2 Chronicles 8 7

2 Chronicles 8:7 kjv

As for all the people that were left of the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, which were not of Israel,

2 Chronicles 8:7 nkjv

All the people who were left of the Hittites, Amorites, Perizzites, Hivites, and Jebusites, who were not of Israel?

2 Chronicles 8:7 niv

There were still people left from the Hittites, Amorites, Perizzites, Hivites and Jebusites (these people were not Israelites).

2 Chronicles 8:7 esv

All the people who were left of the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, who were not of Israel,

2 Chronicles 8:7 nlt

There were still some people living in the land who were not Israelites, including the Hittites, Amorites, Perizzites, Hivites, and Jebusites.

2 Chronicles 8 verses

2 Chronicles 8 7 Meaning

2 Chronicles 8:7 specifies that King Solomon recruited forced labor for his vast building projects from the non-Israelite populations remaining in the land. These groups—the Hittites, Amorites, Perizzites, Hivites, and Jebusites—were remnants of the pre-Israelite inhabitants of Canaan whom the Israelites had failed to completely dispossess during the conquest. Solomon's policy adhered to the biblical distinction, allowing the conscription of foreigners for arduous labor while sparing native Israelites from such service.

2 Chronicles 8 7 Context

This verse is found within a section describing King Solomon's extensive building projects (2 Chr 8:1-18). Having completed the Temple and his palace, Solomon embarked on fortifying cities, constructing store-cities, chariot-cities, and cities for his horsemen, as well as developing Jerusalem. Such monumental undertakings required an immense labor force. Chapters 2 and 8 emphasize that Solomon did not impose forced labor on native Israelites (2 Chr 2:17-18; 2 Chr 8:9) but specifically drew upon the remaining non-Israelite peoples within the land for the most strenuous tasks. Verse 7 specifically lists these "remnant" nations. Historically, Israel had been commanded to utterly destroy or drive out these Canaanite peoples during the conquest (Deut 7:1-5; Deut 20:16-18), but they largely failed to do so (Judges 1). As a result, pockets of these populations remained, existing alongside Israel and often later becoming subject to them, as demonstrated here by Solomon. Solomon's action reflects a pragmatic response to his labor needs, while simultaneously upholding the Deuteronomic distinction between Israelites and foreigners in terms of forced servitude.

2 Chronicles 8 7 Word analysis

• And all the people (וְכָל־הָעָם֙ - vǝkhāl-hā‘ām):

  • וְ (ve-): "and." A conjunction linking to Solomon's building activities and labor arrangements.
  • כָל (kol): "all," "every." Signifies the entire demographic segment referred to. It indicates a systematic policy of conscription of these particular groups, not just isolated individuals.
  • הָעָם (ha‘am): "the people." Refers to ethnic populations.

• who were left (הַנּוֹתָר֙ - hannotār):

  • Derived from the verb yāthar (יָתַר), meaning "to remain," "to be left over." This highlights that these groups were remnants. Their continued presence in the land was a result of Israel's incomplete obedience during the conquest (Josh 16:10, Judg 1:21-35). Solomon capitalized on this pre-existing reality to acquire labor. This contrasts with the divine command to utterly dispossess them (Deut 7:1-5).

• of the Hittites (הַחִתִּ֥י - haḥittî): Descendants of Heth, son of Canaan (Gen 10:15). Originally a powerful ancient Near Eastern empire, by Solomon's time, those in Canaan were more likely fragmented local populations.

• the Amorites (הָאֱמֹרִ֖י - hā’ěmōrī): A widespread Semitic people, often used generically in biblical texts to refer to the pre-Israelite inhabitants of Canaan (Josh 24:15, Amos 2:9).

• the Perizzites (הַפְּרִזִּ֑י - happərizzî): Less documented outside biblical texts. Their name might mean "dwellers in unwalled villages," suggesting a particular lifestyle or demographic.

• the Hivites (הַחִוִּ֖י - haḥiwwî): Known to inhabit specific regions, like Gibeon (Josh 9:7) and areas north towards Hermon (Judg 3:3).

• and the Jebusites (וְהַיְבוּסִ֑י - wǝhayvûsî): The original inhabitants of Jerusalem, which was formerly known as Jebus before David conquered it (2 Sam 5:6-9). Even after the conquest of Jerusalem, some Jebusites apparently remained in the broader region.

• who were not of Israel (מִבְּנֵ֥י יִשְׂרָאֵֽל׃ - mib’bənê yiśrā’ēl):

  • מִבְּנֵ֥י (mib’bənê): "from the sons of," meaning "from among."
  • יִשְׂרָאֵֽל׃ (yiśrā’ēl): "Israel." This crucial phrase emphasizes the distinct ethnic and covenantal identity. It underscores that these laborers were specifically non-Israelites, highlighting Solomon's adherence to the Mosaic Law regarding not enslaving fellow Israelites for harsh labor (Lev 25:39-46; 1 Ki 9:22). This distinction formed a basis for the treatment of people in the kingdom.

• Words-group Analysis:

  • "All the people who were left of...": This phrase signifies that Solomon’s action was a comprehensive policy directed at all members of these identified remnant groups, rather than an opportunistic recruitment of a few. It underscores their continued presence despite earlier divine commands for their eradication.
  • "Hittites, Amorites, Perizzites, Hivites, and the Jebusites": This listing identifies the specific Canaanite nations that remained in Israelite territory, indicating a continuation of the ethnic composition encountered by Joshua, and revealing the incompleteness of the conquest (Judges 1). These names would be immediately recognized by the original audience as the "other" groups whom God had commanded to be dispossessed.
  • "who were not of Israel": This phrase serves as the key legal and theological justification for their conscription. It immediately distinguishes them from the covenant people, providing the rationale for Solomon's labor policies in accordance with biblical law concerning servitude for foreigners versus Israelites. This maintained the unique status of God's chosen people even amidst significant construction projects.

2 Chronicles 8 7 Bonus section

• The enumeration of these specific nations serves as a literary reminder of the covenant stipulations concerning the land and its original inhabitants, often listed in texts like Exodus, Deuteronomy, and Joshua.
• The practice of corvée labor was prevalent across the ancient Near East, notably in Egypt. By distinguishing Israelites from this labor, Solomon's kingdom implicitly presents itself as different from the oppressive regimes Israel had escaped.
• While Solomon's actions were pragmatic, the very existence of these groups decades after Joshua's conquest indicates Israel's long-standing failure to fully obey the divine command to drive out the inhabitants. Solomon, in a sense, dealt with the consequences of prior disobedience by finding a 'useful' application for these remnant populations.
• The fact that these populations "continue to this day" (2 Chr 8:8) reflects the long-term impact of Solomon's policy and the persistent ethnic diversity within Israelite territory, enduring even until the time of the Chronicler's writing.

2 Chronicles 8 7 Commentary

2 Chronicles 8:7 concisely presents Solomon's practical solution to his immense labor requirements. Far from a benevolent integration, it details the conscription of residual Canaanite populations for compulsory servitude. This action was deeply rooted in Mosaic law, which distinguished between Israelites and foreigners in matters of long-term forced labor (Lev 25:44-46). While God commanded the utter destruction of these nations (Deut 7:1-5), their incomplete dispossession by earlier generations of Israelites (Judges 1) left them present in the land. Solomon leveraged this reality. His policy not only provided the manpower for the Temple and royal infrastructure but also upheld the theological principle of Israel's unique status by protecting them from the servitude imposed upon the "outsiders." This highlights a tension between the ideal of total eradication and the historical reality of partial conquest, where Solomon adapts existing conditions to benefit his kingdom within the bounds of existing legal principles. It underscores Solomon's pragmatic leadership in dealing with the leftover populations of the Promised Land, confirming his ability to establish his reign while acknowledging divine boundaries concerning his own people.