2 Chronicles 9 29

2 Chronicles 9:29 kjv

Now the rest of the acts of Solomon, first and last, are they not written in the book of Nathan the prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer against Jeroboam the son of Nebat?

2 Chronicles 9:29 nkjv

Now the rest of the acts of Solomon, first and last, are they not written in the book of Nathan the prophet, in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer concerning Jeroboam the son of Nebat?

2 Chronicles 9:29 niv

As for the other events of Solomon's reign, 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?

2 Chronicles 9:29 esv

Now the rest of the acts of Solomon, from first to last, are they not written in the history of Nathan the prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer concerning Jeroboam the son of Nebat?

2 Chronicles 9:29 nlt

The rest of the events of Solomon's reign, from beginning to end, are recorded in The Record of Nathan the Prophet, and The Prophecy of Ahijah from Shiloh, and also in The Visions of Iddo the Seer, concerning Jeroboam son of Nebat.

2 Chronicles 9 verses

2 Chronicles 9 29 Meaning

This verse serves as a concluding colophon for the Chronicler's account of King Solomon's reign. It indicates that the full extent of Solomon's deeds, both glorious beginnings and eventual decline (implied by the focus on Jeroboam), were meticulously recorded in other reliable historical sources attributed to specific prophets: Nathan, Ahijah, and Iddo. It validates the Chronicler's narrative while pointing to other comprehensive accounts accessible to the original audience, particularly those highlighting the prophetic word's central role in guiding and documenting Israel's history, especially concerning the impending division of the kingdom.

2 Chronicles 9 29 Context

2 Chronicles chapter 9 concludes the Chronicler's highly positive portrayal of King Solomon's reign, focusing on his immense wealth, unrivaled wisdom, and widespread fame (including the Queen of Sheba's visit). Unlike 1 Kings, the Chronicler minimizes or omits Solomon's negative aspects, such as his many foreign wives and idolatry, in an effort to present him as an ideal, Davidic-line king whose reign was blessed by God. Verse 29, immediately preceding the account of Solomon's death, serves as a standard bibliographic reference common in both Kings and Chronicles, pointing the reader to external sources for additional details. It especially prepares the audience for the coming account of the kingdom's division by explicitly referencing Iddo's vision concerning Jeroboam, underscoring that even the eventual failure and schism were foreseen and recorded by God's prophets.

2 Chronicles 9 29 Word analysis

• Now the rest of the acts of Solomon: This phrase ("וְיֶתֶר דִּבְרֵי שְׁלֹמֹה", vəyetər divrē šĕlōmōh) functions as a summary marker, signaling that the current account of Solomon's reign, while detailed, is not exhaustive. It acknowledges that more information exists beyond the scope of this particular biblical book.
• first and last: (הָרִאשֹׁנִים וְהָאַחֲרֹנִים, hāriʾšōnīm vǝhāʾaḥărōnīm) This idiomatic expression signifies the completeness or totality of Solomon's reign, from its beginning to its end, implying that the mentioned external sources covered every period of his rule. It assures the reader that nothing of significance from his reign was left unrecorded.
• are they not written: (הֲלֹא־הֵמָּה כְתֻבִים, hălōʾ-hēmāh kəṯuvīm) This is a rhetorical question in Hebrew, strongly asserting that these records are indeed written and accessible. The use of "written" (כְתֻבִים, kəṯuvīm), a passive participle, indicates that these are established, permanent records. It implies authority and reliability for these other sources.
• in the book of Nathan the prophet: (עַל־סֵפֶר נָתָן הַנָּבִיא, ʿal-sēfer nāṯān hannāvīʾ) "Book" (sēfer) here denotes a scroll or literary work. Nathan was a highly influential prophet during the reigns of David and Solomon (2 Sam 7; 1 Ki 1). His "book" or chronicle likely contained events related to the Davidic dynasty, possibly even including Solomon's early life and ascension.
• and in the prophecy of Ahijah the Shilonite: (וּבִנְבֻאֻת אֲחִיָּה הַשִּׁילֹנִי, ūḇinəḇuʾat ʾăḥîyâ haššīlōnī) "Prophecy" (nəvuʾat) suggests a divinely inspired message, often written down. Ahijah was a key prophet who prophesied the division of the united monarchy and promised ten tribes to Jeroboam (1 Ki 11:29-39), establishing his foundational role in understanding the later kingdom's schism.
• and in the visions of Iddo the seer: (וּבַחֲזוֹת יֶעְדּוֹ הַחֹזֶה, ūḇaḥăzôt yeʿedō haḥōzeh) "Visions" (ḥăzôt) specifically refers to prophetic insights received through divine revelation, often vivid and symbolic. Iddo is mentioned elsewhere in Chronicles as a chronicler for Rehoboam and Abijah (2 Ch 12:15, 13:22), affirming his historical role as a divinely guided historian. The term "seer" (ḥōzeh) emphasizes his unique ability to perceive God's plans.
• concerning Jeroboam the son of Nebat?: (עַל־יָרָבְעָם בֶּן־נְבָט, ʿal-yārāvʿām ben-nəvāṭ) This phrase specifies the particular focus of Iddo's writings related to Solomon – namely, the emerging figure of Jeroboam, who would become the first king of the Northern Kingdom (Israel). This direct reference highlights that the causes and divine sanction for the kingdom's division were already known and recorded by prophets during Solomon's time. This detail is significant as it sets the stage for the next chapter.

Words-group analysis:

• Prophetic Authority and Historiography: The mentioning of Nathan, Ahijah, and Iddo as sources highlights the Chronicler's view that divine truth, as revealed through prophets, is integral to understanding Israel's history. It emphasizes that these prophetic voices were not only recipients of divine messages but also active historians, chronicling events from God's perspective. This gives the history a theological foundation, showing God's hand in Israel's trajectory.
• Setting the Stage for Division: By pointing to the "prophecy of Ahijah the Shilonite" and "visions of Iddo the seer concerning Jeroboam," the Chronicler subtly but powerfully foreshadows the coming judgment and the kingdom's division that begins in the next chapter. It establishes that the subsequent tragic events were not random but were foreseen and documented through divine revelation, thereby upholding God's sovereign control over history and demonstrating the consequences of sin.
• Validation of Chronicler's Narrative: The Chronicler is not presenting a new or isolated history but rather is synthesizing and drawing from existing authoritative prophetic archives. This citation lends credibility and weight to the Chronicler's own work, reassuring the original post-exilic audience that the historical account presented is well-attested and divinely affirmed.

2 Chronicles 9 29 Bonus section

This verse reflects the ancient Near Eastern practice of maintaining royal annals and historical records, often kept by scribes or officials. However, the Chronicler distinguishes these accounts by attributing them to prophets and seers. This highlights a uniquely biblical understanding of history, where divine revelation (through prophets) is paramount in interpreting events, rather than purely secular perspectives. It implicitly positions prophetic writings as superior or at least foundational to other historical accounts. The Chronicler, writing for a post-exilic audience, emphasizes this prophetic framework to remind them that the exile itself was a consequence of ignoring prophetic warnings, and future hope rested on heeding God's word. The existence of multiple distinct sources about Solomon, referred to in both Kings and Chronicles, suggests a rich textual environment and demonstrates that biblical authors were themselves drawing on pre-existing records, selecting and shaping the material for their specific theological and historical purposes under divine inspiration.

2 Chronicles 9 29 Commentary

2 Chronicles 9:29 serves as a crucial bridge between Solomon's prosperous reign and the imminent division of the kingdom. By referencing prophetic records from Nathan, Ahijah, and Iddo, the Chronicler does several things simultaneously. Firstly, he underscores the centrality of the prophetic voice in interpreting and recording Israel's history, asserting that these are not merely human annals but divinely guided chronicles. This reinforces the Chronicler's theological perspective that God's plan unfolds through His messengers. Secondly, the explicit mention of Ahijah and Iddo's prophecies "concerning Jeroboam" powerfully prefigures the great schism immediately following Solomon's death, emphasizing that this catastrophic event was no accident but had been revealed and foretold. This prepares the reader for the coming narrative by establishing divine foresight and underlying judgment. Lastly, it lends authenticity and depth to the Chronicler's narrative, assuring the audience that the present text is part of a larger, divinely attested historical tradition. This verse reminds believers of the interconnectedness of God's Word, demonstrating how past prophecies anticipate future events, guiding our understanding of God's overarching purpose in history.