Chronicles: David/Solomon

Think about David.  What do you think of?  Goliath?  ”Saul killed his thousands, David his ten thousands”?  Saul chasing David?  David and Jonathan?  David’s adultery with Bathsheba and subsequent murder of Uriah?  Tamar’s rape?  Absolom’s rebellion?  David the old man who can’t keep himself warm?  David’s psalms?  Adonijah’s attempt to usurp Solomon?  If that’s what you think when you think “David”, then you’re not thinking Chronicles.

Think about Solomon.  What do you think of?  700 wives?  300 concubines?  Solomon the idolater whose heart is drawn away? Solomon the worshipper of Astarte, Milcom and Chemosh?  Solomon the king beset by enemies from Edom and Syria?  Solomon the one whose sin caused God to tear ten tribes away from David’s line?  If that’s what you think when you think “Solomon”, then you’re not thinking Chronicles.

Chronicles spends very little effort portraying either David as the great warrior or Solomon as the great breaker of Deuteronomy’s description of Israel’s ideal king (Dt. 17).  Alternately, the identities of both kings are almost completely related to the Temple.

• David becomes king and captures the Holy City (I Ch 11-12)
• David moves the Ark to Jerusalem (I Ch 13-15)
• David leads in worship (I Ch 16)
• David wants to build God a house (I Ch 17)
• David consolidates the kingdom, amasses wealth.  Result: collecting necessary gold, silver, bronze, etc. for building the Temple (I Ch 18-20)
• Sin in the census leads David to purchase the Temple site (I Ch 21-22:1)
• David commissions Solomon to build the temple and prepares everything (I Ch 22-27)
• Solomon made king, people contribute, David celebrates and dies (I Ch 28-29)

Temple, temple, temple.  The idea spends basically his whole self consumed with leading the people in worship and preparing for the building of God’s house (Remember the questions supplied by Chronicles genealogy).

Similarly, Solomon is not the horrible guy we’ve come to know from I Kings.  Take a look:

• God gives Solomon wisdom (II Ch 1)
• Solomon builds the temple (II Ch 2-4)
• Solomon leads the people in worship, dedicates the Temple, God responds by fire (II Ch 5-7:10)
• God’s responds to Solomon (II Ch 7:11-22)
• Solomon spends the rest of his reign amassing wealth and gaining worldwide acclaim (II Ch 8-9)

Yes, Chronicles mentions some of Solomon’s sin (horses and gold; leaving out the wives and idolatry), but for the most part, Solomon is a positive example.

Again, the Chronicler is not bent on showing us how sinful the kings are (thus justifying exile), but answering the question of what God’s coming king will be like.

 

Synthetic Outline of Kings

I. David’s Last Days

II. Solomon’s Reign

III. Tearing of the Kingdom

IV. Divided Kingdom

V. Prophets Ministry

VI. Divided Kingdom Continued

VII. Kingdom in Captivity

The author of Kings seems to have arranged the story into seven major sections. The book begins with the death of King David, who lays out the instructions of how the King of Israel should reign. This is a crucial beginning because all of the following kings are judged according to how well they matched up to what David said. In the next section, as David’s son takes the throne, the reader is eager for the fulfillment of the Davidic covenant. The author, however, makes it absolutely clear that Solomon is not the coming King. The third section is small, but of vast importance. The author uses the tearing of the kingdom to set up the narrative for a contrasting of Israel and Judah. This remains a constant theme throughout the whole book. It is an especially present theme throughout the next section. As the kings reign over Israel and Judah, the author shows YHWH’s favor towards Judah, while Israel constantly does evil in His eyes. The “divided kingdom” section is interrupted by the ministry of the prophets, who speak the word of YHWH to the kings of His land. The narrative then jumps back into a heavy juxtaposition of the kings of Israel and Judah. Israel does evil in the eyes of YHWH and is taken into captivity. Judah follows in the same path and is defeated by the Babylonians. The author, however, continues to present YHWH’s favor towards Judah to the reader by the way the book ends. The king is set free, and the reader finds hope in the line of David.

I. David’s Last Days (I Kings 1:1-2:11)

A. Adonijah makes preparations to become king (I Kings 1:1-1:27)

B. David anoints Solomon king (I Kings 1:28-2:9)

C. David’s death and burial (I Kings 2:10-2:11)

The author sets up the book of Kings with the last days of David. Although he passes away at the beginning of the story, his role throughout the rest of the narrative is crucial. All of the kings in the rest of the book are judged by how well they matched up to King David. The author begins by first of all showing that Solomon (not Adonijah) is the rightful heir to David’s throne. Second, he has David tell Solomon how the King should rule over Israel. As this dialog is laid out, the author of Kings seems to assume that the reader is already familiar with the Davidic Covenant of II Samuel 7. In 1 Kings 2:3-4, David says, “Do the job the LORD your God has assigned you by following his instructions and obeying his rules, commandments, regulations, and laws as written in the law of Moses. Then you will succeed in all you do and seek to accomplish, and the LORD will fulfill his promise to me, ‘If your descendants watch their step and live faithfully in my presence with all their heart and being then,’ he promised, ‘you will not fail to have a successor on the throne of Israel.” (NET) The section concludes with King David’s death. At this point the reader is waiting for the coming King, and now has the means necessary to judge each of the following kings’ success throughout the rest of the narrative.

II. Solomon’s Reign (I Kings 2:12-11:43)

A. Solomon’s throne established (I Kings 2:12-2:46)

B. Solomon’s wisdom (I Kings 3:1-4:28)

i. Solomon requests wisdom (I Kings 3:1-3:15)

ii. Solomon’s wisdom displayed (I Kings 3:16-4:28)

C. Solomon constructs the temple (I Kings 4:29-7:51)

i. Solomon constructs his palace (I Kings 7:1-7:12)

D. Ark brought into the temple (I Kings 8:1-8:11)

E. Solomon’s blessing of Israel and prayer of dedication (I Kings 8:12-8:66)

F. YHWH appears to Solomon (I Kings 9:1-9:9)

G. Solomon’s riches and downfall (I Kings 9:10-11:43)

i. Solomon’s other activities and Queen of Sheba (I Kings 9:10-10:13)

ii. Solomon’s wealth and splendor- gold and silver, horses, foreign wives (I Kings 10:14-11:13)

iii. Solomon’s adversaries (I Kings 11:14-11:25)

iv. Jeroboam’s rebellion (I Kings 11:26-11:40)

v. Solomon’s death (I Kings 11:41-11:43)

Now that King David has died, the reader is awaiting his son’s rule (the coming King who will fulfill YHWH’s promise.) The author makes it evident in the text that Solomon believes himself to be this coming King. This is especially clear in verse 5:5. “So I have decided to build a temple to honor the LORD my God, as the LORD instructed my father David, ‘Your son, whom I will put on your throne in your place, is the one who will build a temple to honor me.’” (NET) Although Solomon is shown at points as pleasing to YHWH (verse 3:10), wise, wealthy, and even brining the Ark to the temple (which is yet another instance where Solomon is depicted as thinking that he is the coming King- verse 8:20); the author makes it absolutely clear that Solomon is not the King whose throne will be established forever. In chapters 6 and 7, Solomon takes twice as long, and spends twice as much on building his own palace than he does building YHWH’s temple. During Solomon’s prayer of dedication, he speaks of Israel being defeated by an enemy (verse 8:32), which shows that his rule will not be forever. To complete the disapproval, as the author is describing Solomon’s wealth and achievements, he also clearly presents Solomon as a direct antithesis of the kingship requirements of Deuteronomy 17. He accumulates large amounts of silver, gold, horses from Egypt, and foreign wives. Irony soaks the pages as the reader observes Israel at the peek of success (which is made clear in the story of the Queen of Sheba), and a king that falls miserably short of the requirements of the Torah. As Solomon sins and dies, the reader is left waiting for the tearing apart of the kingdom (as YHWH declared), and still anticipating the coming King.

III. Tearing of the Kingdom (I Kings 12:1-12:19)

A. Jeroboam challenges Rehoboam (I Kings 12:1-12:16)

B. Kingdom division (I Kings 12:17-12:19)

The initial tearing of the kingdom, although such a short section, is much like David’s last days in the aspect that it plays a crucial role throughout the book as a whole. The author uses the kingdom tearing to begin the contrast between the kings of Israel and the kings of Judah, which becomes one of the most prominent themes of the entire narrative. The reader, who is awaiting the Davidic King but is aware (due to Solomon’s prayer) that captivity is on its way, now reads on to evaluate each coming king.

IV. Divided Kingdom (I Kings 12:20- 16:34)

A. Kingdom split between Jeroboam and Rehoboam (I Kings 12:20-12:33)

i. YHWH orders Jeroboam to fight against Israel (I Kings 12:20-12:24)

ii. Jeroboam forms two golden calves (I Kings 12:25-12:33)

B. Prophecies against Jeroboam (I Kings 13:1-14:20)

i. Man of God from Judah (I Kings 13:1-13:34)

ii. Ahijah’s prophecy against Jeroboam and his death (I Kings 14:1-14:20)

C. Kings of Judah- Rehoboam, Abijah, Asa (I Kings 14:21-15:24)

i. Rehoboam and Abijah do evil in the eyes of YHWH (I Kings 14:21-15:8)

ii. Asa does what is right in the eyes of YHWH (I Kings 15:9-15:24)

D. Kings of Israel- Nadab, Baasha, Elah, Zimri, Omri, Ahab (15:25-16:34)

i. Nadab does evil in the eyes of YHWH (I Kings 15:25-15:32)

ii. Baasha does evil in the eyes of YHWH (I Kings 15:33-16:7)

iii. Elah does evil in the eyes of YHWH (I Kings 16:8-16:14)

iv. Zimri does evil in the eyes of YHWH (I Kings 16:15-16-20)

v. Omri does evil in the eyes of YHWH (I Kings 16:21-16:28)

vi. Ahab does more does evil in the eyes of YHWH than all before him (I Kings 16:29-16:34)

Now that the kingdom is divided, the author begins to show each king’s rule and failure. Sin covers the land, and sits on the throne both Israel and Judah. Over and over, evil is done in the eyes of YHWH and the reader observes that no king seems to match up to the kingship instructions of David or Moses. Although evil in the eyes of YHWH is done from both Israel and Judah, the author gives a glimpse of obedience from Asa of Judah in chapter 15. This gives the reader hope for line of David. Following Asa’s story is a section filled with sinful king after sinful king of Israel. Finally, the section concludes with Ahab of Israel, who does more evil in the eyes of YHWH than all before him. The juxtaposition of Israel and Judah makes it blatant to the reader that the author is portraying Judah in a distinct way. Even when the king falls short of David, YHWH remembers his promise and is pleased with Judah. The reader is still awaiting the coming King, and is drawn towards Judah.

V. Prophets Ministry (I Kings 17:1-II Kings 9:13)

A. Beginning of Elijah’s Ministry (1 Kings 17:1-19:21)

i. Elijah prophecies famine and is fed by ravens (I Kings 17:1-17:6)

ii. Elijah feeds a widow and raises her son (I Kings 17:7-17:24)

iii. Elijah meets Obadiah (I Kings 18:1-15)

iv. Elijah/YHWH vs. Prophets/Baal (1 Kings 18:16-18:40)

v. Elijah prophecies rain (1 Kings 18:16-18:45)

vi. YHWH appears to Elijah in Horeb (1 Kings 18:46-19:18)

vii. Elijah calls Elisha (1 Kings 19:19-19:21)

B. Prophet vs. Ahab (1 Kings 20:1-22:40)

i. Ahab defeats Ben Hadad with aid of a prophet (1 Kings 20:1-20:34)

ii. Prophet denounces Ahab’s actions (1 Kings 20:35-20:43)

iii. Ahab murders Naboth (1 Kings 21:1-21:16)

iv. Elijah prophecies against Ahab, Micaiah prophecies against Ahab (I Kings 21:17-22:28)

v. Ahab killed (I Kings 22:29-22:40)

C. Jehoshaphat, King of Judah, does good in the eyes of YHWH (1 Kings 22:41-50)

D. Ahaziah’s reign over Israel- does evil in the eyes of YHWH (1 Kings 22:51-II Kings 1:18)

i. Ahaziah’s reign (1 Kings 22:51-22:53)

ii. Ahaziah injures himself and sends men to Elijah (II Kings 1:1-1:9)

iii. Elijah calls down fire on Ahaziah’s men three times (II Kings 1:10-1:18)

E. Elijah is taken to Heaven (II Kings 2:1-2:12)

F. Elisha takes over after Elijah leaves (II Kings 2:13-8:15)

i. Elisha divides the Jordan, men search for Elijah (II Kings 2:13-2:18)

ii. Elisha heals the water, Elisha is jeered (II Kings 2:19-2:25)

iii. Jehoshaphat (Judah) joins forces with Joram (Israel) against Moab (II Kings 3:1-3:12)

iv. Elisha prophecies victory for Jehoshaphat (Judah), and the battle is won (II Kings 3:13-3:27)

v. Elisha provides for a widow and her sons (II Kings 4:1-4:7)

vi. Shunammite’s son restored to life (II Kings 4:8-4:37)

vii. Elisha cures death in a pot of stew, and feeds a hundred (II Kings 4:38-4:44)

viii. Elisha cures Naaman’s leprosy, Gehazi sin results in leprosy (II Kings 5:1-5:27)

ix. Elisha makes an ax head float (II Kings 6:1-6:7)

x. Elisha traps blinded Arameans (II Kings 6:8-6:23)

xi. Elisha prophecies victory for besieged Samaria (II Kings 6:24-7:20)

xii. Elisha restores the land of the Shunammite woman (II Kings 8:1-8:6)

xiii. Elisha declares Hazael as king of Aram, Hazael murders Ben Hadad (II Kings 8:7-8:15)

With apparent intentionality, the author places the prophets’ ministry directly in between the story of the kings of Israel and Judah. As the juxtaposition of Israel and Judah continues, it begins between the kings and YHWH’s prophets. While sin flows from the palace of the kings, the Word of YHWH is spoken through His prophets. The author constantly shows the reader YHWH’s evaluation of the kings’ success, based upon the Torah and David’s words (I Kings 2:3-4), through the mouth of His prophets. Elijah, who summons in the ministry of the prophets, is displayed by the author as a parallel to Moses. This leaves the reader wondering if he is the Prophet like Moses that the Torah has spoken of (Deut 18). Although Elijah’s character functions as Moses, the author clearly shows that Elijah is not the Prophet that is to come. In II Kings 2, Elisha is given a double portion of Elijah’s spirit, and throughout the narrative he does twice as many miracles. This plainly confirms to the reader, who is familiar with the Torah, that Elijah was not the Prophet like Moses (Deut 34:10-12). He does, however, give the reader hope. The author uses Elijah and the prophets to point the reader not only toward the coming King, but also the coming Prophet. As the story prolongs, YHWH continues to speak His Word and bring His judgment, based on the Torah and David’s words, through His prophets. Those who follow the prophets’ words (YHWH’s words) are blessed, and those who do not are cursed. The author continues to show favor with Judah, and the reader is now waiting for the coming King and Prophet.

VI. Divided Kingdom Cont… (II Kings 8:16-17:6)

A. Kings of Judah- Jehoram and Ahazia (II Kings 8:16-8:29)

i. Jehoram (8:16-8:24)

ii. Ahazia (8:25-8:29

B. Jehu rules Israel (II Kings 9:1-10:36)

i. Jehu is anointed king (II Kings 9:1-9:13)

ii. Jehu kills Joram, Ahaziah, Jezebel, Ahab’s family, and priests of Baal (II Kings 9:14-10:36)

C. Life of Joash- does right in the eyes of YHWH (II Kings 11:1-12:21)

i. Jehosheba hides Joash from Athaliah (II Kings 11:1-11:11)

ii. Joash is crowned king, and Athaliah is killed (II Kings 11:12-11:20)

iii. Joash repairs the Temple, and is assassinated by Jozabad Jehozabad (II Kings 11:21-12:21

D. Kings of Israel- Jehoahaz and Jehoash (II Kings 13:1-13:25)

i. Jehoahaz- does evil in the eyes of YHWH (II Kings 13:1-13:9)

ii. Jehoash- does evil in the eyes of YHWH, Elisha dies and is buried ( II Kings 13:10-13:24)

E. Amaziah (king of Judah) does right in the eyes of YHWH- but not as David (II Kings 14:1-14:22)

F. Jeroboam II- does evil in the eyes of YHWH (II Kings 14:23-14:29)

G. Azariah- does right in the eyes of YHWH (II Kings 15:1-15:7)

H. Kings of Israel do evil in the eyes of YHWH (II Kings 15:8-15:31)

i. Zachariah (II Kings 15:8-15:12)

ii. Shallum (II Kings 15:13-15:16

iii. Menahem (II Kings 15:17-15:22)

iv. Pekahiah (II Kings 15:23-15:26)

v. Pekah (II Kings 15:27-15:31)

I. Jotham rules Judah- does right in the eyes of YHWH (II Kings 15:32-15:38)

J. Ahaz rules Judah- does evil in the eyes of YHWH (II Kings 16:1-16:20)

K. The last king of Israel- Hoshea- does evil in the eyes of YHWH (II Kings 17:1-17:6)

i. King of Assyria invades Israel and deports Israelites (17:3-17:6)

The author resumes to the divided kingdom that started in section IV after his intentional interruption with the prophets. The kings of Israel and Judah are back in the spotlight. The thesis of this section is nearly identical to the divided kingdom before the prophets. Evil is continually done in the eyes of YHWH, but Judah is portrayed as doing what is right. This, again, leaves the reader with hope for the line of David. However, the author is clear to point out that the high places are not destroyed, and no king of Judah follows YHWH the way that King David did. But as always, YHWH remembers his promise to David. The reader continues waiting for the arrival of the coming King, and places hope in YHWH’s promise to Judah.

VII. Kingdom in Captivity (II Kings 17:7-25:30)

A. Summary of Kings (II Kings 17:7-17:41)

B. Hezekiah rules Judah- does right in the eyes of YHWH, tears down high places (II Kings 18:1-20:21)

i. Hezekiah restores Judah to YHWH (18:1-18:16)

ii. Assyria threatens Hezekiah, Hezekiah’s prayer, Isaiah prophecies victory for Judah (18:17-19:37)

iii. Hezekiah is healed (20:1-20:11)

iv. Isaiah prophecies Judah’s downfall (20:12-20:21)

C. Last kings of Judah

i. Manasseh- does evil in the eyes of YHWH, rebuilds high places (II Kings 21:1-21:18)

ii. Amon- does evil in the eyes of YHWH (II Kings 21:19-21:26)

iii. Josiah- does right in the eyes of YHWH, finds the law scroll, renews covenant (22:1-23:30)

iv. Jehoahaz- does evil in the eyes of YHWH (II Kings 23:31-35)

v. Jehoiakim- does evil in the eyes of YHWH (II Kings 23:36-24:7)

vi. Jehoiachin- does evil in the eyes of YHWH, Isaiah’s prophecy fulfilled- Babylon takes Judah into captivity (II Kings 24:8-24:17)

vii. Zedekiah- does evil in the eyes of YHWH (II Kings 24:18-24:19)

D. Fall of Jerusalem (II Kings 24:20-25:30)

i. Zedekiah rebels against Babylon, and is defeated (II Kings 24:20-25:7)

ii. Nebuchadnezzar destroys Jerusalem (II Kings 25:8-25:21)

iii. Gedaliah governs Judah, and is assassinated (II Kings 25:22-25:26)

iv. Jehoiachin is released (II Kings 25:27-30)

In II Kings 17, Israel is taken into captivity. Starting in verse 7, the author provides the reader a summary of the entire book of Kings, and a theological interpretation of all that has been previously read. Verse 7- “This happened because the Israelites sinned against the LORD their God, who brought them up from the land of Egypt and freed them from the power of Pharaoh king of Egypt…” (NET) The section continues to provide a summary of all the sins that Israel and the kings had done (an editorial comment in which the reader should interpret the narrative by). Solomon’s prayer from I Kings 8 is partially fulfilled now that YHWH’s people have gone into captivity. The author then continues with the contrast between Israel and Judah by showing Hezekiah of Judah doing right in the eyes of YHWH. This is perhaps the strongest contrast that has been read so far- Hezekiah restores Judah to YHWH and the high places are finally torn down right after Israel has been utterly defeated. However, Isaiah prophecies the downfall of Judah and much evil is done in the eyes of YHWH by the last kings. Judah is finally defeated by Babylon. At the very end of the book, after the reader has seen how much sin and failure fills YHWH’s people and kings, the author throws in the small story of Jehoiachin. Much like David, Jehoiachin plays a small but crucial role in the narrative as a whole. He is released, and the dedication prayer of Solomon (I Kings 8:46-50) is fulfilled. Just as the reader sees Judah in complete depravity, the author shows once again that there is hope in the Davidic line. No matter how much the kings fail, YHWH will not forsake his promise with David. The reader ends the narrative still waiting for the coming King.

Ruth and Luke Connections

Although it is only a 4 chapter book, Ruth is oozing with the juices of biblical connections. Mmm, that was a tastey sounding first sentence. I’m not exactly sure where the author(s) wants the connections to be made, but Ezekiel, Proverbs, and Luke seem to jump out at me the most. I’d love to go into the possible connections with Ezekiel and Proverbs, but for now lets just discuss Luke. I actually read this about a half hour ago so my mind is still damp and soggy from the splish splashes of exegesis. Here we go.

Ruth 4:14-17   “The village women said to Naomi, “May the Lord be praised because he has not left you without a guardian today! May he become famous in Israel!  He will encourage you and provide for you when you are old, for your daughter-in-law, who loves you, has given him birth. She is better to you than seven sons!” Naomi took the child and placed him on her lap; she became his caregiver.  The neighbor women named him, saying, “A son has been born to Naomi.” They named him Obed.   Now he became the father of Jesse – David’s father!”

Before we go into Luke, let me first of all say that this part is wild. It seems to be calling the son (Obed) the “gauardian” (or “kinsmen-redeemer” in the NIV). If you’ve read through Ruth (if you haven’t then you’re a heathen), this should be surprising becuase the “guardians” for the whole story have been both Boaz, and the closer relative. After the discussion between both of them, Boaz becomes the guardian that “redeems” Naomi and Ruth the Moabite…Then the author throws you a curve and decides to call the baby son the “guardian” right at the end. POW! Right in the kisser! Anyways, that has nothing to do with what I’m trying to say, so we’ll move on.

A few years later this Luke guy comes along and writes this.

Luke 2:28-32   28Simeon took him in his arms and praised God, saying:
 29“Sovereign Lord, as you have promised,
      you now dismiss your servant in peace.
 30For my eyes have seen your salvation,
    31which you have prepared in the sight of all people,
 32a light for revelation to the Gentiles
      and for glory to your people Israel.”  (NIV)

Here we have Joseph and Mary…hmm sounds a little bit like “Mara”. (Ruth 1:20) Anyways, Joseph and Mary are bringing Jesus to the temple to present him to the LORD. The author introduces you to this guy named Simeon, and right off the bat he is described as “righteous and devout”. (Luke 2:25) If I remember correctly, Boaz has a similar introduction. (Ruth 2:1) So Simeon takes the baby in his arms and starts speaking all of this prophecy. Salvation will come through this child? Even salvation for Gentiles, like “Ruth the Moabite”? I don’t know about you guys, but I can’t think of any other stories in the scriptures where a baby is born and people talk about him or her like this. Already, Luke seems to be drawing from Ruth…but that’s not all!

Luke 2:36-40  ”There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, having been married to her husband for seven years until his death. She had lived as a widow since then for eighty-four years.  She never left the temple, worshiping with fasting and prayer night and day.  At that moment, she came up to them and began to give thanks to God and to speak about the child to all who were waiting for the redemption of Jerusalem.  So when Joseph and Mary had performed everything according to the law of the Lord, they returned to Galilee, to their own town of Nazareth.  And the child grew and became strong, filled with wisdom, and the favor of God was upon him.”

So right after Joseph and Mary talk to Simeon, somebody else comes along and throws some Ruth at them. Anna is introduced as a widow who’s husband died many years ago. Hmmm, That sounds alot like Naomi. Anna comes up and speaks of this child to “…all who were waiting for the redemption of Jerusalem.” Redemption? That’s a huge theme throughout the book of Ruth! And check out those last couple of lines. Joseph and Mary return to “their own town” and the child grows up strong. Returning also plays an important role in the story of Ruth.

It seems as though Luke is wanting his readers to be reminded of the story of Ruth as they are introduced to baby Jesus in chapter 2. A Boaz-like character draws from the book of Ruth, and then a Naomi-like character does so right afterwards! The themes of redemption for both Jews and Gentiles, returning home, and even the way the characters talk about the baby all remind me of the book of Ruth. Perhaps this is intentional. Perhaps there are connections to be made with the story of a father of David, and the story of the Son of David.

Any thoughts?