2 Yahweh appeared to Solomon the second time, as he had appeared to him at Gibeon.
3 Yahweh said to him, “I have heard your prayer and your supplication that you have made before me. I have made this house holy, which you have built, to put my name there forever; and my eyes and my heart shall be there perpetually.
4 As for you, if you will walk before me as David your father walked, in integrity of heart and in uprightness, to do according to all that I have commanded you, and will keep my statutes and my ordinances,
5 then I will establish the throne of your kingdom over Israel forever, as I promised to David your father, saying, ‘There shall not fail from you a man on the throne of Israel.’
6 But if you turn away from following me, you or your children, and not keep my commandments and my statutes which I have set before you, but go and serve other gods and worship them,
7 then I will cut off Israel out of the land which I have given them; and I will cast this house, which I have made holy for my name, out of my sight; and Israel will be a proverb and a byword among all peoples.
8 Though this house is so high, yet everyone who passes by it will be astonished and hiss; and they will say, ‘Why has Yahweh done this to this land and to this house?’
9 and they will answer, ‘Because they abandoned Yahweh their God, who brought their fathers out of the land of Egypt, and embraced other gods, and worshiped them, and served them. Therefore Yahweh has brought all this evil on them.’”
10 At the end of twenty years, in which Solomon had built the two houses, Yahweh’s house and the king’s house
11 (now Hiram the king of Tyre had furnished Solomon with cedar trees and cypress trees, and with gold, according to all his desire), King Solomon gave Hiram twenty cities in the land of Galilee.
12 Hiram came out of Tyre to see the cities which Solomon had given him; and they didn’t please him.
13 He said, “What cities are these which you have given me, my brother?” He called them the land of Cabul to this day.
14 Hiram sent to the king one hundred twenty talents of gold.
15 This is the reason of the forced labor which King Solomon conscripted: to build Yahweh’s house, his own house, Millo, Jerusalem’s wall, Hazor, Megiddo, and Gezer.
16 Pharaoh king of Egypt had gone up, taken Gezer, burned it with fire, killed the Canaanites who lived in the city, and given it for a wedding gift to his daughter, Solomon’s wife.
17 Solomon built in the land Gezer, Beth Horon the lower,
18 Baalath, Tamar in the wilderness,
19 all the storage cities that Solomon had, the cities for his chariots, the cities for his horsemen, and that which Solomon desired to build for his pleasure in Jerusalem, and in Lebanon, and in all the land of his dominion.
20 As for all the people who were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not of the children of Israel—
21 their children who were left after them in the land, whom the children of Israel were not able utterly to destroy—of them Solomon raised a levy of bondservants to this day.
22 But of the children of Israel Solomon made no bondservants; but they were the men of war, his servants, his princes, his captains, and rulers of his chariots and of his horsemen.
23 These were the five hundred fifty chief officers who were over Solomon’s work, who ruled over the people who labored in the work.
24 But Pharaoh’s daughter came up out of David’s city to her house which Solomon had built for her. Then he built Millo.
25 Solomon offered burnt offerings and peace offerings on the altar which he built to Yahweh three times per year, burning incense with them on the altar that was before Yahweh. So he finished the house.
26 King Solomon made a fleet of ships in Ezion Geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom.
27 Hiram sent in the fleet his servants, sailors who had knowledge of the sea, with the servants of Solomon.
28 They came to Ophir, and fetched from there gold, four hundred and twenty talents, and brought it to King Solomon.
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
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On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Kings 9:2–7But a dream that appeared to the king in his sleep informed him that God had heard his prayers; and that he would not only preserve the temple, but would always abide in it; that is, in case his posterity and the whole multitude would be righteous. And for himself, it said, that if he continued according to the admonitions of his father, he would advance him to an immense degree of dignity and happiness, and that then his posterity should be kings of that country, of the tribe of Judah, for ever; but that still, if he should be found a betrayer of the ordinances of the law, and forget them, and turn away to the worship of strange gods, he would cut him off by the roots … Accordingly we have it transmitted to us in writing, that thus did God speak to Solomon in his sleep.
But a dream that appeared to the king in his sleep informed him that God had heard his prayers; and that he would not only preserve the temple, but would always abide in it; that is, in case his posterity and the whole multitude would be righteous. And for himself, it said, that if he continued according to the admonitions of his father, he would advance him to an immense degree of dignity and happiness, and that then his posterity should be kings of that country, of the tribe of Judah, for ever; but that still, if he should be found a betrayer of the ordinances of the law, and forget them, and turn away to the worship of strange gods, he would cut him off by the roots … Accordingly we have it transmitted to us in writing, that thus did God speak to Solomon in his sleep.
Josephus, Antiquities of the Jews, Antiquities 8.4.6; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Kings 9:10–13When Solomon had completed all this in twenty years' time, because Hiram king of Tyre had contributed a great deal of gold, and more silver to these buildings, as also cedar wood and pine wood, he also rewarded Hiram with rich presents; corn he sent him also year by year, and wine and oil, which were the principal things that he stood in need of, because he inhabited an island, as we have already said. And besides these, he granted him certain cities of Galilee, twenty in number, that lay not far from Tyre; which, when Hiram went to, and viewed, and did not like the gift, he sent word to Solomon that he did not want such cities as they were; and after that time these cities were called the land of Cabul; which name, if it be interpreted according to the language of the Phoenicians, denotes what does not please.
When Solomon had completed all this in twenty years' time, because Hiram king of Tyre had contributed a great deal of gold, and more silver to these buildings, as also cedar wood and pine wood, he also rewarded Hiram with rich presents; corn he sent him also year by year, and wine and oil, which were the principal things that he stood in need of, because he inhabited an island, as we have already said. And besides these, he granted him certain cities of Galilee, twenty in number, that lay not far from Tyre; which, when Hiram went to, and viewed, and did not like the gift, he sent word to Solomon that he did not want such cities as they were; and after that time these cities were called the land of Cabul; which name, if it be interpreted according to the language of the Phoenicians, denotes what does not please.
Josephus, Antiquities of the Jews, Antiquities 8.5.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Kings 9:3–9He assures him of his special presence in the temple he had built, in answer to the prayer he had made (Kg1 9:3): I have hallowed this house. Solomon had dedicated it, but it was God's prerogative to hallow it - to sanctify or consecrate it. Men cannot make a place holy, yet what we, in sincerity, devote to God, we may hope he will graciously accept as his; and his eyes and his heart shall be upon it. Apply it to persons, the living temples. Those whom God hallows or sanctifies, whom he sets apart for himself, have his eye, his heart, his love and care, and this perpetually. 2. He shows him that he and his people were for the future upon their good behaviour. Let them not be secure now, as if they might live as they please now that they have the temple of the Lord among them, Jer 7:4. No, this house was designed to protect them in their allegiance to God, but not in their rebellion or disobedience.
He assures him of his special presence in the temple he had built, in answer to the prayer he had made (Kg1 9:3): I have hallowed this house. Solomon had dedicated it, but it was God's prerogative to hallow it - to sanctify or consecrate it. Men cannot make a place holy, yet what we, in sincerity, devote to God, we may hope he will graciously accept as his; and his eyes and his heart shall be upon it. Apply it to persons, the living temples. Those whom God hallows or sanctifies, whom he sets apart for himself, have his eye, his heart, his love and care, and this perpetually. 2. He shows him that he and his people were for the future upon their good behaviour. Let them not be secure now, as if they might live as they please now that they have the temple of the Lord among them, Jer 7:4. No, this house was designed to protect them in their allegiance to God, but not in their rebellion or disobedience.
Matthew Henry, Commentary on the Whole Bible, on 9:1–9; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Kings 9:13and he called them the land of Cabul unto this day; or rather the words should be rendered impersonally, "they were called so"; for Hiram could not call them by this name to the times of the writer of this book; nor is there any reason to think he would give them any name at all, and much less a contemptible one, as this is thought to be, when he did not choose to accept of them. Some interpret … the word shut up, or unfruitful, sandy, dirty, clayey; so in the Talmud … it is said to be a sandy land, and called Cabul, because a man's foot was plunged in it up to his ankles, and is represented as unfruitful. … Hillerus … interprets it "as nothing", they being as nothing to Hiram, of no use to him, whatever they might be to others; and therefore he restored them to Solomon, 2 Chronicles 8:2, which seems to be the best sense of the word.
and he called them the land of Cabul unto this day; or rather the words should be rendered impersonally, "they were called so"; for Hiram could not call them by this name to the times of the writer of this book; nor is there any reason to think he would give them any name at all, and much less a contemptible one, as this is thought to be, when he did not choose to accept of them. Some interpret … the word shut up, or unfruitful, sandy, dirty, clayey; so in the Talmud … it is said to be a sandy land, and called Cabul, because a man's foot was plunged in it up to his ankles, and is represented as unfruitful. … Hillerus … interprets it "as nothing", they being as nothing to Hiram, of no use to him, whatever they might be to others; and therefore he restored them to Solomon, 2 Chronicles 8:2, which seems to be the best sense of the word.
John Gill, An Exposition of the Old and New Testament, on 9:13; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Kings 9:20–22Their children that were left after them in the land,.... The posterity of those left unsubdued in the times of Joshua: whom the children of Israel also were not able utterly to destroy; in later times, though now it is thought by some it was not for want of power, but because they had made a covenant with them, as the Gibeonites did, and therefore they could not, because it would have been a breach of covenant to have destroyed them; see 2 Chronicles 8:8, upon these did Solomon levy a tribute of bond service unto this day; not a tribute of money, which being poor they were not able to pay, but of service, and which being once laid on was continued, and even to the time of the writing of this book. … But of the children of Israel did Solomon make no bondmen,.... For that was contrary to the law; they might be hired servants, but not bond servants, Leviticus 25:39.
Their children that were left after them in the land,.... The posterity of those left unsubdued in the times of Joshua: whom the children of Israel also were not able utterly to destroy; in later times, though now it is thought by some it was not for want of power, but because they had made a covenant with them, as the Gibeonites did, and therefore they could not, because it would have been a breach of covenant to have destroyed them; see 2 Chronicles 8:8, upon these did Solomon levy a tribute of bond service unto this day; not a tribute of money, which being poor they were not able to pay, but of service, and which being once laid on was continued, and even to the time of the writing of this book. … But of the children of Israel did Solomon make no bondmen,.... For that was contrary to the law; they might be hired servants, but not bond servants, Leviticus 25:39.
John Gill, An Exposition of the Old and New Testament, on 9:21–22; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Kings 9:24–25Kg1 9:24, Kg1 9:25 contain two notices, with which the account of Solomon's buildings is brought to a close. Both verses point back to Kg1 3:1-4 … and show how the incongruities which existed at the commencement of Solomon's reign were removed by his buildings. When Solomon married Pharaoh's daughter, he brought her into the city of David (Kg1 3:1), until he should have finished his palace and built her a house of her own within it. After this building was completed, he had her brought up from the city of David into it. … After the building of the temple, the practice of sacrificing upon the altars of the high places could be brought to an end (Kg1 3:2).
Kg1 9:24, Kg1 9:25 contain two notices, with which the account of Solomon's buildings is brought to a close. Both verses point back to Kg1 3:1-4 … and show how the incongruities which existed at the commencement of Solomon's reign were removed by his buildings. When Solomon married Pharaoh's daughter, he brought her into the city of David (Kg1 3:1), until he should have finished his palace and built her a house of her own within it. After this building was completed, he had her brought up from the city of David into it. … After the building of the temple, the practice of sacrificing upon the altars of the high places could be brought to an end (Kg1 3:2).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 9:24–25; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Kings 9:26–28At any rate, Solomon was obliged to call the Tyrians to his help for the building of the ships, since the Israelites, who had hitherto carried in no maritime trade at all, were altogether inexperienced in shipbuilding. … The destination of the fleet was Ophir, whence the ships brought 420 or (according to the Chronicles) 450 talents of gold. … The question as to the situation of Ophir has given rise to great dispute, and hitherto no certain conclusion has been arrived at; in fact, it is possible that there are no longer any means of deciding it. Some have endeavoured to prove that it was in southern Arabia, others that it was on the eastern coast of Africa, and others again that it was in Hither India.
At any rate, Solomon was obliged to call the Tyrians to his help for the building of the ships, since the Israelites, who had hitherto carried in no maritime trade at all, were altogether inexperienced in shipbuilding. … The destination of the fleet was Ophir, whence the ships brought 420 or (according to the Chronicles) 450 talents of gold. … The question as to the situation of Ophir has given rise to great dispute, and hitherto no certain conclusion has been arrived at; in fact, it is possible that there are no longer any means of deciding it. Some have endeavoured to prove that it was in southern Arabia, others that it was on the eastern coast of Africa, and others again that it was in Hither India.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 9:26–28; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
1 Kings 9
1 Kings 9:2–28, World English Bible
1 Kings 9 in the Bible · Told in the Story: Chapter 19, The Queen of Sheba, Chapter 22, Solomon’s Heart Turns
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Kings 9:2–7But a dream that appeared to the king in his sleep informed him that God had heard his prayers; and that he would not only preserve the temple, but would always abide in it; that is, in case his posterity and the whole multitude would be righteous. And for himself, it said, that if he continued according to the admonitions of his father, he would advance him to an immense degree of dignity and happiness, and that then his posterity should be kings of that country, of the tribe of Judah, for ever; but that still, if he should be found a betrayer of the ordinances of the law, and forget them, and turn away to the worship of strange gods, he would cut him off by the roots … Accordingly we have it transmitted to us in writing, that thus did God speak to Solomon in his sleep.
Josephus, Antiquities of the Jews, Antiquities 8.4.6; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Kings 9:10–13When Solomon had completed all this in twenty years' time, because Hiram king of Tyre had contributed a great deal of gold, and more silver to these buildings, as also cedar wood and pine wood, he also rewarded Hiram with rich presents; corn he sent him also year by year, and wine and oil, which were the principal things that he stood in need of, because he inhabited an island, as we have already said. And besides these, he granted him certain cities of Galilee, twenty in number, that lay not far from Tyre; which, when Hiram went to, and viewed, and did not like the gift, he sent word to Solomon that he did not want such cities as they were; and after that time these cities were called the land of Cabul; which name, if it be interpreted according to the language of the Phoenicians, denotes what does not please.
Josephus, Antiquities of the Jews, Antiquities 8.5.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Kings 9:3–9He assures him of his special presence in the temple he had built, in answer to the prayer he had made (Kg1 9:3): I have hallowed this house. Solomon had dedicated it, but it was God's prerogative to hallow it - to sanctify or consecrate it. Men cannot make a place holy, yet what we, in sincerity, devote to God, we may hope he will graciously accept as his; and his eyes and his heart shall be upon it. Apply it to persons, the living temples. Those whom God hallows or sanctifies, whom he sets apart for himself, have his eye, his heart, his love and care, and this perpetually. 2. He shows him that he and his people were for the future upon their good behaviour. Let them not be secure now, as if they might live as they please now that they have the temple of the Lord among them, Jer 7:4. No, this house was designed to protect them in their allegiance to God, but not in their rebellion or disobedience.
Matthew Henry, Commentary on the Whole Bible, on 9:1–9; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Kings 9:13and he called them the land of Cabul unto this day; or rather the words should be rendered impersonally, "they were called so"; for Hiram could not call them by this name to the times of the writer of this book; nor is there any reason to think he would give them any name at all, and much less a contemptible one, as this is thought to be, when he did not choose to accept of them. Some interpret … the word shut up, or unfruitful, sandy, dirty, clayey; so in the Talmud … it is said to be a sandy land, and called Cabul, because a man's foot was plunged in it up to his ankles, and is represented as unfruitful. … Hillerus … interprets it "as nothing", they being as nothing to Hiram, of no use to him, whatever they might be to others; and therefore he restored them to Solomon, 2 Chronicles 8:2, which seems to be the best sense of the word.
John Gill, An Exposition of the Old and New Testament, on 9:13; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Kings 9:20–22Their children that were left after them in the land,.... The posterity of those left unsubdued in the times of Joshua: whom the children of Israel also were not able utterly to destroy; in later times, though now it is thought by some it was not for want of power, but because they had made a covenant with them, as the Gibeonites did, and therefore they could not, because it would have been a breach of covenant to have destroyed them; see 2 Chronicles 8:8, upon these did Solomon levy a tribute of bond service unto this day; not a tribute of money, which being poor they were not able to pay, but of service, and which being once laid on was continued, and even to the time of the writing of this book. … But of the children of Israel did Solomon make no bondmen,.... For that was contrary to the law; they might be hired servants, but not bond servants, Leviticus 25:39.
John Gill, An Exposition of the Old and New Testament, on 9:21–22; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Kings 9:24–25Kg1 9:24, Kg1 9:25 contain two notices, with which the account of Solomon's buildings is brought to a close. Both verses point back to Kg1 3:1-4 … and show how the incongruities which existed at the commencement of Solomon's reign were removed by his buildings. When Solomon married Pharaoh's daughter, he brought her into the city of David (Kg1 3:1), until he should have finished his palace and built her a house of her own within it. After this building was completed, he had her brought up from the city of David into it. … After the building of the temple, the practice of sacrificing upon the altars of the high places could be brought to an end (Kg1 3:2).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 9:24–25; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Kings 9:26–28At any rate, Solomon was obliged to call the Tyrians to his help for the building of the ships, since the Israelites, who had hitherto carried in no maritime trade at all, were altogether inexperienced in shipbuilding. … The destination of the fleet was Ophir, whence the ships brought 420 or (according to the Chronicles) 450 talents of gold. … The question as to the situation of Ophir has given rise to great dispute, and hitherto no certain conclusion has been arrived at; in fact, it is possible that there are no longer any means of deciding it. Some have endeavoured to prove that it was in southern Arabia, others that it was on the eastern coast of Africa, and others again that it was in Hither India.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 9:26–28; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.