2 Chronicles 8:7

Translation
King James Version
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,
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KJV (with Strong's)
As for all the people H5971 that were left H3498 of the Hittites H2850, and the Amorites H567, and the Perizzites H6522, and the Hivites H2340, and the Jebusites H2983, which were not of Israel H3478,
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Complete Jewish Bible
As for all the people still left from the Hitti, Emori, P'rizi, Hivi, and Y'vusi, who were not part of Isra'el,
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Berean Standard Bible
As for all the people who remained of the Hittites, Amorites, Perizzites, Hivites, and Jebusites (the people who were not Israelites)—
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American Standard Version
As for all the people that were left of the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, that were not of Israel;
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World English Bible Messianic
As for all the people who were left of the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, who were not of Israel;
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Geneva Bible (1599)
And all the people that were left to ye Hittites, and ye Amorites, and Perizzites, and the Hiuuites, and the Iebusites, which were not of Israel,
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Young's Literal Translation
All the people who are left of the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite, who are not of Israel--
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See also
Genesis 15:18Genesis 15:21Deuteronomy 7:11 Kings 9:201 Kings 9:22
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Solomon’s Building Projects
Solomon’s Building Projects View full PDF

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In the KJVVerse 11,354 of 31,102

Study This Verse

SUMMARY

Second Chronicles 8:7 meticulously details King Solomon's administrative policy concerning the non-Israelite populations that remained in the land of Canaan following the Israelite conquest. This verse specifically identifies the Hittites, Amorites, Perizzites, Hivites, and Jebusites as distinct groups, explicitly stating their non-Israelite identity. It serves as a foundational statement for understanding the labor force Solomon utilized in his extensive building projects, establishing a clear social and economic distinction between the free covenant people of Israel and the subjugated remnants of the indigenous inhabitants.

CONTEXT

  • Literary Context: This verse is an integral part of a broader administrative and historical account found in 2 Chronicles 8:1-18. It immediately precedes the clarification in 2 Chronicles 8:8 that these non-Israelite peoples were conscripted for forced labor, serving as "tributary laborers" for Solomon's vast construction endeavors, which included the Temple, his palace, and fortified cities. In stark contrast, 2 Chronicles 8:9 explicitly states that Solomon did not enslave the Israelites for these tasks, but rather appointed them to positions of authority, such as soldiers, officials, commanders, and chariot officers. This distinction is paramount for grasping the social hierarchy and economic engine of Solomon's reign, highlighting his administrative acumen and the stratified nature of his prosperous kingdom. The passage connects directly to the earlier narratives of the Temple's completion and dedication, showcasing the practical outworking of Solomon's rule after the initial grand spiritual events.
  • Historical & Cultural Context: The nations enumerated in this verse—Hittites, Amorites, Perizzites, Hivites, and Jebusites—were prominent indigenous groups inhabiting Canaan prior to and during the Israelite settlement. God had issued explicit commands for Israel to utterly dispossess these nations (e.g., Deuteronomy 7:1-2). However, the historical record, particularly in the book of Judges, repeatedly documents Israel's failure to fully obey this divine mandate, resulting in the continued presence of these groups within the Promised Land (e.g., Judges 1:21 concerning the Jebusites, and the broader account of incomplete conquests in Judges 1:27-36). By Solomon's era, these remnants, though not completely expelled, had been largely subjugated by powerful Israelite monarchs like David and now Solomon. The practice of utilizing conquered peoples for corvée labor (forced, unpaid labor) was a widespread and accepted norm in the ancient Near East, serving as a primary means of extracting resources and asserting imperial dominance. Solomon's strategic employment of these groups for his monumental building projects aligns with regional practices while also representing the culmination of Israel's long-standing struggle to fully occupy and control the Promised Land.
  • Key Themes: This verse significantly contributes to several overarching themes within the book of Chronicles and the broader biblical narrative. Firstly, it underscores the theme of Subjugation of Remnants, illustrating that despite Israel's initial incomplete obedience regarding the Canaanites, God's sovereign plan ultimately led to their subjugation under Israelite rule, thereby fulfilling aspects of the covenant promises of dominion over the land. Secondly, the phrase "which were not of Israel" powerfully emphasizes the theme of Distinction and Identity, highlighting the unique, covenantal identity of God's chosen people in contrast to the surrounding nations. This distinction was crucial for maintaining Israel's religious and cultural purity and their unique relationship with Yahweh. Thirdly, the verse sets the stage for the theme of Labor and Societal Structure under Solomon, depicting a stratified society where non-Israelites bore the demanding burden of heavy construction work, while Israelites enjoyed positions of authority, freedom, and leadership. This system is also paralleled in 1 Kings 9:20-21, confirming the historical account and emphasizing the economic realities that underpinned Solomon's prosperous and magnificent reign.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • People (Hebrew, ‘am', H5971): This term (H5971) generally refers to a people, nation, or kin group, often emphasizing a congregated unit or a tribe. In this specific context, it collectively designates the non-Israelite populations, underscoring their distinct national or ethnic identity in sharp contrast to the "people of Israel." The use of ‘am here emphasizes that these were established, identifiable groups with their own heritage, not merely scattered individuals, now brought under Israelite dominion.
  • Left (Hebrew, yâthar', H3498): This word (H3498) is a primitive root meaning "to jut over or exceed," and by implication, "to excel," or "to remain or be left." Its use here, in the participle form, is highly significant, indicating that these were the surviving elements of the original inhabitants who had not been dispossessed or annihilated during the earlier Israelite conquest. It specifically refers to a remnant, a portion that continued to exist despite the divine command for their removal, thereby highlighting the partial nature of Israel's conquest and the historical reality of their continued presence within the land.
  • Hittites (Hebrew, Chittîy'), Amorites (Hebrew, ʼĔmôrîy'), Perizzites (Hebrew, Pᵉrizzîy'), Hivites (Hebrew, Chivvîy'), and Jebusites (Hebrew, Yᵉbûwçîy', H2850): These are specific ethno-geographical names (H2850, H567, H6522, H2340, H2983 respectively) of the pre-Israelite inhabitants of Canaan, frequently listed together in the Pentateuch and historical books (e.g., Exodus 3:8, Deuteronomy 7:1). Their collective mention here serves as a comprehensive and representative reference to the indigenous, non-covenant peoples of the land. The fact that they are still present and identifiable in Solomon's time underscores the long-term historical trajectory of the conquest and the eventual subjugation of these groups under a powerful Israelite monarchy.

Verse Breakdown

  • "[As for] all the people [that were] left of the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites,": This opening clause precisely identifies the specific demographic group under discussion: the surviving remnants of the pre-Israelite inhabitants of Canaan. The enumeration of these five distinct nations (often listed as seven in other contexts, but here a representative five) emphasizes the comprehensive nature of this non-Israelite population. The crucial phrase "that were left" signifies that these were the survivors who had not been fully driven out or destroyed during the initial Israelite conquest, a recurring theme of incomplete obedience elaborated upon in the book of Judges. This clause sets the stage for understanding their unique status within Solomon's kingdom.
  • "which [were] not of Israel,": This concluding phrase serves as a definitive identifier, drawing a sharp and unambiguous distinction between the enumerated nations and the covenant people of Israel (H3478, Yisrâʼêl'). It explicitly defines their foreign status, emphasizing their non-participation in the covenant relationship with Yahweh and their distinct ethnic, cultural, and religious identity. This fundamental distinction is foundational to comprehending their specific role in Solomon's kingdom, particularly their subjection to forced labor, a burden that was explicitly not imposed upon the Israelites.

Literary Devices

The verse effectively employs several literary devices to convey its meaning and historical context. Enumeration is prominently featured, as the text explicitly lists five distinct Canaanite groups: Hittites, Amorites, Perizzites, Hivites, and Jebusites. This detailed listing provides specificity and emphasizes the comprehensive scope of the non-Israelite population that remained in the land. Furthermore, Contrast serves as a key device, sharply distinguishing "all the people that were left of the Hittites... and the Jebusites" from those "which were not of Israel." This binary opposition highlights the unique, chosen, and covenantal status of Israel in contradistinction to the subjugated foreign nations. Finally, the verse functions as a powerful Historical Allusion, implicitly referencing the earlier narratives of the conquest of Canaan and Israel's partial failure to fully dispossess these nations. By stating that these peoples "were left," the text subtly yet powerfully recalls the historical context of incomplete obedience found in books like Judges, providing a concise summary of a long and complex historical reality that culminates in their subjugation under the powerful monarchy of Solomon.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse, while seemingly a mere administrative detail, carries profound theological weight. It serves as a stark reminder of Israel's incomplete obedience to God's explicit command to utterly dispossess the Canaanite nations (e.g., Deuteronomy 20:16-18). The continued presence of these "leftover" peoples, though now subjugated, highlights the enduring consequences of partial obedience and the long-term challenges it posed for Israel's spiritual purity and national security. Yet, even within this reality of human imperfection, the verse subtly points to God's overarching sovereignty. Despite Israel's failures, God's plan for the land and the establishment of a powerful Israelite kingdom under Solomon still came to fruition, with these nations now serving the very kingdom they once opposed. This demonstrates God's ability to work through and even redeem imperfect human actions to achieve His divine purposes, establishing Israel's dominion as part of the covenant promise to Abraham.

REFLECTION AND APPLICATION

The historical reality presented in 2 Chronicles 8:7 offers valuable and enduring insights for contemporary believers. It serves as a powerful reminder that while God gives clear and perfect commands, human obedience is often imperfect, leading to complex and enduring consequences. The continued presence of these "leftover" nations, though eventually subjugated, represents a lingering challenge that Israel had to manage for centuries. For us, this can serve as a profound mirror for areas in our own lives where we may not have fully "dispossessed" sin, old habits, or ungodly thought patterns as God has commanded. We might find ourselves managing persistent struggles or facing recurring temptations because of past incomplete obedience or spiritual complacency. Yet, the verse also beautifully illustrates God's unwavering faithfulness in bringing about His purposes even through imperfect vessels. Solomon's ability to harness these remnants for his grand projects can inspire us to see how God, in His infinite wisdom and grace, can utilize even the "leftovers" or challenging aspects of our lives—our weaknesses, our past failures, or even persistent temptations—to build His kingdom and bring about His glory, transforming what was once a point of contention into a resource for divine purposes. This passage profoundly calls us to examine our own lives: are there areas where we have left "remnants" of unaddressed sin or compromise that continue to impact our spiritual walk and hinder our full devotion to Christ? And how can we trust God to bring about His good and perfect purposes even when our obedience is imperfect, knowing His grace is sufficient?

Questions for Reflection

  • What "remnants" or unaddressed areas of sin or disobedience might still be present in my life, and how might they be hindering my spiritual progress and intimacy with God?
  • How does God's sovereignty in using even the "leftover" nations for Solomon's kingdom encourage me about His profound ability to work through my own imperfections and past failures for His glory?
  • In what practical ways can I actively seek to fully obey God's commands, trusting Him to empower me to "dispossess" all that does not align with His perfect will for my life?

FAQ

Why were these nations still present in the land if God commanded Israel to dispossess them?

Answer: The continued presence of the Hittites, Amorites, Perizzites, Hivites, and Jebusites in Canaan by Solomon's time is a direct consequence of Israel's incomplete obedience during the initial conquest. While God explicitly commanded Israel to drive out these nations (e.g., Deuteronomy 7:1-2), the historical accounts in the book of Judges repeatedly detail instances where various tribes of Israel failed to fully dispossess the inhabitants of their allotted territories (e.g., Judges 1:21-36). This failure was often due to a lack of faith, military weakness, or a desire to exploit the Canaanites for tribute or labor. By the time of the monarchy, particularly under powerful kings like David and Solomon, these remaining populations were eventually subjugated and made to serve Israel, fulfilling a different aspect of God's plan for Israel's dominion, even if the initial command for complete expulsion was not fully realized.

What was the role of these non-Israelite peoples in Solomon's kingdom?

Answer: As 2 Chronicles 8:8 clarifies, these non-Israelite peoples were conscripted by Solomon for forced labor, serving as "tributary laborers" or "slaves." They were compelled to perform the heavy, manual work required for Solomon's vast building projects, which included the Temple, his royal palace, the Millo, and various fortified cities like Hazor, Megiddo, and Gezer (as detailed in 2 Chronicles 8:1-6). This distinguished them sharply from the Israelites, whom Solomon did not enslave but rather appointed to positions of authority, military service, and skilled craftsmanship (as stated in 2 Chronicles 8:9-10). This system allowed Solomon to undertake monumental construction without burdening the Israelite population with corvée labor, reflecting a common practice of exploiting conquered peoples in the ancient Near East.

CHRIST-CENTERED FULFILLMENT

While 2 Chronicles 8:7 describes a specific historical and administrative detail of Solomon's kingdom, it subtly foreshadows profound aspects of Christ's universal reign and the nature of His spiritual kingdom. The subjugation of the remaining Canaanite nations by Solomon, bringing them under Israelite dominion and utilizing their labor for the building of God's earthly temple and kingdom structures, points forward to Christ's ultimate victory and the establishment of His spiritual kingdom. Just as these diverse nations were brought under the rule of Israel's king, so too will all nations, tribes, peoples, and languages ultimately bow before the Lordship of Jesus Christ, the true Son of David and King of kings. The sharp distinction between Israel and the non-Israelites in Solomon's day finds its profound fulfillment in the new covenant, where the dividing wall of hostility between Jew and Gentile has been decisively broken down by Christ's atoning sacrifice on the cross (e.g., Ephesians 2:14-16). No longer are people defined by their ethnic origin as "not of Israel," but by their new, transformative identity in Christ, becoming part of a spiritual temple built by God through the Holy Spirit (e.g., 1 Peter 2:5). Christ's rule is not one of forced labor for physical structures, but a gracious invitation to spiritual service and co-laboring in the building of His eternal kingdom, where all who believe, regardless of their former identity or background, are made fellow citizens with the saints and cherished members of God's household (e.g., Ephesians 2:19-22).

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Commentary on 2 Chronicles 8 verses 1–11

This we had Kg1 9:10-24, and therefore shall only observe here,

I. Though Solomon was a man of great learning and knowledge, yet he spent his days, not in contemplation, but in action, not in his study, but in his country, in building cities and fortifying them, in a time of peace preparing for a time of war, which is as much a man's business as it is in summer to provide food for winter.

II. As he was a man of business himself, and did not consult his own ease, so he employed a great many hands, kept abundance of people to work. It is the interest of a state by all means possible to promote and encourage industry, and to keep its subjects from idleness. A great many strangers there were in Israel, many that remained of the Canaanites; and they were welcome to live there, but not to live and do nothing. The men of Laish, who had no business, were an easy prey to the invaders, Jdg 18:7.

III. When Solomon had begun with building the house of God, and made good work and quick work of that, he prospered in all his undertakings, so that he built all that he desired to build, Ch2 8:6. Those who have a genius for building find that one project draws on another, and the latter must amend and improve the former. Now observe, 1. How the divine providence gratified even Solomon's humour, and gave him success, not only in all that he needed to build and that it was for his advantage to build, but in all that he had a mind to build. So indulgent a Father God is sometimes to the innocent desires of his children that serve him. Thus he pleased Jacob with that promise, Joseph shall put his hand on thy eyes. 2. Solomon knew how to set bounds to his desires. He was not one of those that enlarge them endlessly, and can never be satisfied, but knew when to draw in; for he finished all he desired, and then he desired no more. He did not sit down and fret that he had not more cities to build, as Alexander did that he had not more worlds to conquer, Hab 2:5.

IV. That one reason why Solomon built a palace on purpose for the queen, and removed her and her court to it, was because he thought it by no means proper that she should dwell in the house of David (Ch2 8:11), considering that that had been a place of great piety, and perhaps her house was a place of great vanity. She was proselyted, it is likely, to the Jewish religion; but it is a question whether all her servants were. Perhaps they had among them the idols of Egypt, and a great deal of profaneness and debauchery. Now, though Solomon had not zeal and courage enough to suppress and punish what was amiss there, yet he so far consulted the honour of his father's memory that he would not suffer that place to be thus profaned where the ark of God had been and where holy David had prayed many a good prayer and sung many a sweet psalm. Not that all the places where the ark had been were so holy as never to be put to a common use; for then the houses of Abinadab and Obed-edom must have been so. But the place where it had been so long, and had been so publicly attended on, was so venerable that it was not fit to be the place of so much gaiety, not to say iniquity, as was to be found, I fear, in the court that Pharaoh's daughter kept. Note, Between things sacred and things common the ancient landmarks ought to be kept up. It was an outer-court of the temple that was the court of the women.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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