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An Intertextuality Pair — one connection between two passages, shown as linked verse cards: the Later text and the Earlier text it quotes, alludes to or echoes. The Significance essay explains why the link matters and where it points in Christ.

Reference Type— how explicit the link is: Quotation, Allusion, or Echo
Connection Method(s)— how it carries meaning: e.g. Typology, Promise-Fulfillment, Analogy, Longitudinal Theme
Found via— where the connection was identified, e.g. the Treasury of Scripture Knowledge or an Anchor-Text Network

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Intertextuality Pair

1 Chronicles 20:1-3 → 2 Samuel 11:1

Allusion

Later text

1 Chronicles 20:1-3BSB

In the spring, at the time when kings march out to war, Joab led out the army and ravaged the land of the Ammonites. He came to Rabbah and besieged it, but David remained in Jerusalem. And Joab attacked Rabbah and demolished it. Then David took the crown from the head of their king. It was found to weigh a talent of gold and was set with precious stones, and it was placed on David's head. And David took a great amount of plunder from the city. David brought out the people who were there and put them to work with saws, iron picks, and axes. And he did the same to all the Ammonite cities. Then David and all his troops returned to Jerusalem.

Earlier text

2 Samuel 11:1BSB

In the spring, at the time when kings march out to war, David sent out Joab and his servants with the whole army of Israel. They destroyed the Ammonites and besieged Rabbah, but David remained in Jerusalem.

Significance

Both texts open with the same temporal marker: "In the spring, at the time when kings march out to war" (לִתְשׁוּבַת הַשָּׁנָה לְעֵת צֵאת הַמְּלָכִים, liteshuvat hashanah le'et tset hammelakhim). However, while 2 Samuel 11:1 uses this as the setting for David's adultery with Bathsheba and the murder of Uriah, the Chronicler deliberately omits the entire Bathsheba episode and skips directly to the conquest of Rabbah. This is the most theologically significant editorial decision in the Samuel-Chronicles parallel, reflecting the Chronicler's focus on David's role as temple-kingdom founder rather than as a morally complex figure. The omission does not whitewash David so much as it serves the Chronicler's post-exilic pastoral purpose of presenting the Davidic covenant as the basis of hope for restored Israel.

Found via: Treasury of Scripture Knowledge
Reference Type: Allusion
Connection Method(s): Redemptive-Historical Progression — both open with the same spring-campaign formula and the same notice that "David remained in Jerusalem," but the Chronicler passes over the Bathsheba narrative and proceeds directly to Rabbah's fall; the retelling advances the account to what serves his post-exilic argument — the Davidic kingdom, chastened elsewhere (1 Chr 21), as the vessel of covenant hope.