The Fallible Study Bible

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2 Chronicles9:29–31

The Death of Solomon

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2 Chronicles 9:29–31 — The Death of Solomon. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

29

As for the rest of the acts of Solomon, from beginning to end, are they not written in the Records of Nathan the Prophet, in the Prophecy of Ahijah the Shilonite, and in the Visions of Iddo the Seer concerning Jeroboam son of Nebat?

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ū·šə·’ār diḇ·rê šə·lō·mōh hā·ri·šō·nîm wə·hā·’ă·ḥă·rō·w·nîm hêm hă·lō- kə·ṯū·ḇîm ‘al- diḇ·rê nā·ṯān han·nā·ḇî wə·‘al- nə·ḇū·’aṯ ’ă·ḥî·yāh haš·šî·lō·w·nî ū·ḇa·ḥă·zō·wṯ yɛʿ·dī ha·ḥō·zeh ‘al- yā·rā·ḇə·‘ām ben- nə·ḇāṭ

Word by word23 · parsed
וּשְׁאָר֙ū·šə·’ārAs for the restH7605
√ shᵉʼâr — a remainderConjunctive wawNounmasculine singular construct
shᵉʼâr: a remainder A masculine singular construct heading the whole sentence. What follows is filed as surplus. The Chronicler has spent nine chapters on Solomon and now consigns the rest to other men's books, a habit he repeats for Rehoboam (2 Chronicles 12:15) and Abijah (2 Chronicles 13:22).
דִּבְרֵ֣יdiḇ·rêof the actsH1697
√ dâbâr — a wordNounmasculine plural construct
dâbâr: a word Plural construct, words of Solomon. Hebrew uses one noun for speech, matter and deed, so the same form at i 1 and i 9 lets the king's deeds and the prophet's document be named identically. Ellicott and Cambridge both read it as “story, history.”
שְׁלֹמֹ֔הšə·lō·mōhof SolomonH8010
√ Shᵉlômôh — Shelomah, David's successorNounpropermasculine singular
הָרִאשֹׁנִ֖יםhā·ri·šō·nîmfrom beginningH7223
√ riʼshôwn — first, in place, time or rank (as adjective or noun)ArticleAdjectivemasculine plural
riʼshôwn: first, in place, time or rank With H314 ʼachărôwn (“hinder, latter”) it forms the Chronicler's standing merism for a complete record, used again at 2 Chronicles 12:15 and 1 Chronicles 29:29. Ellicott notes that Kings substitutes “and all that he did, and his wisdom” here, so the formula is the Chronicler's own editorial signature rather than inherited wording.
וְהָאֲחֲרוֹנִ֑יםwə·hā·’ă·ḥă·rō·w·nîmto endH314
√ ʼachărôwn — hinderConjunctive waw, ArticleAdjectivemasculine plural
הֵ֣םhêm[are] theyH1992
√ hêm — they (only used when emphatic)Pronounthird person masculine plural
הֲלֹא־hă·lō-notH3808
√ lôʼ — not (the simple or absAdverbNegative particle
כְּתוּבִ֗יםkə·ṯū·ḇîmwrittenH3789
√ kâthab — to grave, by implication, to write (describe, inscribe, prescribe, subscribe)VerbQalQalPassParticiplemasculine plural
kâthab: to grave, by implication, to write Qal passive participle, masculine plural, agreeing with the plural “words”: they are written, a standing state, not a past act. The rhetorical question assumes the reader could go and check. That assumption is now unverifiable: none of the three works survives, and this note is the sole trace of two of them in Scripture.
עַל־‘al-inH5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition
דִּבְרֵי֙diḇ·rêthe RecordsH1697
√ dâbâr — a wordNounmasculine plural construct
dâbâr: a word The same lexeme as i 1, here of a prophet's written record. “Records of Nathan” is literally words of Nathan. Compare 1 Chronicles 29:29, where David's reign is filed under “the Chronicles of Samuel the Seer, the Chronicles of Nathan the Prophet, and the Chronicles of Gad the Seer”: Nathan spans both kings.
נָתָ֣ןnā·ṯānof NathanH5416
√ Nâthân — Nathan, the name of five IsraelitesNounpropermasculine singular
הַנָּבִ֔יאhan·nā·ḇîthe ProphetH5030
√ nâbîyʼ — a prophet or (generally) inspired manArticleNounmasculine singular
nâbîyʼ: a prophet or inspired man The common title (the Verifier counts it in 288 verses), paired here with the much rarer chôzeh at i 18. Nathan is the palace prophet of 2 Samuel 7 and 12; Ahijah is the prophet who tears the kingdom away (1 Kings 11:29). The Chronicler cites both without retelling either confrontation.
וְעַל־wə·‘al-inH5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsConjunctive wawPreposition
נְבוּאַ֞תnə·ḇū·’aṯthe ProphecyH5016
√ nᵉbûwʼâh — a prediction (spoken or written)Nounfeminine singular construct
nᵉbûwʼâh: a prediction, spoken or written A genuinely rare noun: the Verifier finds the lexeme in only three verses, the other two being 2 Chronicles 15:8, where a prophecy moves Asa to reform, and Nehemiah 6:12, where a hired man utters one against Nehemiah. So the noun covers both a true word obeyed and a bought word resisted; it names the form, not the truth of what is said. Here it names a whole book, now lost, by the prophet whose word tore Solomon's kingdom apart (1 Kings 11:29-39).
אֲחִיָּ֣ה’ă·ḥî·yāhof AhijahH281
√ ʼĂchîyâh — Achijah, the name of nine IsraelitesNounpropermasculine singular
הַשִּֽׁילוֹנִ֗יhaš·šî·lō·w·nîthe ShiloniteH7888
√ Shîylôwnîy — a Shilonite or inhabitant of ShilohArticleNounpropermasculine singular
Shîylôwnîy: a Shilonite, inhabitant of Shiloh A rare gentilic: the Verifier finds the lexeme in six verses, and outside 1 Chronicles 9:5 every one of them concerns this Ahijah. Shiloh was the sanctuary town Jerusalem displaced, so the prophet who announces the tearing of Solomon's kingdom is identified by the address of the shrine that lost its place. The Chronicler keeps the label and drops the oracle; the Pulpit Commentary accounts for that silence as editorial policy.
וּבַחֲזוֹת֙ū·ḇa·ḥă·zō·wṯand in the VisionsH2378
√ châzôwth — a revelationConjunctive waw, Preposition-bNounfeminine singular construct
יֶעְדִּיyɛʿ·dīof IddoH3260
√ Yeʻdîy — Jedi, an IsraeliteNounpropermasculine singular
הַחֹזֶ֔הha·ḥō·zehthe SeerH2374
√ chôzeh — a beholder in visionArticleNounmasculine singular
chôzeh: a beholder in vision Article plus participle, the one seeing. It is a much rarer office-word than nâbîyʼ: the Verifier counts chôzeh in seventeen verses against 288 for nâbîyʼ. Barnes notes that at 2 Chronicles 13:22 this same Iddo is called not “the seer” but “the prophet,” so even his title is not fixed. The three titles here, prophet, prophet, seer, preserve a distinction of prophetic vocabulary that later Hebrew lets blur.
עַל־‘al-concerningH5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition
Preposition ʻal, doing different work than at i 8 and i 12: there it marks what the record is written upon, here whom the visions are against. Geneva fixes the sense with a gloss: “That is, who prophesied against him.”
יָרָבְעָ֖םyā·rā·ḇə·‘āmJeroboamH3379
√ Yârobʻâm — Jarobam, the name of two Israelite kingsNounpropermasculine singular
Yârobʻâm: Jeroboam The last word of Solomon's reign is the name of the man who will break it, plus his father's name for legal precision. The Chronicler has not yet told us who Jeroboam is; the reader is expected to know, or to read on to 2 Chronicles 10:15, where Ahijah's word lands.
בֶּן־ben-sonH1121
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine singular construct
נְבָֽט׃nə·ḇāṭof NebatH5028
√ Nᵉbâṭ — Nebat, the father of Jeroboam INounpropermasculine singular
Nᵉbâṭ: Nebat, the father of Jeroboam I A patronymic used almost formulaically in Kings to mark the founder of northern apostasy. Here it closes the list of sources, so the documentary note and the coming schism are stitched into one sentence.
30

Solomon reigned in Jerusalem over all Israel forty years.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

šə·lō·mōh way·yim·lōḵ ḇî·rū·šā·lim ‘al- kāl- yiś·rā·’êl ’ar·bā·‘îm šā·nāh

Word by word8 · parsed
שְׁלֹמֹ֧הšə·lō·mōhSolomonH8010
√ Shᵉlômôh — Shelomah, David's successorNounpropermasculine singular
וַיִּמְלֹ֨ךְway·yim·lōḵreignedH4427
√ mâlak — to reignConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
mâlak: to reign Qal consecutive imperfect. The Chronicler's whole verdict on Solomon's administration is this one verb with three modifiers: where, over whom, how long. No wars are listed, which Matthew Henry treats as the distinguishing mark of the reign.
בִֽירוּשָׁלִַ֛םḇî·rū·šā·limin JerusalemH3389
√ Yᵉrûwshâlaim — Jerushalaim or Jerushalem, the capital city of PalestinePreposition-bNounproperfeminine singular
Yᵉrûwshâlaim: Jerushalaim, the capital city Preposition-b plus the proper name: in Jerusalem. For the Chronicler this is the load-bearing word of the verse. His whole account of Solomon is an account of one city and its house, so the reign is measured by where it was exercised before it is measured in years. JFB reads the centralizing of the national worship there as the achievement that outlasted the man, and 9:31 will bury him in the David-named quarter of the same city.
עַל־‘al-overH5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition
כָּל־kāl-allH3605
√ kôl — properly, the wholeNounmasculine singular construct
kôl: properly, the whole Construct “the whole of.” The phrase over the whole of Israel is the Chronicler's quiet claim that the twelve tribes were one polity under Solomon. From 2 Chronicles 10 onward he will still address Judah as the legitimate line while the whole is broken.
יִשְׂרָאֵ֖לyiś·rā·’êlIsraelH3478
√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular
אַרְבָּעִ֥ים’ar·bā·‘îmfortyH705
√ ʼarbâʻîym — fortyNumbercommon plural
ʼarbâʻîym: forty The same figure as David (1 Chronicles 29:27) and, before them, the wilderness generation. Cambridge weighs it as possibly a round number, citing the Judges formula. The number therefore functions as a shape as much as a count: a full generation, complete and closed.
שָׁנָֽה׃šā·nāhyearsH8141
√ shâneh — a year (as a revolution of time)Nounfeminine singular
31

And Solomon rested with his fathers and was buried in the city of his father David. And his son Rehoboam reigned in his place.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

šə·lō·mōh way·yiš·kaḇ ‘im- ’ă·ḇō·ṯāw way·yiq·bə·ru·hū bə·‘îr ’ā·ḇîw dā·wîḏ bə·nōw rə·ḥaḇ·‘ām way·yim·lōḵ taḥ·tāw

Word by word12 · parsed
שְׁלֹמֹה֙šə·lō·mōhAnd SolomonH8010
√ Shᵉlômôh — Shelomah, David's successorNounpropermasculine singular
וַיִּשְׁכַּ֤בway·yiš·kaḇrestedH7901
√ shâkab — to lie down (for rest, sexual connection, decease or any other purpose)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
shâkab: to lie down, for rest, decease or any other purpose Qal consecutive imperfect. The verb makes death a lying down with the fathers rather than an entry into anything named. Cambridge observes that this exact formula is withheld from David at 1 Chronicles 29:28, and suggests the reason is that David's own father was not a king.
עִם־‘im-withH5973
√ ʻim — adverb or preposition, with (iPreposition
אֲבֹתָ֔יו’ă·ḇō·ṯāwhis fathersH1
√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine plural constructthird person masculine singular
ʼâb: father, literal or figurative Plural construct with suffix. “With his fathers” is a burial idiom and a covenant idiom at once: 2 Samuel 7:12 uses the same lying-down with the fathers as the hinge on which the promise of an enduring seed turns. Here the lying down happens and the seed is Rehoboam.
וַֽיִּקְבְּרֻ֔הוּway·yiq·bə·ru·hūand was buriedH6912
√ qâbar — to interConjunctive wawVerbQalConsecutive imperfectthird person masculine pluralthird person masculine singular
qâbar: to inter Third person masculine plural with singular object suffix: an impersonal “they,” the standard Hebrew way of saying “he was buried.” The Chronicler records no burial honors for Solomon, no lament, no spices and no fire, in plain contrast with the notice he later gives Asa, who was laid “on a bier that was full of spices and various blended perfumes; then they made a great fire in his honor” (2 Chronicles 16:14).
בְּעִ֖ירbə·‘îrin the cityH5892
√ ʻîyr — a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)Preposition-bNounfeminine singular construct
אָבִ֑יו’ā·ḇîwof his fatherH1
√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructthird person masculine singular
דָּוִ֣ידdā·wîḏDavidH1732
√ Dâvid — David, the youngest son of JesseNounpropermasculine singular
בְּנ֖וֹbə·nōwAnd his sonH1121
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine singular constructthird person masculine singular
bên: a son, as a builder of the family name Construct with suffix. The Chronicler's dynastic interest is met: the throne passes to a son. Benson and Henry both press what the text does not say, that the son was known to be a fool, reading 9:31 through Ecclesiastes 2:18-19.
רְחַבְעָ֥םrə·ḥaḇ·‘āmRehoboamH7346
√ Rᵉchabʻâm — Rechabam, an Israelite kingNounpropermasculine singular
וַיִּמְלֹ֛ךְway·yim·lōḵreignedH4427
√ mâlak — to reignConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
mâlak: to reign The same verb and form as 9:30 i 1. Solomon's forty years and Rehoboam's accession are described with one identical word, which is the Chronicler's way of asserting continuity at the exact moment the kingdom is about to fracture.
תַּחְתָּֽיו׃פtaḥ·tāwin his placeH8478
√ tachath — the bottom (as depressed)Prepositionthird person masculine singular
tachath: the bottom, as depressed Preposition with suffix, “in his place, underneath him.” The formula recurs for king after king, and each repetition is a small obituary: the office continues, the man does not.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. A footnote to three books nobody has — 9:29

⚙ The Chronicler closes the reign not with a verdict but with a bibliography: דִּבְרֵי נָתָן (the words of Nathan the prophet), the נְבוּאַת of Ahijah the Shilonite, and the חֲזוֹת of Ieʻdî the seer. Three titles, three genres, three books that no longer exist. Ellicott, Barnes, Pulpit and K&D all answer the question of what these were by pointing away from the verse: K&D's entire comment is “Conclusion of Solomon's history. - 2 Chronicles 9:29 . Sources; see the introduction.” Barnes tries a reconstruction anyway, judging that Iddo “seems to have been the author of three works: (1) Visions against Jeroboam; (2) A book of genealogies; and (3) A commentary or history,” an inference drawn from the three Chronicles citations rather than from anything surviving. Poole and Benson state the older consensus in nearly identical words, Poole writing that these prophets “were also historians, and wrote some annals or histories of their times; out of which these sacred and canonical books were taken.” That is a claim about how Scripture came to be, and it is offered by these commentators as a settled inference; the verse itself says only that the material is written somewhere, and invites a reader to go and look.

ii. What the Chronicler will not print — 9:29

✦ Cambridge states the omission without softening it: “An important section of 1 Kin. ( 2 Chronicles 11:1-23 ) giving an account of Solomon’s patronage of idolatry and of the troubles of his reign is unnoticed by the Chronicler.” (Cambridge's reference is misprinted; 1 Kings 11 is meant.) The Pulpit Commentary reads the same silence as policy rather than ignorance: “As the compiler of Chronicles evidently by a law omits any even reference to the defection of Solomon, it is natural that the name and special ministry of Ahijah should fall into the shade with him.” ⚙ The irony is structural. The one prophet whose recorded work was an oracle against Solomon's house is cited as a source and never quoted, and the one man named in the final clause, Jeroboam son of Nebat, is the man that oracle raised up. JFB supplies the judgment Chronicles withholds, noting that Solomon's reign “had a disastrous influence upon ‘the peculiar people,’” while Ellicott adds a detail that unsettles the name itself: Solomon's name “was originally identical with Shalman (Assyrian Salmânu ) , the name of a god.”

iii. Forty years, then a grave — 9:30-9:31

⚙ Two verses do the whole work of an ending. The reign is summed in one verb, וַיִּמְלֹךְ, with kôl pressing that the kingdom was still whole: Ellicott glosses “Over all Israel —i.e., the undivided nation.” Then the count, which Cambridge will not treat as certainly literal, noting “The number is perhaps a round number” on the pattern of Judges. Henry takes the forty years as the mark of the man, that “the most known of the great princes of the earth were famed for their wars; whereas Solomon reigned forty years in profound peace,” and JFB agrees that Solomon “carried the Hebrew kingdom to its highest pitch of worldly glory.” ✦ Then 9:31, where the Hebrew is harder than the English: he lay down (Ellicott: “Slept. —Literally, lay down.”) and they buried him, an unnamed plural doing the work. Benson refuses to let the ending be dignified: “We have here Solomon in his throne, and Solomon in his grave; for the throne could not secure him from the grave.” Henry turns it outward to the only comfort he finds in it: “Neither power, wealth, nor wisdom, can ward off or prepare for the stroke of death.”

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ This is a fallible reading, offered to be tested. These three verses are the Bible being honest about its own furniture. The Chronicler tells us that most of what Solomon did is written down elsewhere, in books by Nathan, Ahijah and Ieʻdî, and then he lets those books disappear. Scripture does not claim to be the whole archive. It claims to be the part God preserved, and the part preserved is not the part a biographer would have chosen: the Chronicler keeps the temple and drops the idolatry, keeps Ahijah's name and drops his oracle, gives us forty years in one verb and a grave in one clause. What is left in the canon is therefore selected, and the selection is itself the message. Second, the ending refuses to flatter. The wisest and richest king in the world lies down, an anonymous “they” buries him, and the succession formula puts another man underneath him on the same seat. Between the bibliography and the burial stands one name, Jeroboam son of Nebat, and every reader who knows where 2 Chronicles 10 goes knows that the undivided nation of verse 30 has one chapter left. The text does not moralize about this. It simply files the glory as a remainder, lists the sources, and closes the paragraph.

Not a verse, a fallible reading: the Chronicler ends the golden reign with a footnote to three vanished books, and Scripture is content to be the part that was kept.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The Chronicler's source formula: David's reign filed the same way structural / thematic: confirmed

The closing note on Solomon reuses, almost word for word, the closing note on David: 1 Chronicles 29:29 files “the acts of King David, from first to last” under “the Chronicles of Samuel the Seer, the Chronicles of Nathan the Prophet, and the Chronicles of Gad the Seer.” Ellicott and Cambridge both send the reader there, Cambridge simply writing “the book of Nathan ] Cp. 1 Chronicles 29:29 .” The same three-part kit appears again: the former and latter merism, a נָבִיא, a חֹזֶה, and Nathan spanning both reigns. ⚙ This is a shared editorial formula, not a quotation of one verse by another; the Chronicler is signing his own work the same way twice.

1 Chronicles 29:29

basis: Verifier: shared Hebrew lexemes H5030 nâbîyʼ (in 288 vv), H314 ʼachărôwn (in 48 vv), H2374 chôzeh (in 17 vv). None is rare enough to carry a quotation claim; the real link is a repeated editorial formula, so this is tiered structural rather than verbal.

Ieʻdî the seer, a writer known only from Chronicles structural / thematic: confirmed

The seer of this verse reappears twice, and only ever in Chronicles: at 2 Chronicles 12:15 (“the records of Shemaiah the Prophet and of Iddo the Seer concerning the genealogies”) and at 2 Chronicles 13:22 (“the Treatise of the Prophet Iddo”). Barnes notes the disagreement inside the canon itself: “In the latter of these passages he is called not ‘the seer,’ but ‘the prophet.’” Pulpit adds the mirror-image fact about Kings: “the writer of Kings does not once mention Iddo the seer, whereas we read of him again twice in Chronicles.” ⚙ So one strand of tradition knows this man and another does not, and his title is unstable across the three mentions.

2 Chronicles 12:15 · 2 Chronicles 13:22

basis: Verifier on 2 Chronicles 12:15: shared H5030 nâbîyʼ (in 288 vv), H314 ʼachărôwn (in 48 vv), H2374 chôzeh (in 17 vv). 2 Chronicles 13:22 is added on the named-person and source-formula link, not on a Verifier-computed lexeme set. Shared formula and shared named author, no quotation.

Ahijah the Shilonite: the source cited here, the word fulfilled one chapter later structural / thematic: confirmed

The Chronicler names Ahijah the Shilonite as a source and never reports his oracle. One chapter later the oracle does its work: 2 Chronicles 10:15 says the LORD acted “in order that the LORD might fulfill the word that He had spoken through Ahijah the Shilonite to Jeroboam son of Nebat,” and 1 Kings 12:15 says the same in nearly identical terms. Pulpit notes that 9:29 and 10:15 “are the only appearances of Ahijah in Chronicles.” ⚙ Three proper nouns co-occur across these verses, including the rare gentilic הַשִּׁילוֹנִי, which makes the link certain as a link; but recurring names are not a citation, so the tier stays structural.

2 Chronicles 10:15 · 1 Kings 12:15 · 1 Kings 11:29

basis: Verifier: shared H5028 Nᵉbâṭ (in 25 vv), H281 ʼĂchîyâh (in 23 vv), H7888 Shîylôwnîy (in 6 vv) with both 2 Chronicles 10:15 and 1 Kings 12:15; 1 Kings 11:29 shares H281, H5030, H7888. H7888 is rare (6 vv), but all three shared lexemes are proper nouns, so the link is deliberately tiered structural and not verbal.

nᵉbûwʼâh: a noun that occurs three times in the Hebrew Bible verbal / quotation: confirmed

The word used for Ahijah's book, נְבוּאַת (H5016), is recorded by the Verifier in only three verses. The other two are 2 Chronicles 15:8, where Asa hears “the prophecy of Azariah son of Oded the prophet” and acts on it, and Nehemiah 6:12, where Nehemiah realizes that a hired man “had uttered this prophecy against me.” ⚙ The lexeme is rare enough to be a genuine verbal link, and the range is instructive rather than edifying: the same noun covers a prophecy that reforms a kingdom, a prophecy bought to destroy a man, and a prophecy whose book we have lost. Nothing here quotes anything; the shared rare word is the whole of the evidence.

2 Chronicles 15:8 · Nehemiah 6:12

basis: Verifier: shared Hebrew lexeme H5016 nᵉbûwʼâh (in 3 vv), a genuinely rare noun; 2 Chronicles 15:8 also shares H5030 nâbîyʼ (in 288 vv). Recorded as a verbal link on lexical rarity alone. No verse cites another, and the tier makes no claim that one does.

Is Ieʻdî the same man as Oded? A contested identification flagged: verify source

Benson and Poole both pass on an older identification, Poole writing that Iddo is “supposed to be the same who is called Obed , 2 Chronicles 15:1 ,” and Benson the same with the same spelling. Barnes reports it more carefully and with a different vowel: “According to some, he was identical with Oded, the father of Azariah, who prophesied in the reign of Asa.” Meanwhile Ellicott records the Hebrew as “Ieʻdî or Ieʻdô” and Cambridge calls the form “Heb. Jedai or Jedo (probably a mis-spelling).” ⚙ Four commentators, three spellings of the seer's name, and an identification attributed to unnamed others. The Chronicler names Oded only as Azariah's father (2 Chronicles 15:1, 15:8). We record the positions and settle nothing.

2 Chronicles 15:8 · 2 Chronicles 12:15

basis: The Iddo / Oded / Obed identification is reported by Benson, Poole and Barnes as the opinion of others, with three different transliterations and no cited source; Ellicott and Cambridge treat the Hebrew form itself as uncertain. Provenance disputed, so flagged rather than confirmed.

Lying down with the fathers: the formula the New Testament argues from structural / thematic: confirmed

Solomon וַיִּשְׁכַּב with his fathers and is buried in David's city. The same idiom carries the dynastic promise at 2 Samuel 7:12, “when your days are fulfilled and you rest with your fathers, I will raise up your descendant after you.” In Acts the apostles turn the formula into an argument: at Acts 13:36 “when David had served God's purpose in his own generation, he fell asleep. His body was buried with his fathers and saw decay,” and at Acts 2:29 Peter grounds the Pentecost case on the tomb still standing in Jerusalem. ⚙ The link is a shared burial formula and a shared logic, not a shared word: Greek and Hebrew cannot share a Strong's number, so no verbal tier is possible here, and none of these texts mentions Solomon.

2 Samuel 7:12 · Acts 13:36 · Acts 2:29

basis: Cross-Testament (Hebrew to Greek), so shared Strong's lexemes are unavailable by definition and a verbal tier is excluded. The recorded basis is the shared burial-and-succession formula (lay down with the fathers, buried in the city of David, a descendant raised up) which 2 Samuel 7:12 states and Acts 2:29 and 13:36 reason from.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

One greater than Solomon is here ancient/widely-held

✦ Henry reads the whole of the preceding chapter typologically: “The lustre wherein he appeared, was typical of the spiritual glory of the kingdom of the Messiah, and but a faint representation of His throne, which is above every throne.” ⚙ The Gospels authorize the comparison and then break it. In Matthew 12:42 and Luke 11:31 the Queen of the South “came from the ends of the earth to hear the wisdom of Solomon, and now One greater than Solomon is here.” The unit we are reading is exactly where the comparison must break: the wisdom ends in a bibliography of lost books, the peace ends in a grave, the undivided nation of verse 30 lasts one more chapter. Henry, JFB and Benson all note the failure in their own registers, JFB observing that the reign “had a disastrous influence upon ‘the peculiar people,’” and Benson that the throne “could not secure him from the grave.” The greater Solomon is greater precisely where this text stops.

Matthew 12:42 · Luke 11:31

Buried in the city of David, and the One who saw no decay ancient/widely-held

⚙ Verse 31 puts a body in David's city and a son on David's throne, which is the double premise the apostles reason from. Peter's Pentecost argument begins with a tomb in that city: “the patriarch David died and was buried, and his tomb is with us to this day. But he was a prophet and knew that God had promised him on oath that He would place one of his descendants on his throne” (Acts 2:29-30). Paul states the same contrast: David “fell asleep. His body was buried with his fathers and saw decay. But the One whom God raised from the dead did not see decay” (Acts 13:36-37). ⚙ The apostolic argument is made about David, not Solomon; extending it to Solomon's burial notice is our step, though the text makes it available, since 9:31 is the verse that lays a Davidic son in the same ground and hands the throne on to another mortal. Henry, reaching the same grave, moves to the same place: “thanks be to God who giveth the victory to the true believer, even over this dreaded enemy, through Jesus Christ our Lord.”

Acts 2:29 · Acts 13:36 · Acts 13:37

The wise man's heir is a fool: an heir who is not novel

✦ Benson and Henry both read 9:31 through Ecclesiastes. Benson: Solomon leaves “all his wealth and power, not to one whom he knew not whether he would be a wise man or a fool, but one he knew would be a fool! This was not only vanity, but vexation of spirit.” Ecclesiastes 2:18-19 is the text behind that: “I hated all for which I had toiled under the sun, because I must leave it to the man who comes after me. And who knows whether that man will be wise or foolish?” ⚙ Read forward, the succession formula underneath him is the engine of the vanity: every reign hands its work to someone who may waste it, and Rehoboam does. The reading we add is that the Son whose kingdom has no successor is the end of that particular vexation, because nothing he accomplished is handed to an heir who might ruin it. That inference is ours, not the commentators'; Benson's own certainty that Solomon knew Rehoboam would be a fool is itself an inference from Ecclesiastes and not a statement of this verse.

Ecclesiastes 2:18 · Ecclesiastes 2:19

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text and sources for this unit, with what is uncertain named plainly.

The parallel. 9:29-31 corresponds to 1 Kings 11:41-43, and Cambridge labels the section “The Epilogue.” Ellicott records two specific divergences: Kings substitutes “and all that he did, and his wisdom” for the Chronicler's “former and latter,” and Kings cites a single source, “the book of the history of Solomon,” where Chronicles names three. At 9:31 Ellicott notes that Kings has the passive “he was buried” while Chronicles has the active plural “they buried him,” and says “The two texts are otherwise identical.”

The lost books. Nothing of the Records of Nathan, the Prophecy of Ahijah, or the Visions of Ieʻdî survives. Every statement about their contents in the commentary above is reconstruction: Barnes' three-work list for Iddo is inferred from 2 Chronicles 12:15 and 13:22, and the claim by Poole and Benson that the canonical books were drawn out of these prophetic annals is a theory of composition, widely held in their period, which this verse does not state. We record it as their position.

The seer's name. The consonantal form is יֶעְדִּי. Ellicott gives “Ieʻdî or Ieʻdô,” Cambridge “Jedai or Jedo (probably a mis-spelling),” and the English tradition prints “Iddo.” The proposed identification with Oded (Barnes) or Obed (Poole, Benson) of 2 Chronicles 15:1 is attributed by all three to unnamed others and is flagged above rather than accepted.

Small errors left as printed. Poole's reference to “1 Chronicles 12:15” and Cambridge's to “2 Chronicles 11:1-23” are both misprints for passages in the other book (2 Chronicles 12:15 and 1 Kings 11 respectively). We quote them verbatim and flag them here rather than silently correcting a public-domain text.

Thin sources. Two of the ten commentators in this unit say almost nothing here: K&D's whole note on 9:29 is a pointer to his introduction, and his note on 9:30-31 is a single sentence naming the parallel in 1 Kings 11:42, which we quote as a voice precisely because its brevity is the datum. Geneva's entries on 9:30 and 9:31 reprint the verse with no gloss at all, its one real contribution in this unit being the gloss on “against Jeroboam” at 9:29, which we cite in the note on word 19 rather than as a voice.

The forty years. Cambridge treats the number as possibly conventional, citing the Judges formula. We neither affirm nor deny the literal count; the Verifier cannot adjudicate a number, and no source in this unit provides independent evidence.

Our own layer. Everything marked ⚙ is machine synthesis and fallible, including the sola reading, the third christ entry (marked novel), and the observation that the rare noun nᵉbûwʼâh names the form of a message rather than its truth. The thread bases are Verifier-computed shared lexemes; where a link rests on recurring proper nouns or a shared editorial formula rather than a rare word, the tier has been kept at structural on purpose.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)