The Pulpit Commentary
And it came to pass when Solomon had finished the building of the house of the Lord, and the king's house [1Ki_7:1], and all Solomon's desire which he was pleased to do [By "desire" we are not to understand "pleasure buildings" (cf. 1Ki_7:10, 1Ki_7:19). The chronicler gives the true meaning: "all that came into Solomon's heart." It is, however, somewhat doubtful what works are comprehended under this term. 2Ch_7:11 limits it to the two great erections already described—"all that came into his heart to make in the house of the Lord and in his own house." But it is by no means certain that our author intended the word to be thus restricted; it is quite possible, e.g; that some of the buildings mentioned below (2Ch_7:15-19) are to be included. But another question of much greater importance presents itself here. In the Divine communication of 2Ch_7:3-9 there is constant and unmistakeable reference to the prayer of dedication (see especially 2Ch_7:3); in fact, this message is the answer to that prayer. It has been held, consequently, that the answer must have followed, if not immediately, yet soon after the petitions were uttered; if so, the dedication must clearly have taken place, not on the completion of the temple (1Ki_6:38), but on the completion of the palace, etc.; in other words, the temple must have been finished fully thirteen years before it was consecrated and occupied. Rawlinson suggests that the delay was perhaps occasioned by the circumstance that the furniture of the temple was not till then ready; but 1Ki_6:38, Hebrews, seems to state distinctly that all the vessels and appointments of the sanctuary were finished at the date there given. Reasons have been given elsewhere (see note on 1Ki_8:1) in support of the position that the dedication possibly have been delayed for so long a period, especially after the strenuous efforts which had been made to hurry on the undertaking. Nor does the text, when carefully examined, really require this hypothesis; indeed, it suggests some reasons for thinking that a considerable period must have intervened between the prayer and the response. For the tone of this response is unmistakeably foreboding, if not minatory. Verses 6-9 contain a stern warning. But there was nothing, so far as we know, in the attitude of Solomon or of Israel at the time of the dedication to call for any such denunciation. At that time, as the prayer surely proves, Solomon's heart was perfect with the Lord his God. But the response has unmistakeably the appearance of having been elicited by signs of defection. The wide difference, consequently, between the spirit of the prayer and the tone of the answer suggests that some time must have elapsed between them, and so far supports the view that the dedication was not delayed until the palace, etc; was completed. And it is also to be remembered that the prayer of dedication had not been without acknowledgment at the time. The excellent glory which filled and took possession of the house was itself a significant and sufficient response. No voice or vision could have said more plainly, "I have heard thy prayer, I have hallowed this house." But when, some thirteen years later—about the very time, that is, when he was at the height of his prosperity, and when, owing to the completion of his undertakings, we might fear lest his heart should be lifted up with pride—when Solomon and his court began to decline in piety and to go after other gods, then this merciful message opportunely refers him to the prayer which he was in danger of forgetting, and warns him of the consequences of the apostasy to which he was tending.]

The Pulpit Commentary
That the Lord appeared to Solomon the second time [see on 1Ki_6:11, and 1Ki_11:9; Solomon had received a message during the building of the temple], as he had appeared unto him at Gibeon [i.e; in a dream (1Ki_3:5) ].

The Pulpit Commentary
And the Lord said unto him [This message is given at greater length in 2Ch_7:12-22. 2Ch_7:13, 2Ch_7:14, e.g; contain a reference to that part of the prayer which related to drought and rain], I have heard thy prayer and thy supplication [These two words are found similarly united in Solomon's prayer, verses 38, 45, 54], that thou hast made [Heb. supplicated] before me; I have hallowed this house which thou hast built [sc. by the manifestation described 1Ki_8:11. Cf. Exo_29:43 : "the tabernacle shall be sanctified" (same word) "by my glory." In 2 Chronicles we read, "I have chosen this place to myself for a house of sacrifice," where, however, it is worth considering whether instead of the somewhat singular בית זבח the original text may not have been בית זבל, as in 1Ki_8:13] to put my name there [1Ki_8:29; cf. 1Ki_8:16, 1Ki_8:17, 1Ki_8:18, 1Ki_8:19; also Deu_12:11; Luk_11:12] forever [1Ki_8:13. As Solomon offered it, so God accepted it, in perpetuity. That the house was subsequently "left desolate" and destroyed (2Ki_25:9) was because of the national apostasy (1Ki_8:8, 1Ki_8:9) ], and mine eyes and mine heart shall be there perpetually. [In 1Ki_8:29 Solomon asked that God's "eyes may be open… towards the house." The answer is that not only His eyes shall be open, but eyes and heart shall be there [Eph_3:20; see Homiletics on 1Ki_3:5);—the eye to watch, the heart to cherish it.]

The Pulpit Commentary
And [Heb. And thou, emphatic] if thou wilt walk before me as David thy father walked, in integrity of heart before me and in uprightness [cf. 1Ki_3:6, 1Ki_3:14; 1Ki_11:34. David was not perfect, as our author tells us elsewhere (1Ki_15:5; cf. 1Ki_1:6; 2Sa_24:10). His integrity consisted in his unvarying loyalty to the true God. Even when overcome by that fierce temptation (2Sa_11:1-27.) he never faltered in his allegiance to the truth. There was no coquetting with idolatrous practices; cf. Psa_18:20-24], to do according to all that I have commanded thee, and wilt keep my statutes and my judgments [the echo of David's last words, 1Ki_2:3, 1Ki_2:4. It is probable, however, that the historian has only preserved the substance of the message. It is doubtful whether Solomon himself would remember the exact words]:

The Pulpit Commentary
Then I will establish [same word as in ch. 1Ki_2:4, where see note. Surely he would remember this word as it would recall his father's charge to his mind] the throne of thy kingdom upon Israel forever [this is the answer to the prayer of 1Ki_8:26] as I promised to David thy father, saying, There shall not fail thee a man upon the throne of Israel. [2Sa_7:12, 2Sa_7:16; 1Ki_2:4; 1Ki_6:12; Psa_132:12. But the primary reference is to 1Ki_8:25; see Introduction, sect. III.]

The Pulpit Commentary
But if ye shall at all [rather altogether, or assuredly] turn from following me [The A.V. entirely misrepresents the force of the Hebraism, If to turn, ye shall turn, which must mean complete, not partial, apostasy. Cf. 2Ch_7:19, and 2Sa_7:14, 2Sa_7:15], ye or your children [as the promises of God are to us and our children (Act_2:39), so are His threatenings], and will not keep my commandments and my statutes which I [LXX. Μωυσῆς; Qui facit per allure, etc.] have set before you, but go and serve other gods and worship them [Exo_20:5; Deu_5:9; Deu_13:2]:

The Pulpit Commentary
Then will I cut off Israel out of the land which I have given them [Cf. Deu_4:26, Deu_4:27; and for the fulfilment see 2Ki_25:11, 2Ki_25:21;] and this house which I have hallowed for my name [Jer_7:14] will I cast out of my sight [same expression, 2Ki_24:20]; and Israel shall be a proverb and a byword among all people [the exact words of Deu_28:37. Similar words in Isa_14:4; Mic_6:16. Much the same punishment is denounced in Le 26:14-38, and Deu_4:45, 63]:

The Pulpit Commentary
And at this house, which is high [Heb; And this house shall be high, עֶלְיוֹן יִהְיֶה. Our translators were probably influenced by 2Ch_7:21, the text of which is אֲשֶׁר הָיהָ עֶלְיוֹן which would seem to be an emendation, designed to clear up the difficulty rather than an accidental variation of the text. But here the literal rendering is probably the truer, the meaning being "this house shall be conspicuous, as an example"—so the Vulg. domus haec erit in exemplum. The LXX. accords with the Hebrew text, ὁ οἷκος οὗτος ἔσται ὁ ὐψηλὸς, but the Syriac and Arabic read, "this house shall be destroyed." Keil sees in the words an allusion implicite to Deu_26:19, and Deu_28:1, where God promises to make Israel עֶלְיוֹן, and says "the blessing will be turned into a curse." The temple should indeed be "high," should be what Israel would have been, but it shall be as a warning, etc.; but this connexion is somewhat far fetched and artificial. Thenius would read for, עִיִּין עֶלְיוֹן. "ruins," after Mic_3:12; Jer_26:18; Psa_79:1; but it is hardly right to resort to conjectures, unsupported by a single version or MS; so long as any sufficient meaning can be extracted from the words as they stand, and no one can deny that "high" may surely signify "conspicuous." Cf. Mat_11:23], every one that passeth by it shall be astonished. [שָׁמֵם primarily means to be dumb with astonishment, Gesen; Thessalonians 3. p. 1435] and shall hiss [שָׁרַק, like "hiss," is an onomatopoetic word. It does not denote the hissing of terror (Bähr) but of derision; of. Jer_19:8; Jer_49:17; Job_27:23; Lam_2:15, Lam_2:16. Rawlinson aptly remarks, as bearing on the authorship of the Kings, that this is a familiar word in Jeremiah (see 1Ki_18:16; 25:9; 29:18; 50:13; 51:37, in addition to the passages cited above), and that the other prophets rarely use it. The fact that much of this charge is in Jeremiah's style, confirms the view taken above (note on verse 4), that the ipsissima verba of the dream are not preserved to us. The author indeed could hardly do more than preserve its leading ideas, which he would naturally present in his own dress]; and they shall say, Why hath the Lord done thus unto this land and to this house? [Similar words Deu_29:24, Deu_29:25; Jer_22:8.]

The Pulpit Commentary
And they shall answer, Because they forsook the Lord their God who brought forth their fathers out of the land of Egypt [Based on Deu_29:25. Solomon in his prayer referred repeatedly to this great deliverance, Deu_29:16, Deu_29:21, 51, 53], and have taken hold upon other gods and have worshipped them and served them; therefore hath the Lord brought upon them all this evil.

SOLOMON'S BUILDINGS AND UNDERTAKINGS.—So far the historian has spoken exclusively of the two greatest works of Solomon's reign, the Temple and the Palace, and principally of the former. Even the message just related was, as we have seen, the response to the prayer offered when the temple was consecrated. But he now proceeds to mention other proofs of Solomon's greatness, and of the prosperity of his reign—doubtless because the glory of Israel then reached its climax, and the author would be tempted to linger over these details because of the dark contrast which his own time supplied—and this leads him to speak of the means by which all these enterprises were accomplished. The particulars here given are but fragmentary, and are grouped together in a somewhat irregular manner. It would seem as if both this account and that of the chronicler had been compiled from much more copious histories, each writer having cited those particulars which appeared to him to be the most interesting and important. But the design of the historian in either case is evident, viz.,

(1) to recount the principal undertakings of this illustrious king, and

(2) to indicate the resources which enabled him to accomplish such ambitious and extensive designs.

These latter were

(1) the alliance with Hiram, which secured him the necessary materials (1Ki_9:11-14);

(2) the forced labour of the subject races (1Ki_9:20-23); and

(3) the voyages of his fleet (1Ki_9:26-28).

The Pulpit Commentary
And it came to pass at the end of twenty years [seven of which were occupied on the temple and thirteen on the palace (1Ki_7:1) ], when [or, during which. LXX. ἐν οἷς ὠκοδομὴσε. This may well be the meaning of אֲשׁר בָּנָה, though אֲשֶׁר, qui, undoubtedly sometimes has the sense of quum] Solomon had built the two houses, the house of the Lord and the king's house. [Observe how all the palaces are regarded as one house. Note on 1Ki_7:1.]

The Pulpit Commentary
(Now Hiram the king of Tyre [Here we have a parenthesis referring us back to 1Ki_5:8-10] had furnished Solomon with cedar trees and with fir trees and with gold [The gold is here mentioned for the first time, No doubt Hiram's shipping had brought it in Before the Jewish navy was built. It was this probably that led to the construction of a fleet] according to all his desire), that then [this is the apodosis to 1Ki_9:10] king Solomon gave Hiram twenty cities [really they were mere villages. "It is a genuine Eastern trick to dignify a small present with a pompous name" (Thomson). But עִיר is a word of very wide meaning] in the land of Galilee. גּלִיל lit; circuit, region (like Ciccar, 1Ki_7:46), hence often found as here with the art. = the region of the Gentiles (Isa_9:1; 1 Macc. 5:15; Mat_4:15), so called because it was inhabited by Phoenicians, originally designated but a small part of the considerable tract of country later known as the province of "Galilee," viz; the northern part in the tribe of Naphtali (Jos_20:7; 2Ki_15:29; Isa_9:1. Cf. Jos; Ant. 5.1.18). It is easy to see why this particular region was surrendered to Hiram.

(1) It was near his country (2Sa_24:7);

(2) the people were Phoenicians, allied to Hiram, but strangers to Solomon, both in race and religion;

(3) Solomon could not with propriety alienate any part of Immanuel's land, or convey to a foreigner the dominion over the people of the Lord. Le 25:23 forbade the alienation of the land; Deu_17:15 the rule of a stranger.

The Pulpit Commentary
And Hiram came out from Tyre to see the cities which Solomon had given him; and they pleased him not. [Heb. were not right in his eyes. It has been conjectured that Hiram had hoped for the noble bay of Acco or Ptolemais (Milman, Rawlinson), but surely he had seaboard enough already. It was rather corn lands he would most need and desire. His disappointment is amply accounted for by the fact that the country assigned him was a hungry and mountainous, and therefore comparatively useless, tract. "The region lay on the summit of a broad mountain ridge" (Porter).]

The Pulpit Commentary
And he said, What cities are these which thou hast given me, my brother? [Cf. 1Ki_20:32. It would seem, at first sight, as if this form of speech was then, as now, the usage of courts. But the Fellahin of Palestine, the "modern Canaanites," still address each other as "my father" or "my brother." See Conder, "Tent-work," p. 332]. And he called them the land of Cabul [The meaning of this word is quite uncertain. The LXX. reads Οριον, which shows that they must have read גבול instead of כבול; indeed, it is possible that the words have the same meaning (Gesen.) Stanley thinks these cities formed the boundary between the two kingdoms, and refers to the use of ὅρια in Mat_15:21; Luk_6:17, etc. According to Josephus, Χαβαλὼν, is a Phoenician word, meaning displeasing; but his etymologies are to be received with caution, and Gesenius justly pronounces this a mere conjecture from the context. Thenius and Ewald regard the word as compounded of כand בל = as nothing; Keil connects it with the root חבל, which would yield the meaning pawned or pledged, and hence concludes that, this strip of territory was merely given to Hiram as a security for the repayment of a loan (see below on Luk_6:14); while Bähr derives it from כבל, an unused root, akin to the preceding—vinxit, constrinxit, and would see in it a name bestowed on the region because of its confined geographical position. He does not understand the word, however, as a term of contempt. "How," he asks, "could Hiram give the district a permanent name which contained a mockery of himself rather than of the land?" But the word was obviously an expression of disparagement, if not disgust, which, falling from Hiram's lips, was caught up and repeated with a view to mark not so much his displeasure as Solomon's meanness. But it is not necessary to find a meaning for the word, for it is to be considered that a city Bearing this name existed at that time and in this neighbourhood (Jos_19:27), the site of which, in all probability, is marked by the modern Kabul, eight miles east of Accho. It is possible, indeed, that it may have been one of the "twenty cities" (Luk_6:11) given to Hiram. And if this city, whether within or without the district of Galilee, were notorious for its poverty or meanness, or conspicuous by its bleak situation, we can at once understand why Hiram should transfer the name to the adjoining region, even if that name, in itself, had no special significance] unto this day. [See on 1Ki_8:8.]

The Pulpit Commentary
And Hiram sent וַיִּשְלַח must be understood as pluperfect, "Now Hiram had sent," referring to 1Ki_9:11. This fact is mentioned to explain the gift of the cities, viz; that they were in payment for the gold he had furnished. The timber and stone and labour had been paid for in corn and wine and oil See on 1Ki_5:11] to the king sixscore talents of gold. [This sum is variously estimated at from half a million to a million and a quarter of our money.. Keil, who, as we have seen, interprets Cabul to mean pledged, says somewhat positively that these 120 talents were merely lent to Solomon to enable him to prosecute his undertakings, and that the twenty cities were Hiram's security for its repayment. He further sees in the restoration of these cities (2Ch_8:2, where see note) a proof that Solomon must have repaid the amount lent him. The "sixscore talents "should be compared with the 120 talents of 1Ki_10:10, and the 666 talents of 1Ki_10:14.]

The Pulpit Commentary
And this is the reason [or manner, account, דָּבָר. Keil: "This is the case with regard to," etc. The historian now proceeds to speak of the forced labour. The LXX. inserts this and the next nine verses after 1Ki_10:22] of the levy [see on 1Ki_5:13, and 1Ki_12:18] which Solomon raised; for to build [The punctuation of the A.V. is misleading. The Hebrew has no break—"which Solomon raised for building," etc.] the house of the Lord and his own house and Millo [Heb. invariably, the Millo, as in 2Sa_5:9; 1Ki_11:27; 2Ki_12:20; 2Ch_32:5; LXX. ἡ ἄκρα. The import of the word is much disputed, but Wordsworth has but slight warrant for say. ing that it means fortress. According to some it is an archaic Canaanitish term, "adopted by the Israelites when they took the town and incorporated into their own nomenclature", an idea which finds some support in Jdg_9:6, Jdg_9:20. Mr. Grove would further see in it a name for Mount Zion, ἀκρα being the invariable designation of that part of the city in the Maccabees. But see Joshua, B. J. 5.4. 1; Ant. 15.11. 5; and Porter, 1. pp. 96, 109. Lewin identifies it with the great platform on which temple and palace alike were built. But the word yields a definite meaning in the (= מְלוֹא, "the filling in"). Gesenius Hebrew consequently understands it to mean, a rampart (agger) because this is built up and filled in with stones, earth, etc. And the name would have a special fitness if we might suppose that it was applied to that part of the wall of Jerusalem which crossed the Tyropaeon valley. This ravine, which practically divided the city into two parts, would have been the weakest spot in the line of circumvallation, unless it were partly filled in—it is now completely choked up by debris, etc.—and protected by special fortifications; and, if this were done, and we can hardly doubt it was done (see on 1Ki_11:27), Hammillo, "the filling in," would be its natural and appropriate name. And its mention, here and elsewhere, in connexion with the wall, lends some support to this view] and the wall of Jerusalem [We learn from 2Sa_5:9 that David had already built Millo and the wall. Rawlinson argues from 1Ki_11:27 that these repairs had been "hasty, and had now—fifty years later—fallen into decay," and that Solomon renewed them. More probably the words indicate an enlargement of the Tyropaeon rampart, and an extension of the walls. See note there and on 1Ki_3:1. Solomon, no doubt, wished to strengthen the defences of the capital, on which he had expended so much labour, and where there was so much to tempt the rapacity of predatory neighbours] and Hazor [For the defence of the kingdom he built a chain of fortresses "to form a sort of girdle round the land" (Ewald). The first mentioned, Hazor, was a place of great importance in earlier times, being the "head of all those (the northern) kingdoms" (Jos_11:10). It stood on an eminence—as indeed, for the sake of security, did all the cities of that lawless age—overlooking Lake Merom. It was at no great distance from the north boundary of Palestine, in Naphtali (Jos_19:36), and being favoured by position, it was strongly fortified—Hazor means fortress—and hence Joshua made a point of destroying it. It appears, however, to have speedily regained its importance, for in Jdg_4:2, Jdg_4:17 we find it as the capital of Jabin, king of Canaan. It was selected by Solomon as the best site for a stronghold, which should protect his northern border, dud as commanding the approach from Syria. As it is not mentioned in 1Ki_15:20, it would appear to have escaped in the invasion of Benhadad. Possibly it was too strong for him] and Megiddo [Jos_12:21; Jos_17:11; Jdg_5:19. This place was chosen partly because of its central position—it stood on the margin of the plain of Esdraelon, the battlefield of Palestine, and the battles fought there prove its strategical importance, Jdg_5:19 (cf. 1Sa_31:1); 2Ki_23:29; Judith 3:9, 10—and partly, perhaps, because the high road from Egypt to Damascus passed through it. It dominated the passes of Ephraim (see Judith 4:7). It has till recently been identified with el-Lejjun (from Legio. Compare our Chester, etc.); but Conder gives good reasons for fixing the site at the "large ruins between Jezreel and Bethshean, which still bears the name of Mujedd'a, i.e; on the eastern side of the plain] and Gezer [This commanded the approach from Egypt, and would protect the southern frontier of Solomon's kingdom. See Jos_10:33; Jos_12:12; Jos_21:21; Jdg_1:29; 2Sa_5:25; 1Ch_20:4. It stands on the great maritime plain, and is also on the coast road between Egypt and Jerusalem. The site was identified by M. Clermont Ganneau with Tell Jezer. The name means "cut off," "isolated" (Gesen.) "The origin of the title is at once clear, for the site is an out-lier—to use a geological term—of the main line of hills and the position commands one of the important passes to Jerusalem".

The mention of Gezer leads to a parenthesis of considerable length (verses 16-19). The question of the levy is put aside for the time, whilst the historian explains how it was that the king came to build Gezer. He then proceeds to mention the other towns built during the same reign.

The Pulpit Commentary
For Pharaoh king of Egypt had gone up and taken Gezer and burnt it with fire [The total destruction of the place and its inhabitants by fire and sword looks more like an act of vengeance for some grave offence than like ordinary warfare], and slain the Canaanites that dwelt in the city [Though Gezer was allotted to Ephraim (Jos_16:3) and designated as a Levitical city (ib; 1Ki_21:21), the Canaanite inhabitants had never been dispossessed (Jos_16:10; LXX. "Canaanites and Perizzites;" cf. Jdg_1:29), and they would seem to have enjoyed a sort of independence], and given it for a present [שִׁלֻחִים, dotatio, dowry. It is the custom of the East for the husband to purchase his wife by a present (Gen_29:18; 2Sa_3:14, etc.); but in royal marriages a dowry was often given. "Sargon gave Cilicia as a dowry with his daughter .... Antiochus Soter gave his claims on Macedonia as a dowry to his step-daughter Phila, when she married Antigonus Gonatas. Coele-Syria and Palestine were promised as a dowry to Ptolemy Epiphanes, when he married Cleopatra, sister of Antiochus the Great," etc. (Rawlinson). Gezer being a wedding present, its conquest must have taken place years before the date to which the history is now brought down] unto his daughter, Solomon's wife.

The Pulpit Commentary
And Solomon built Gezer [In the case of Gezer it was an actual rebuilding. But as applied to Beth-boron, etc; "built" probably means enlarged, strengthened] and Beth-horon the nether [mentioned in connexion with Gezer, Jos_16:3 (cf. Jos_10:10). It is deserving of mention that the two cities of Beth-horon still survive in the modern villages of Beitur el-tahta and el-fok," names which are "clearly corruptions of Beth-horon "the Nether" and "the Upper": One lies at the foot of the ravine, on an eminence, the other at the summit of the pass. Like Megiddo and Gezer, this town, too, lay on a high road, viz; that between Jerusalem and the sea coast. The selection of Beth-horon for fortification by Solomon is also justified by history—three decisive battles having been fought here

] and Tadmor in the wilderness, in the land. [Whether this is

(1) the famous Palmyra, or

(2) Tamar, an obscure town of south Judah, is a question which has been much disputed. It should be stated in the first place that the Cethib has תמר, but the Keri, after 2Ch_8:4, reads תדמר, as do all the versions; and secondly that a Tarnar is mentioned Eze_47:19 and Eze_48:28 a place which may well be identical with "Hazazon Tamar, which is Engedi" (2Ch_20:2; cf. Gen_14:7. In favour of (1) are the following considerations:

(1) the statement of the chronicler that Solomon did build Palmyra.

(2) The probability that Solomon, with his wide views of commerce, would seize upon and fortify the one oasis in the great Syrian desert in order to establish an entrepot there (see on Gen_14:19).

(3) The words "in the wilderness," which, of course, are eminently true of Palmyra.

Against it, however, may be urged

(1) that Tamar was much more likely to be changed into Tadmor than Tadmor into Tamar.

(2) That this place is distinctly described as "in the land," which, strictly, Palmyra was not. But here it is to be observed that the chronicler omits these words, and that the Syriac, Arabic, and Vulgate render, "in the land of the wilderness." Keil says our text is manifestly corrupt, and certainly the expression is a singular one. Some would, therefore, alter בארץ into באדם, or into בחמת (after 2Ch_8:4). Both of the emendations, however, while undoubtedly plausible, are purely conjectural. Wordsworth, who thinks Palmyra is meant, says it is described as "in the land" to indicate that God had fulfilled his promise to extend the land of Solomon far eastward into the wilderness (Psa_72:9). And a Jewish historian, especially in the time of his country s decadence, might well recount how this great city had once been comprised within the boundaries of Israel.

In favour of (2) are these facts:

(1) That it is the reading of the text. It is said, however, that the ancient name of Tadmor was Tamar, and the place clearly owed its name to the Palm trees. But the name is always Tadmor in the Palmyrene inscriptions.

(2) That this place was "in the wilderness," i.e; of Judah.

(3) That it was "in the land," and

(4) that it was in close proximity to the places just mentioned. The evidence is thus so evenly balanced that it is impossible to decide positively between the two.

The Pulpit Commentary
And all the cities of store that Solomon had [cities where the produce of the land was stored for the use of the troops or household, or against a season of scarcity (Gen_41:35; Exo_1:11), or possibly (Ewald) they were emporiums for the development of trade. The fact that these store cities are mentioned in the same breath with Tadmor, is an argument for the identification of that place with Palmyra, which Solomon could only have built as a means of gaining or retaining control over the caravan trade between the East and the Mediterranean. Cf. 2Ch_17:12; 2Ch_32:28, and Gen_41:48. They would seem to have been chiefly on the northern frontier, 2Ch_8:4 ("in Hamath"), ib. 2Ch_16:4 speaks of "the store cities of Napthali." It should be remembered that Solomon had an adversary in Damascus], and cities for his chariots, and cities for his horsemen [Cf. 1Ki_4:26. These were not so much fortresses (1Ki_4:15-18) as places adapted to accommodate his cavalry, etc. For horsemen we should perhaps read horses. See note on 1Ki_5:6], and that which Solomon desired to build [Heb. and the desire of Solomon which he desired; cf. ver.

1. The use of the cognate verb refutes the idea that Solomon's "desire" is another name for pleasure buildings or pleasaunces, as does also "desire" in verse 11. It is certain, however, that such buildings were erected, and it is probable that they are referred to here] in Jerusalem and in Lebanon [It is highly probable that pleasure houses were built in Lebanon (So Heb_7:4, passim), for which Solomon may well have had a strong affection, and pleasure gardens in Jerusalem (Ecc_2:4-7). See Stanley, pp. 197-199); and we may reasonably imagine (with Ewald) that in these latter he sought to grow specimens of the plants, etc; about which he "spoke" (Heb_4:1-16 :33; cf. Ecc_2:5). "It is a curious fact that in the ground hard by the 'fountains of Solomon' near Bethlehem, which exhibit manifest traces of an ancient garden, and where the intimations of Josephus would lead us to suppose that Solomon had a rural retreat, are still to be found a number of plants self sown from age to age, which do not exist in any other part of the Holy Land". Some of Solomon's journeys to these favourite resorts, we can hardly doubt, are referred to in So Heb_3:6-10; Heb_4:8 sqq.; Heb_6:11] and in all the land of his dominion.

The Pulpit Commentary
And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites [Jdg_1:21-36; Jdg_3:5; 1Ch_22:2] which were not of the children of Israel.

The Pulpit Commentary
Their children that were left after them in the land [this is explicative of 1Ki_9:20], whom the children of Israel also [also is not in the Hebrew, and is meaningless] were not able utterly to destroy, upon those did Solomon levy a tribute of bond service [see on 1Ki_5:13, and cf. Jdg_1:1-36; passim, and 1Ch_22:2] unto this day.

The Pulpit Commentary
But of the children of Israel did Solomon make no bondmen [see however 1Ki_5:13, 1Ki_5:18. This service, though compulsory, was not servile. Bondage was forbidden Le 25:39. The levy were treated as hired servants and had wages]; but they were men of war, and his servants [cf. 1Ki_1:9. Not only "officials of the war department" (Bähr) but officers of every kind], and his princes [these were the heads both of the military and civil services], and his captains [Heb. שָׁלִשָׁיו. LXX. τρωτάται. Exo_14:7; Exo_15:4; 2Sa_23:8; 2Ki_9:25; 2Ki_10:25, etc. These third men were really "a noble rank of soldiers who fought from chariots" (Gesen.), each of which would seem to have held three men, one of whom drove, while two fought: thence used of the bodyguard of kings. That they formed a corps, and were not literally "captains," is clear from 1Sa_23:8, etc.] and rulers of his chariots, and his horsemen.

The Pulpit Commentary
These were the chief of the Officers that were over Solomon's work; five hundred and fifty, which bare rule over the people that wrought in the work [see on 1Ki_5:16].

The Pulpit Commentary
But [אַךְ, lit. only. Keil rightly connects the word with אַז below. "So soon as.. then." Cf. Gen_27:30. This and Gen_27:25 are not interposed arbitrarily, as might at first sight appear, but refer to 1Ki_3:1-4. The completion of the palaces rendered it no longer necessary or proper that Solomon's daughter should dwell in a separate house. The chronicler tells us that she had dwelt in David's palace on Mount Zion, and that Solomon was constrained to remove her, because he looked upon all the precinct as now consecrated (2Ch_8:11) ]. Pharaoh's daughter came up [עָלְתָה. Keil hence argues that the palace stood on higher ground than David's house. But this conclusion is somewhat precarious. The approach to the palace involved an ascent, but Zion was certainly as high as Ophel] out of the city of David unto her house which Solomon [Heb. he] had built for her: then did he build Millo. [Thenius infers from these words that Mille was a fort or castle for the protection of the harem. But there is no warrant for any such conjecture. In the first place, this wife would seem to have been lodged in her own palace apart from the other wives.

2. We can offer a better explanation of the word Mille (see verse 15).

3. The word "then" may mean either

(1), that when her palace was completed, Solomon then had workmen who were liberated and were employed on Mille (Keil), or

(2), that when she vacated David's house, the building of Mille could be proceeded with.

The Pulpit Commentary
And three times in a year [i.e; no doubt at the three feasts, the times of greatest solemnity, and when there was the largest concourse of people. See 2Ch_8:12. The design of this verse may be to show that there was no longer any offering on high places. It would thus refer to 1Ki_3:2, as 1Ki_3:24 to 1Ki_3:1] did Solomon offer burnt offerings and peace offerings upon the altar which he built unto the Lord [the chronicler adds, "before the porch"], and he burnt incense. [It has been supposed by some that Solomon sacrificed and burnt incense propria manu. According to Dean Stanley, "he solemnly entered, not only the temple courts with sacrifices, but penetrated into the Holy Place itself, where in later years none but the priests were allowed to enter, and offered incense on the altar of incense." But this positive statement is absolutely destitute of all basis. For, in the first place, there is nothing in the text to support it. If Solomon ordered, or defrayed the cost of, the sacrifices, etc; as no doubt he did, the historian would properly and naturally describe him as offering burnt offerings. Qui facit per alium facit per se, and priests are expressly mentioned as present at these sacrifices (1Ki_8:6; 2Ch_5:7-14; 2Ch_7:2, 2Ch_7:5). We have just as much reason, and no more, for believing that the king built Mille (1Ki_3:24) with his own hands, and with his own hands "made a navy of ships" (1Ki_3:26), as that he sacrificed, etc; in propria persona. And, secondly, it is simply inconceivable, if he had so acted, that it should have attracted no more notice, and that our historian should have passed it over thus lightly. We know what is recorded by our author as having happened when, less than two centuries afterwards, King Uzziah presumed to intrude on the functions of the priests (2Ch_26:17-20); cf. 1Ki_13:1), and we know what had happened some five centuries before (Num_16:35), when men who were not of the seed of Aaron came near to offer incense before the Lord. It is impossible that Solomon could have disregarded that solemn warning without some protest, or without a syllable of blame on the part of our author. And the true account of these sacrifices is that they were offered by the king as the builder of the temple, and probably throughout his life, by the hands of the ministering priests (2Ch_8:14). Thrice in the year he showed his piety by a great function, at which he offered liberally] upon the altar [Heb. upon that, sc. altar אתּוֹ. See Gesen. Lex; p. 94; Ewald, Syntax, 332a (3) ] that was before the Lord. [The altar of incense stood before the entrance to the oracle, the place of the Divine presence. See on 1Ki_6:22-23. So he finished the house. [Same word, but in the Kal form in 1Ki_7:51. The Piel form, used here, may convey the deeper meaning, "he perfected," i.e; by devoting it to its proper use. It was to be "a house of sacrifice" (2Ch_7:12).

The Pulpit Commentary
And king Solomon made a navy of ships [Heb. אֱנִי, a collective noun, classis. The chronicler paraphrases by אֱנִיוֹת, plural. This fact finds a record here, probably because it was to the voyages of this fleet that the king was indebted for the gold which enabled him to erect and adorn the buildings recently described.. But no historian could pass over without notice an event of such profound importance to Israel as the construction of its first ships, which, next to the temple, was the great event of Solomon's reign] in Ezion-geber [lit; the backbone of a man (or giant). Cf. Num_33:35; Deu_2:8; 2Ki_4:22; 2Ch_8:17. The name is probably due, like Shechem (see note on 1Ki_12:25) to a real or fancied resemblance in the physical geography of the country to that part of the human body. Stanley speaks of "the jagged ranges on each side of the gulf." Akaba, the modern name, also means back. 2 Chronicles l.c. says Solomon went to Ezion-geber, which it is highly probable he would do], which is beside [Heb. אֵת =aloud (Gesen; Lex. s.v.)] Eloth [lit; trees akin to Elim, where were palm trees (Exo_15:27; Exo_16:1). The name is interesting as suggesting that Solomon may have found some of the timber for the construction of his fleet here. A grove of palm trees "still exists at the head of the gulf of Akaba". Palms, it is true, are not adapted to shipbuilding, but other timber may have grown there in a past age. But see note on verse 27. For Elath, see Porter, p. 40; Deu_2:8; 2Sa_8:14 (which shows how it passed into the hand of Israel); 2Ki_8:20; 2Ki_14:22; 2Ki_16:6. It gave a name to the Elanitic Gulf, now the Gulf of Akaba], on the shore [Heb. lip] of the Red sea [Heb. Sea of Rushes. LXX. ἡ ἐρυθρὰ θάλασσα. The redness is due to subaqueous vegetation. "Fragments of red coral are forever being thrown up from the stores below, and it is these coral-line forests which form the true 'weeds' of this fantastic sea". There is also apparently a bottom of red sandstone. It is divided by the Sinaitic peninsula into two arms or gulfs, the western being the Gulf of Suez, and the eastern the Gulf of Akabah. The former is 130 miles, the latter 90 miles long], in the land of Edom. [The subjugation of Edom is mentioned 2Sa_8:14.]

The Pulpit Commentary
And Hiram sent in the navy his servants, shipmen that had knowledge of the sea with the servants of Solomon. [The chronicler states (2Ch_8:18) that he sent ships as well as servants, and it has been thought that ships were transported, in parts or entire, by land across the Isthmus of Suez, and there are certainly instances on record of the land transport of fleets. the Peloponnesians conveyed 60 ships from Corcyra across the Leucadian Isthmus, etc.) But this, especially when the state of engineering science, etc; among the Hebrews is taken into account, is hardly to be thought of. It is quite possible, however, that timber for shipbuilding was floated on the Mediterranean down to the river of Egypt, or some such place, and then transported either to Suez or to Akaba. Probably all that the chronicler means is that Hiram provided the materials and had the ships built. The Israelites, having hitherto had no fleet, and little or no experience of the sea, were unable to construct ships for themselves. And the Tyrians may have seen in the construction of a fleet for eastern voyages, an opening for the extension of their own maritime trade. Possibly in the first voyages Tyriaus and Jews were copartners.]

The Pulpit Commentary
And they came to Ophir [It is perhaps impossible to identify this place with any degree of precision. The opinions of scholars may, however, be practically reduced to two, The first would place Ophir in India; the second in southern Arabia. In favour of India is

(1) the three years' voyage (but see on 1Ki_10:22);

(2) most of the other treasures brought back by the fleet, exclusive of gold, are Indian products. But against it is urged the important fact that no gold is now found there, south of Cashmere, whilst south Arabia was famed for its abundant gold (Psa_72:15; Eze_27:22). On the other hand, it is alleged that in ancient times India was rich in gold, and that there are no traces of gold mines in Arabia. The question is discussed at considerable length and with great learning by Mr. Twisleton (Dict. Bib. art. "Ophir"). He shows that it is reasonably certain

(1) that the Ophir of Gen_10:29 is the name of some city, region, or tribe in Arabia, and

(2) that the Ophir of Genesis is the Ophir of the Book of Kings. And Gesenius, Bähr, Keil, al. agree with him in locating Ophir in the latter country. Ewald, however, sees in Ophir "the most distant coasts of India," and it is probable that the Hebrews used the word somewhat loosely, as they did the corresponding word Tarshish, and as we do the words East and West Indies. They were not geographers, and Ophir may have been merely an emporium where the products of different countries were collected, or a nomen generale for "all the countries lying on the African, Arabian, or Indian seas, so far as at that time known" (Heeren). See on 1Ki_10:5], and fetched from thence gold, four hundred and twenty talents [The chronicler says 450. The discrepancy is easily accounted for, 20 being expressed by ; 50 by .נ Wordsworth suggests that "perhaps thirty were assigned to Hiram for his help"] and brought it to king Solomon.