Genesis 15:18
16 In the fourth generation your descendants will return here, for the sin of the Amorites has not yet reached its limit.” 17 When the sun had gone down and it was dark, a smoking firepot with a flaming torch passed between the animal parts. 18 That day the Lord made a covenant with Abram: “To your descendants I give this land, from the river of Egypt to the great river, the Euphrates River— 19 the land of the Kenites, Kenizzites, Kadmonites, 20 Hittites, Perizzites, Rephaites,
2 Chronicles 9:26
24 Year after year visitors brought their gifts, which included items of silver, items of gold, clothes, perfume, spices, horses, and mules. 25 Solomon had 4,000 stalls for his chariot horses and 12,000 horses. He kept them in assigned cities and also with him in Jerusalem. 26 He ruled all the kingdoms from the Euphrates River to the land of the Philistines as far as the border of Egypt. 27 The king made silver as plentiful in Jerusalem as stones; cedar was as plentiful as sycamore fig trees are in the foothills. 28 Solomon acquired horses from Egypt and from all the lands.
Notes and References
"... In Kings the major yardstick for judging the kings of the Southern Kingdom was their attitude toward the high places; the Deuteronomic historian felt it necessary to be somewhat apologetic about Solomon’s visit to the high place at Gibeon, in spite of God’s self-revelation there (1 Kings 3:3-4). In contrast, the Chronicler is not at all apologetic, but has legitimized this visit by his reference to the tabernacle and Bezalel’s altar there, data not provided in Kings. Since the tabernacle was there, the high place is the legitimate goal of Solomon’s short pilgrimage; rather than apologize for Solomon’s appearance there, the Chronicler feels obligated to explain why David did not worship there (1 Chronicles 21:29). Unlike the author of Kings (1 Kings 11:4-13, 33), the Chronicler does not mention any of Solomon’s other visits to high places. There is no direct evidence for the tabernacle’s having been moved to Gibeon, although the move may have been made after the slaughter of the priests at Nob (1 Samuel 21:1-9; 22:6-23). As part of his idealization of David and Solomon, the Chronicler uses the language of the patriarchal promises with reference to their reigns (Genesis 15:5; 22:17; 26:4 / 1 Chronicles 27:23; Genesis 13:16; 28:14 / 2 Chronicles 1:9). The Chronicler appears to attribute the sinfulness of David’s census to an implied distrust of Yahweh’s fulfilling his promises (1 Chronicles 27:23; 21:3). Not only the promises of posterity, but also of land have their realizations under these two messianic figures (1 Chronicles 13:5; 2 Chronicles 9:26; Numbers 34:3-9; Genesis 15:18-21) ..."
Dillard, Raymond Bryan Word Biblical Commentary: 2 Chronicles (pp. 14-15) Zondervan, 2015