 ʼalgûwmmîym (in 3 vv) and H6086 ʻêts (in 288 vv) with 2 Chronicles 9:11; H8010 Shᵉlômôh (in 263 vv) with 9:10. Deliberately not tiered verbal: the recurrence is one writer's own rare vocabulary, and the two passages disagree about the wood's origin.

Burden-bearers: Solomon's, Josiah's, and Nehemiah's structural / thematic: confirmed

סַבָּל, the burden-bearer of v. 2, is a rare job title (5 verses). It returns at 2 Chronicles 34:13 for the gangs working under Josiah's repair of the same house, with the tally verb סָפַר and the overseer participle מְנַצְּחִים of v. 2 beside it, and again at Nehemiah 4:10, where the strength of the burden-bearers fails amid too much rubble for the wall to be built. One noun thus marks the house going up, the house being patched, and the city rebuilt from its ruin. Cambridge's note that Solomon's bearers were aliens (2 Chronicles 2:17, 1 Kings 5:15) sharpens the contrast with Nehemiah, whose bearers are the covenant people themselves and are failing.

2 Chronicles 34:13 · Nehemiah 4:10

basis: Verifier: shared Hebrew lexeme H5449 çabbâl (in 5 vv) with both refs, plus H5608 çâphar (in 152 vv) and H5329 nâtsach (in 65 vv) with 2 Chronicles 34:13 and H1129 bânâh (in 344 vv) with Nehemiah 4:10. A real lexical link inside a shared motif of building labour; no quotation is claimed in either direction.

Cors and baths: the measures of a temple economy structural / thematic: confirmed

The units Solomon promises in v. 10 are rare: כֹּר in 6 verses, בַּת in 8. Both stand together again at Ezekiel 45:14, in the ordinance of oil for the prince's offerings in a temple Ezekiel only sees. Cambridge reckons the cor at about 394 litres and notes that ten baths went to a cor. What the pairing shows is a shared administrative register: a sanctuary is sustained by measured wheat, wine and oil, whether the sanctuary is the one under negotiation with Tyre or the one Ezekiel is shown in vision. The connection is one of pattern and vocabulary, and nothing in Ezekiel cites Chronicles.

Ezekiel 45:14 · Ezra 7:22

basis: Verifier: shared Hebrew lexemes H3734 kôr (in 6 vv) and H1324 bath (in 8 vv) plus H8081 shemen (in 176 vv) with Ezekiel 45:14; H3734 kôr with Ezra 7:22. Rare measure words shared inside a common motif of sanctuary provision, not a quotation.

The continual service Solomon promised, claimed by Abijah structural / thematic: confirmed

Solomon's list in v. 4 (incense, the arrangement set continually, ascending offerings morning and evening) is precisely what Abijah recites at 2 Chronicles 13:11 as proof that Judah has not forsaken the LORD: the same burning, the same ascents, the same rows of bread. The Verifier confirms the shared lexemes. The Chronicler is using the plan of the house as a standing test applied later to the kings who inherit it, which is also how Gill reads the "for ever" of v. 4, as an ordinance running for a long time to come. We claim pattern here, not citation; Abijah is not quoting Solomon's letter to Hiram.

2 Chronicles 13:11

basis: Verifier: shared Hebrew lexemes H6999 qâṭar (in 112 vv), H7004 qᵉṭôreth (in 58 vv) and H5930 ʻôlâh (in 261 vv). All three are common cultic words, so the link rests on the shared cluster and the shared list, not on rarity.

The parallel in 1 Kings 5, and where the two accounts will not agree flagged: verify source

Benson and Poole both send the reader to 1 Kings 5 for the substance of this whole chapter, saying the seeming differences are reconciled in their notes there. The differences are real and this unit does not resolve them. Cambridge records that the 20,000 baths of oil of v. 10 stand against twenty cors of pure oil at 1 Kings 5:11, a hundredfold divergence, and that barley and wine are absent there. Barnes thinks the Hebrew of v. 10 corrupt and restores "for food" from Kings; K&D calls מַכּוֹת an orthographical error for makkōleth; Pulpit proposes that "to thy servants" may mean "for thy servants," that is, paid to Hiram as their hire, which would bring the passages into harmony. Geneva meets the 3,600 overseers of v. 2 against 3,300 in 1 Kings 5:16 by widening the category. Each of these is a proposal about a text the proposers admit is doubtful, so the link is recorded and the harmonisations are flagged rather than adopted.

1 Kings 5:11 · 1 Kings 5:15 · 2 Chronicles 2:18

basis: Verifier: shared Hebrew lexemes H8010 Shᵉlômôh (in 263 vv) and H505 ʼeleph (in 391 vv) with 1 Kings 5:11 and 5:15; H505, H8084 shᵉmônîym (in 37 vv), H7657 shibʻîym (in 90 vv) with 2 Chronicles 2:18. The lexeme overlap is common vocabulary, and the substance of the link is a set of numerical and text-critical disagreements that Barnes, K&D, Cambridge, Pulpit and Geneva each resolve differently. Flagged so the reader checks the sources.

"The heavens cannot contain Him" and the Greek of Stephen's answer structural / thematic: confirmed

Verse 6 denies that any house can hold God, and the same denial is the hinge of Stephen's defence at Acts 7:48 to 7:49 and of Paul at Athens in Acts 17:24. This is a cross-Testament link, so no shared Strong's number is available: Chronicles is Hebrew and Acts is Greek, and the Verifier's lexeme method cannot reach across. The connection is one of argument. K&D notes that v. 6 is a reminiscence of Solomon's own prayer at 1 Kings 8:27 and 2 Chronicles 6:18, and Stephen's speech reaches its citation through Isaiah 66:1 to 66:2 rather than through this verse, so we claim no quotation of Chronicles by Luke. What stands is that the temple's builder is on record making the objection that his critics later thought new.

Acts 7:48 · Acts 17:24 · 1 Kings 8:27

basis: No shared Strong's basis is possible: the refs cross from Hebrew to Greek, and Acts cites Isaiah 66:1 to 66:2, not 2 Chronicles 2:6. The recorded basis is the shared argument (no building contains God, the sanctuary exists for worship) together with the internal Hebrew link K&D notes between 2 Chronicles 2:6, 1 Kings 8:27 and 2 Chronicles 6:18.

A house for the Name, and the Name made flesh ancient/widely-held

⚙ The Hebrew is exact about what this building is for: לְשֵׁם יְהוָה, for the Name, and Pulpit insists that a name marked the nature of its bearer, so that the Name of the LORD stands for himself. Against that, v. 6 refuses the house any power to contain Him and grants it only the smoke of worship. The apostolic reading takes both halves seriously: what no house could hold, a body did, and the sign given for it was a house pulled down and raised in three days (John 2:19 to 2:21). Stephen presses the negative half of Solomon's own confession at Acts 7:48 to 7:49. This is the ancient and widely held Christian reading of the temple, and among the voices in this unit it is Henry who states the redemptive end plainly, that God's love to his believing people was shown in giving his only-begotten Son to be their Prince and their Saviour. Henry says that of the chapter's whole message and not of this clause, and the typological step from the Name to the incarnate Word is ours.

John 2:19-21 · Acts 7:48-49

"Who is able to build him a house?" and the Branch who builds it ancient/widely-held

⚙ Verse 6 asks a question the passage never answers: who could retain strength to build a house for Him? Ellicott and Cambridge both take the idiom back to 1 Chronicles 29:14, where David asks the parallel question about giving and answers that all of it came from God's hand. Zechariah 6:12 to 6:13 gives the question a name: the man called Branch shall build the temple of the LORD, shall bear the glory, and shall be a priest upon his throne, which is the one office Solomon could not hold. Hebrews 3:3 to 3:6 keeps the same logic, that the builder of the house has more honour than the house. The messianic reading of Zechariah's Branch as temple-builder is ancient and widely held in the church; we note honestly that no commentator quoted in this unit makes that connection to 2 Chronicles 2:6, so the joining of the two is our own.

Zechariah 6:12-13 · Hebrews 3:3-6 · 1 Chronicles 29:14

Foreign hands on the holy work novel

⚙ The house for the Name of Israel's God is built with a Tyrian master of works, Tyrian woodsmen, and aliens carrying the stone (Cambridge, on 2 Chronicles 2:17 and 1 Kings 5:15). Pulpit sees in it a grand instance of nature breaking all trammels and a token of the brotherhood of humanity; Barnes notes that Hiram himself answers in the LORD's name. Read forward, this is the shape of Ephesians 2:19 to 2:22, where strangers and foreigners are built into a temple, and of Isaiah 56:6 to 56:7, where foreigners who hold the covenant are brought to the holy mountain and their offerings accepted. We mark this reading as novel rather than ancient: none of the commentators in this brief draws the line from Hiram's craftsmen to the Gentiles in the temple, and Chronicles itself makes no such claim. It is an inference from the text's own embarrassment, that the most exclusive work in Israel required outsiders to accomplish it.

Ephesians 2:19-22 · Isaiah 56:6-7