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B.C. 1015.

1 Kings 2. 46.

B.C. 1015.

CHAPTER 1.-(1) And Solomon the

there was the tabernacle of the congreson of David was strengthened in his

gation of God, which Moses the servant kingdom, and the LORD his God was

of the Lord had made in the wilderness. with him, and magnified him exceed

(4) « But the ark of God had David brought ingly. (2) Then Solomon spake unto allo ? Kings 2. 4: up from Kirjath - jearim to the place Israel, to the captains of thousands and

which David had prepared for it: for of hundreds, and to the judges, and to c 2 Sam. 6. 9, 17. he had pitched a tent for it at Jeruevery governor in all Israel, the chief of

salem. (5) Moreover 'the brasen altar, the fathers. (3) So Solomon, and all

that Bezaleel the son of Uri, the son of the congregation with him, went to the a Exod. 38. 1. Hur, had made, he put before the high place that was at "Gibeon ; for 1 Or, was there. tabernacle of the LORD: and Solomon

Chron. 16. 39, &
21. 29.

B.C. 1015.

THE REIGN OF SOLOMON (chaps. i.-ix.). national representatives. The account in Kings allows 1. Chap. i. describes a national sacrifice at Gibeon,

only one verse for the sacrifice, and so omits to men. and in connection therewith a dream in which God

tion that the princes took part in it (1 Kings iii. 4). reveals His will to Solomon (1 Kings iii. 5). A few

The fact, however, is likely in itself. (Comp. the similar details are added respecting Solomon's power, wealth,

assemblies under David, 1 Chron. xiii. 1; xxiii. 2; and commerce.

xxviii. 1.) 2. Chaps. ii.-vii. are concerned with the principal

Every governor.-Heb. nāsi', prince, emir of a topic of the writer's presentation, viz., the building and

tribe, or chief of a clan. (Comp. Gen. xxiii. 6; Num. consecration of the Temple.

vii. 10; 1 Kings viii. 1.) 3. Chaps. viii., ix. supply further particulars of Solo.

The chief of the fathers.-The heads of the

clans. This defines the preceding phrase. mon's public works, his regulation of worship, his foreign

(3) The tabernacle of the congregation of relations, his revenues, wisdom, and glory, followed by a reference to authorities, and notice of his death.

God.--Rather, God's tent of meeting ; viz., with man

(Exod. xxv. 22; xxvii. 21; Num. xvii. 4). Solomon re. I.

paired to Gibeon because " that was the great high (a) The sacrifice at Gibeon, and Solomon's dream

place” (1 Kings iii. 4). We learn from our text why (verses 1-13). (b) The king's chariots and horsemen,

Gibeon stood pre-eminent above the other high places. wealth and commerce (verses 14—17).

(Comp. 1 Chron. vi. 31 899.; xvi. 39 sqq.)

(4) But.-Or, But indeed, but no doubt (åbāl) (chap. (1) And Solomon the son of David was xix. 3; xxxiii, 17). For the transfer of the ark see strengthened in his kingdom.-Or, showed him. 1 Chron. xiii. xv. ; 2 Sam. vi. self strong over his kingdom; firmly grasped the reins To the place which David had prepared.:of power, and showed himself a strong ruler. (Comp. Into that David had prepared for it (the article as chap. xvii. 1; also xii. 13; xiii. 21; xxi. 4.) The relative: comp. 1 Chron. xxvi. 28). chronicler omits all that is related in 1 Kings i., ii., as Pitched.- Or, spread (1 Chron. xv. 1). not falling within the scope of his narrative. Comp. (5) Moreover the brasen altar

he put with this opening sentence 1 Kings ii. 46, " And the before the tabernacle of the Lord.—Rather, And kingdom was established in the hand of Solomon." the brasen altar . was there before the dwelling of

And the Lord his God was with him.-Comp. Jehovah. In Hebrew, shum is “there"; and sām,“ ho 1 Chron. xi, 9; ix. 20.

put.” Some MSS., supported by the LXX. and Vulg., Magnified him exceedingly.-1 Chron. xxix. read the former; most of the MSS. and the Syr., Arab., 25; xxii. 5.

and Targ., the latter. The former reading is preferable, (2—6) Solomon and the national assembly repair to

as it is not likely that David found the brazen altar the Mosaic tabernacle at Gibeon, and sacrifice upon the

separated from the Mosaic sanctuary, and restored it great altar of burnt offering. (Comp. 1 Kings iii. 4,

to its place. The sentence further explains why Solo

inon resorted to Gibeon. The presence of the old which the present section supplements and explains.)

brazen altar constituted it the legitimate place of sacri, (2) Then Solomon spake unto all Israel.-Or, fice. With perfect consistency, the chronicler accounted commanded all Israel (1 Chron. xxi. 17; 2 Sam. xvi. for David's not going to Gibeon (1 Chron. xxi. 28–30). 11; 2 Kings i. 11; Vulg., præcepit).

That Bezaleel the son of Uri ... had made. To the captains of thousands ... chief of -See Exod. xxxi. 2, 9; xxxviii. 1–8; xxvii, 1–8. the fathers. - This is an apposition, explaining what And Solomon and the congregation sought is meant by “ all Israel” in the first clause, viz., the unto it.-Rather, And Solomon and the assembly Solomon's Choice of Wisdom


is Blessed by God.

1 Heb.. murit as

and the congregation sought unto it. ja 1 Chron. 28. 5. dust of the earth in multitude. (10) «Give (6) And Solomon went up thither to the

me now wisdom and knowledge, that I brasen altar before the LORD, which

may "go out and come in before this was at the tabernacle of the congrega- 0 1 Kings 3. 9.

people: for who can judge this thy tion, and offered a thousand burnt

people, that is so great? (11) And God offerings upon it.

said to Solomon, Because this was in (7) In that night did God appear unto

thine heart, and thou hast not asked Solomon, and said unto him, Ask what the dust of the riches, wealth, or honour, nor the life of I shall give thee. (8) And Solomon said

thine enemies, neither yet hast asked unto God, Thou hast shewed great

long life; but hast asked wisdom and mercy unto David my father, and hast

knowledge for thyself, that thou mayest made me ato reign in his stead. (9) Now, | 1 Kings 3.11, 12 judge my people, over whom I have O Lord God, let thy promise unto David

made thee king : (12) wisdom and knowmy father be established: for thou hast

ledge is granted unto thee; and I will made me king over a people I like the a Num. 27. 17. give thee riches, and wealth, and honour,


sought Him~i.e., the Lord. (Comp. 1 Chron. xiii. 3; (10) Give me now wisdom and knowledge.xv. 13; xxi. 30.) The old versions translate as A. V. Now wisdom and knowledge give thou me; a petition

(6) And Solomon went up thither to the co-ordinate with that of verse 9 : “Now, O Lord God," brasen altar.-So Vulg. incorrectly. Rather, And &c. The clause answers to 1 Kings iii. 9. The word Solomon offered there on the brasen altar ; so LXX. rendered - knowledge” (madda“) is late, and occurs and Syriac.

besides only in Dan. i. 4, 17; Eccles. x. 20. Before the Lord.—The altar stood before the entry That I may go out and come in before this of the Lord's dwelling place (Exod. xl, 6). (Comp. people.-See 1 Kings iii. 7; Num. xxvii. 17; Deut. Judges xx. 23, 26.)

xxxi. 2. Which was at the tabernacle of the congre- For who can judge.-The simple impf.; Kings gation.-Which altar belonged to the tent of tryst. In has, “who is able to judge ?” 1 Kings vi. 22 the golden altar is said in like manner This thy people, that is so great (gādól).to belong to the Holy of holies, before which it stood. Kings: “ This thy numerous (kābēd) people.” For the (The Vulg. seems to have read “the brasen altar, before king as judge comp. 1 Sam. viï. 20. the Lord's tent of meeting ”; comp. verse 3.)

(11) Because this was in thine heart.- For And offered.-He offered (I say). The verb is re- this phrase see 1 Chron. xxii. 7. peated before its object for clearness' sake.

Wealth, or honour.-Added by chronicler. Wealth (7—13) God's revelation to Solomon by night. (Comp.

(někāsîm) is a late word, common in the Targums, and 1 Kings iii. 5–15.)

in Syriac (neksîn). The phrase "riches, wealth, and

honour” occurs in Eccl. vi. 2. (7) In that night did God appear unto Solo- Long life.—Many days. mon.-Kings, “In Gibeon did Jehovah appear unto But (and) hast asked wisdom and knowledge Solomon in a dream of the night.” Our text fixes the for thyself, that thou mayest judge ... king. night as that which followed the sacrifices; the parallel -An expansion of what we find in Kings : “ And hast passage explicitly states that it was in a dream that asked discernment for thyself, to hear judgment.” The God appeared.

verb hast asked is expressed in better idiom than in Ask what I shall give thee.-Rather, Ask thou ! Kings. what shall I give thee? So Kings.

(12) Wisdom and knowledge.-The wisdom and (8) Thou hast shewed great mercy unto the knowledge, viz., which thou hast asked for. David.-Literally, Thou, thou hast done great kindness Is granted unto thee.-The Hebrew expression is with David. (The regular phrase; comp. Luke i. 72.) found only here and in Esther iii. 11. The parallel From this point the relation here is briefer on the passage gives three verses for this one (1 Kings üïi. whole than that of Kings. The greater part of the 12-14). long verse (1 Kings iii. 6) is omitted, and the varia- And I will give thee.-Kings, “I have given.” tions between the two texts become numerous, though The perfect tense (I will certainly give) is more idiothe general sense is the same in each.

matic than the chronicler's simple imperfect. And hast made me to reign in his stead.- Such as none of the kings have had that Comp. 1 Kings iii. 7; and the similar language of have been before thee ... the like.-Rather, Esarhaddon, king of Assyria (B.C. 681–668):

« Ever

Such as hath not been to the kings before thee, and after since Asshur, Samas, Bel, Nebo . ... made me, Esar- thee shall not be. (Comp. 1 Chron. xxix. 25 and Note.) haddon, sit securely on the throne of my father" (Cunei- The Assyrian kings were fond of similar comparisons form Inscriptions of Western Asia, iii. 15, col. 2). between themselves and their predecessors. Kings:

(9) Now, O Lord God, let thy promise unto “That there hath not been (i.e., shall not be) a man David my father be established.-A reminis- like thee among the kings, all thy days," a different cence of 1 Chron. xvii. 23.

promise. The conditional promise, “And if thou wilt Over a people like the dust of the earth in walk in my ways . . . I will lengthen thy days” multitude.-Over a people numerous as the dust of (1 Kings iii. 14), is here omitted, although verse 11 the earth. This last clause freely corresponds with 1 has mentioned long life ; perhaps because Solomon Kings jii. 8. (Comp. the common title of Assyrian | fell short of it. But comp. chap. vii. 17 seq. Of monarchs, “ king of multitudes,” sar kissāti.)

course the omission may be a mere abridgment.

Solomon's Strength and Wealth.


Solomon's Labourers.


bi Kings 4. 26, &

10. 28, &c

clKings 10.27 ; ch.

9. 27, 28.

such as none of the kings have had a Chron. 20. 25made he as the sycomore trees that ars that have been before thee, neither shall

in the vale for abundance. (16) & And there any after thee have the like.

2 Solomon had horses brought out of (15) Then Solomon came from his jour

Egypt, and linen yarn : the king's merney to the high place that was at Gibeon

chants received the linen yarn at a price. to Jerusalem, from before the tabernacle

(17) And they fetched up, and brought of the congregation, and reigned over

forth out of Egypt a chariot for six Israel. (14) Ånd Solomon gathered

hundred shekels of silver, and an horse chariots and horsemen: and he had a

for an hundred and fifty : and so brought thousand and four hundred chariots,

they out horses for all the kings of the and twelve thousand horsemen, which

Hittites, and for the kings of Syria, 3 by he placed in the chariot cities, and with

their means. the king at Jerusalem. (15) © And the king 'made silver and gold at Jerusalem

CHAPTER II.-(1) And Solomon deas plenteous as stones, and cedar trees s led. by their termined to build an house for the name

1 Heb., gave.

di Kings 10. 28;

ch. 9. 28.

2 Heb., the going

forth of the horses
which was Solo-

(13) Then Solomon came from his journey probably lay in the south towards Egypt. The to the high place that was at Gibeon to Simeonite Beth-marcaboth (house of chariots), and Jerusalem.-Heb., And Solomon came to the high Hazar-susim (court of horses) may have been included place that was in Gibeon to Jerusalem. Clearly we amongst them. (See 1 Chron. iv. 31.) should read, “from the high place,” with the LXX. (15) Silver and gold . stones cedar and Vulgate. The difficulty is as old as the Syriac trees.-Each of these words has the definite article in version, which reads, “ And Solomon came to the great the Hebrew, high place (reading bûmsai.e., Bwuos—with Dr. Payne And gold.-Not in 1 Kings x. 27, with which the Smith] that is in Gibeon the city, which is on the east rest of the verse coincides; nor in chap. ix. 27. The of Jerusalem, from before the tabernacle."

Syriac omits it here also, but the other versions have it, From before the tabernacle of the congre- and the phrase is a natural heightening of the hyperbole. gation.-See verses 3, 6. Perhaps " to (or at) the high The sycomore trees that are in the that was at Gibeon," was originally a marginal (Comp. 1 Chron. xxvii. 28.). The Syriac reads instead : gloss upon this expression. (Comp.verse 3.) The reading, “ As the sand which is on the seashore." And Solomon came to Jerusalem from before the tent of (16) And Solomon had horses brought out... tryst,” would be quite intelligible without this addition. -Rather, And the outcome (export) of horses for

And reigned over Israel.-Syr., over all Israel. Solomon was from Egypt, and the company of the (Comp. 1 Kings iv. 1.) But the remark, “and he king's merchantsa company (of horses) they would reigned over Israel,” is by no means “superfluous fetch at a price. The same is read in Kings, only that (Bertheau), inasmuch as it naturally introduces the fol- the word company (miqwē) is there spelt in the ancient lowing sketch of the reign, which carries us on from fashion (miqweh), and two words are transposed God's promise to its fulfilment.

(" they would fetch a company”). Miqweh means The chronicler does not notice the sacrifices which, gathering, collection (Gen. i. 10 (of the waters]). The on his return, Solomon offered before the ark at Jeru. repetition of this term constitutes a kind of artless play salem (1 Kings iii. 15), nor the story of the king's wise on words, such as is common in the Old Testament. judgment which there follows (1 Kings iii. 16—28). It (Comp. Gen. xv. 2; Judges xv. 16.) Both here and in is unreasonable to seek any other ground of such omis- Kings the Vulg. renders the word as a proper name, sions than the free and legitimate exercise of the com- “from Coa.” So also the LXX. in Kings piler’s discretion in the choice of his own materials. That Thekkoue” (Tekoa); and the Syriac of Chronicles, he did not depreciate the sanctuary on Mount Zion as a " from the city of the Aphelāvē.” These variations place of sacrifice, is evident from 1 Chron.xxi. 18-xxii.1. only prove that the text was felt to be obscure. The

“ linen (14—17) Solomon's "riches, and wealth, and honour”


” of the Authorised version is a guess based illustrated (comp. 1 Kings x. 26–29). In the parallel

upon the likeness of the word miqweh to qaw, " rope,". passage of Kings, this short section closes the account

and tiqwāh, “ line” (Josh. ii. 18), and upon the fact

that much linen was made in Egypt. of Solomon's wealth and glory. 2 Chron. ix. 25—28 is very similar; a fact which will not surprise those who

(17) And they fetched up, and brought forth bear in mind that the chronicler is careless of repetition.

out of Egypt.-Literally, And they caused to come

up and to come out. Kings has : " And there came up (14) And Solomon gathered chariots and and came out a chariot from Egypt.” The rest of the horsemen.-Word for word as in 1 Kings x. 26; seo verse is identical there and here. the Notes there. Which he placed.-And he placed, or bestowed

II. them (wayyanhihem) (chap. ix. 25). Kings 1.c. reads, THE BUILDING AND CONSECRATION OF THE and he brought them into the chariot cities

TEMPLE (chaps. ii.-vii.). (wayyanhem). The difference turns on the pointing only, and the versions there support our text; LXX.,

Preliminary measures : (1) The levy of Canaanite " he put ;” Vulg., disposuit; Targum, 'ashrinnun,

labourers (verses 1, 2, and 17, 18). (2) The treaty

with Huram of Tyre (verses 3—16). chariots freketmen i Chiron : villa etir . hocama horse (1) Determined.–Literally

, said, which may mean men were, of course, military. The “ chariot cities" either commanded, as in chap. i. 2; 1 Chron. xxi. 17,

“ from

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2 Heb., incense of


Solomon's Embassage to

Huram for Workmen. of the LORD, and an house for his king- l' Hiram, 1 burnt offerings morning and evening, dom. (2) And Solomon told out three

on the sabbaths, and on the new moons, score and ten thousand men to bear

and on the solemn feasts of the LORD burdens, and fourscore thousand to hew

our God.

This is an ordinance for ever in the mountain, and three thousand

to Israel. (5) And the house which I and six hundred to oversee them.

build is great: for great is our God (3) And Solomon sent to 'Huram the

above all gods. (6) a But who is able to king of Tyre, saying, As thou didst deal

build him an house, seeing the heaven with David my father, and didst send

and heaven of heavens cannot contain him cedars to build him an house to dwell a 1 Kings 8.27; ch. him ? who am I then, that I should therein, even so deal with me. (4) Behold,

build him an house, save only to burn I build an house to the name of the

sacrifice before him? (7) Send me now LORD my God, to dedicate it to him, and

therefore a man cunning to work in to burn before him ?sweet incense, and

gold, and in silver, and in brass, and in for the continual shewbread, and for the

con, and in purple, and crimson, and

3 Hcb., hath' re-

or, ob-
tuined strength.


or thought, purposed, resolved, as in 1 Kings v. 5. and a continual pile (of shewbread) and burnt offer. The context seems to favour the latter sense.

ings. (See Lev. xxiv. 5, 8; Num. xxviii. 4.) And an house for his kingdom.-Or, for his On the sabbaths, and on the new moons, royalty; that is, as the Vulg. renders, a palace for and on the solemn feasts.-1 Chron. xxiii. 31. himself. Solomon's royal palace is mentioned again in Solemn feasts:" set seasons. These special sacrifices verse 12 ; vii. 11; viii. 1; but the building of it is not are prescribed in Num. xxviii. 9–xxix. related in the Chronicle. (See 1 Kings vii. 1–12.) This is an ordinance for ever to Israel.

(2) And Solomon told out. That is, counted out. Literally, for ever this is (is obligatory) upon Israel, (Comp. Ps. xxii. 17; Exod. v. 8.) For the rest of this viz., this ordinance of offerings. (Comp. the similar verse see Note on verso 18, where its contents are re- phrase, 1 Chron. xxiii. 31; and the formula, "a statute peated. (Comp. 1 Kings v. 15.)

for ever,” so common in the Law, Exod. xii. 14; xxix. 9.) To bear. to hew... to oversee.-Bearers (5) And the house which I build is great.hewers

overseers over, as in verse 18. 1 Chron. xxix. 1. (2) The treaty with Huram of Tyre (verses 3—16). Great is our God above all gods.-Exod. xviii.

(3) And Solomon sent to Huram.-Comp. 1 11; Deut. x. 17; Ps. lxxvii. 13; xcv. 3. According Kings v. 2-11, from which we learn that Huram or to modern notions of magnitude, the Temple of Solo. Hiram had first sent to congratulate Solomon upon his mon was a small building. (See on 1 Kings vi. 2, 3.) accession. The account here agrees generally with the Shelley's parallel passage of the older work. The variations

“There once proud Salem's haughty fane which present themselves only prove that the chronicler

Reared high to heaven its thousand golden domes, has made independent use of his sources.

Huram.-In Kings the name is spelt Hiram (1 is pure fancy.
Kings v. 1, 2, 7) and Hirom (1 Kings v. 10, 18, Hebr.). (6) But who is able.-Literally, who could keep
(Comp. 1 Chron. xiv. 1.). Whether the Tyrian name strength ? (See 1 Chron. xxix. 14.)
Sirūmos (Herod. vii. 98) is another form of Hiram, as The heaven cannot contain him. This
Bertheau supposes, is more than doubtful.

It is high thought occurs in Solomon's prayer (1 Kings viii. interesting to find that the king of Tyre bore this 27; 2 Chron. vi. 18). name in the time of Tiglath-pileser II., to whom he Who am I then before him ?-That is, paid tribute (B.c. 738), along with Menahem of Samaria. I am not so ignorant of the infinite nature of Deity, (Assyr. Hi-ru-um-mu, to which the Hirôm of 1 Kings as to think of localising it within an earthly dwelling; v. 10, 18 comes very near.)

I build not for His residence, but for His worship and As thou didst deal'... dwell therein. See service. (Comp. Isa. xl. 22.) 1 Chron. xiv. 1. The sense requires the clause, added To burn sacrifice.-Literally, to burn incense. by our translators, in italics, “Even so deal with me,' Here, as in verse 4, used in a general sense. after the Vulg. “sic fac mecum. 1 Kings v. 3 makes

(7) Send me now. .-And now sold me a wise Solomon refer to the wars which hindered David from man, to work in the gold and in the silver (1 Chron. building the Temple.

xxii. 15; verse 13). (4) I build.-Am about to build (bôneh).

And in (the) purple, and crimson, and blue.To the name of the Lord.–1 Kings iii. 2; No allusion is made to this kind of art in chap. iv. 1 Chron. xvi. 35; xxii. 7.

11–16, nor in 1 Kings vii. 13 seq., which describe To dedicate.-Or, consecrate. (Comp. Lev. xxvii

. only metallurgic works of this master, whose versatile 14; 1 Kings ix. 3, 7.) The italicised and should be genius might easily be paralleled by famous names of omitted, as the following words define the purpose of

the Renaissance. the dedication, viz., for burning before him, &c. Comp. Purple_('argěwān). Aramaic form. (Heb. Vulgate : " Ut consecrem eam ad adolendum incensum 'argāmān, Exod. xxv. 4.) coram illo.” (See Exod. xxv. 6; xxx. 7, 8.)

Crimson (karmil). -A word of Persian origin, And for the continual shewbread, and for occurring only here and in verse 13, and chap. iii. 14. the burnt offerings.- In the Hebrew this is loosely (Comp. our word carmine.) connected with the verb rendered to burn, as part of Blue (těkéleth).-Dark blue, or violet. (Exod. xv. its object: for offering before him incense of spices | 4, and elsewhere.)

Solomon's Requests.


Huram's Answer,


Kings 10. .

blue, and that can skill lto grave with her to grave measures of beaten wheat, and twenty the cunning men that are with me in

thousand measures of barley, and twenty Judah and in Jerusalem, whom David

thousand baths of wine, and twenty my father didi provide. (8) Send me also

thousand baths of oil. cedar trees, fir trees, and "algum trees, a Rigimuroim, 1 (11) Then Huram the king of Tyre out of Lebanon : for I know that thy

answered in writing, which he sent to servants can skill to cut timber in Le

Solomon, Because the LORD hath loved banon; and, behold, my servants shall

his people, he hath made thee king over be with thy servants, (9) even to prepare 3 Heb, great and them. (12) Huram said moreover, Blessed me timber in abundance: for the house

be the LORD God of Israel, that made which I am about to build shall be

heaven and earth, who hath given to 3 wonderful great. (10) And, behold, I

David the king a wise son, + endued with will give to thy servants, the hewers Hcb., knowing prudence and understanding, that might that cut timber, twenty thousand

build an house for the LORD, and an


prudence and un-

to grave.

Can skill.-Knoweth how.

kors of wheat as food for his household, and twenty To grave.-Literally, to carve carvings; whether kors” (LXX., 20,000 baths) of pure oil : so used in wood or stone. (1 Kings vi. 29; Zech. iii. 9; Exod. Solomon to give to Hiram year by year,” i.e., during xxviii. 9, on gems.)

his building operations, With the cunning men.-The Hebrew connects Beaten wheat.-The Hebrew (hittim makkóth) is this clause with the infinitive to work at the beginning literally wheat-strokes. But it is obvious that of the verse. There should be a stop after the words makkóth is a misreading for makköleth, food, the word

used in 1 Kings v. 11; and so the LXX. renders. Whom David my father did provide (pre- The expression “thy servants” here seems to correpared, 1 Chron xxix. 2).-1 Chron. xxii. 15; xxviii. 21. spond with the phrase "his household ” there; and

(8) Fir trees.-The word berôshim is now often the drift of the whole passage is that, in return for rendered cypresses. But Professor Robertson Smith the services of the Tyrian artificers, Solomon engages has well pointed out that the Phænician Ebusus (the to supply Hiram's royal household with provisions of modern Iviza) is the isle of běroshim," and is called corn and wine and oil. in Greek Mituollai, i.e., “Pine islets.” Moreover a Others assume, without much likelihood, that the species of pine is very common on the Lebanon.

two passages relate to two distinct agreements, by one Algum trees.-Šandal wood; Heb. 'algummim, of which Solomon undertook to supply Hiram's court, which appears a more correct spelling of the native and by the other his Tyrian workmen, with provisions. Indian word (valgúka) than the 'almuggim of 1 Kings Hewers (hôtěbim). -An old word, not recurring in x. 11. (See Note on chap. x. 10.)

the chronicle, and therefore explained by the writer. Out of Lebanon. The chronicler knew that Measures (korîm).—The kor was a dry measure= sandal wood came from Ophir, or Abhîra, at the mouth one quarter. (Syriac, rebíe, “quarters.") The bath, a of the Indus (chap. x. 10; comp. 1 Kings x. 11). The liquid measure, of six or seven gallons' capacity. Both desire to be concise has betrayed him into an inaccuracy words occur in the Greek of Luke xvi. 6, 7. of statement. Or must we suppose that Solomon him.

(11—15) Huram's reply. (Comp. 1 Kings v. 7—9.) self believed that the sandal wood, which he only knew as a Phænician export, really grew, like the cedars (11) Answered in writing.-Said in a letter. and firs, on the Lebanon ? Such a mistake would be This seems to imply that Solomon's message had been perfectly natural; but the divergence of this account orally delivered. from the parallel in 1 Kings leaves it doubtful whether Because the Lord hath loved his people.we have in either anything more than an ideal sketch So chap. ix. 8; 1 Kings x. 9. In the parallel passage of Solomon's message.

Huram blesses Jehovah, on hearing Solomon's message, For I know that thy servants ...-Comp. the apparently before writing his reply. words of Solomon as reported in 1 Kings v. 6.

(12) Huram said moreover.- And Huram said, (9) Even to prepare me timber in abundance. that is, in his letter to Solomon. -Rather, And they shall prepare, or, let them prepare.

Blessed be the Lord God of Israel, that (A use of the infinitive, to which the chronicler is made heaven and earth.-In 1 Kings v. 7 we read partial : see 1 Chron. v. 1; ix. 25; xiii. 4; xv. 2; simply, “ Blessed be the Lord this day, which hath xxii. 5.) So Syriac, “Let them be bringing to me. given unto David a wise son over this great people.”

Shall be wonderful great.--See margin; and The chronicler has perhaps modified the words of his LXX., méyas kad čv8ogos, great and glorious;" Syriac, source in a monotheistic sense; although it is quite "an astonishment(temhü).

possible that Jehovah was known to the polytheist (10) And, behold, I will give . barley.- Phænician by the title of “Maker of heaven and earth.” Rather, And, behold, for the hewers, that is, for the (Comp. Gen. xiv. 19.) An inscription of the Persian woodcutters, I will give wheat as food for thy servants, emperor Xerxes speaks of the Supreme in terms which viz., twenty thousand kors, and barley twenty thousand resemble what Solomon says in verse 5, as well as kors, &c. "For the hewers ” may mean as for the Huram's language here : “ The great god Ahuramazda, hewers," or perhaps on account of the hewers” (Gen. great one of the gods, who made this earth, who mado iv. 23). The latter sense would bring the verse into these heavens” (inscription on rocks at Elvend). substantial harmony with 1 Kings v. 11, where we An house for his kingdom.-A royal palace read : “And Solomon gave Hiram twenty thousand (chap. vii. 11; viii. 1).

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