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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. The answer which God, in a vision, gave to Solomon's prayer, and the terms he settled with him, ver. 1-9. II. The interchanging of grateful kindnesses between Solomon and Hiram, ver. 10-14. III. His workmen and buildings, ver. 15-24. IV. His devotion, ver. 25. V. His trading navy, ver. 26-28.
Adam Clarke: Commentary on the Bible - 1831
The Lord appears a second time to Solomon, and assures him that he had heard his prayer; and that he would establish his worship for ever in that temple, and him and his successors on the throne of Israel, provided he and they would keep his statutes and judgments, Kg1 9:1-5; but if they should transgress and forsake the Lord, then they should be cast off, the temple itself abandoned, and their enemies permitted to prevail over them, Kg1 9:6-9. Solomon having finished the temple and the king's house, about which he was employed twenty years, and having received assistance from Hiram king of Tyre, he gave him in return twenty cities in Galilee, with which he was not pleased, Kg1 9:10-14. Solomon's levies, buildings, and the persons employed, Kg1 9:15-23. Pharaoh's daughter comes to the city of David, Kg1 9:24. He sacrifices thrice a year at the temple, Kg1 9:25. Solomon's navy, and the gold they brought from Ophir, Kg1 9:26-28.
3 Kings (1 Kings) 9:2
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg1 9:1, God's covenant in a vision with Solomon; Kg1 9:10, The mutual presents of Solomon and Hiram; Kg1 9:15, In Solomon's works the Gentiles were his bondmen, the Israelites honourable servants; Kg1 9:24, Pharaoh's daughter removes to her house; Kg1 9:25, Solomon's yearly solemn sacrifices; Kg1 9:26, His navy fetches gold from Ophir.
Carl Friedrich Keil and Franz Delitzsch

The Answer of the Lord to Solomon's Dedicatory Prayer (cf. 2Chron 7:11-22). - 3Kings 9:1, 3Kings 9:2. When Solomon had finished the building of the temple, and of his palace, and of all that he had a desire to build, the Lord appeared to him the second time, as He had appeared to him at Gibeon, i.e., by night in a dream (see 3Kings 3:5), to promise him that his prayer should be answered. For the point of time, see at 3Kings 8:1. כּל־חשׁק, all Solomon's desire or pleasures, is paraphrased thus in the Chronicles: לב על כּל־הבּא, "all that came into his mind," and, in accordance with the context, is very properly restricted to these two principal buildings by the clause, "in the house of Jehovah and in his own house."
John Gill
INTRODUCTION TO 1 KINGS 9
This chapter relates a second vision Solomon had at Gibeon, in which he received an answer to his prayer in the preceding chapter, 3Kings 9:1 that passed between him and Hiram king of Tyre, 3Kings 9:10, the places that Solomon built or repaired, 3Kings 9:15, the Canaanitish people that became bondmen to him, and the officers he had among the children of Israel, 3Kings 9:20 the removal of Pharaoh's daughter to the house built for her, 3Kings 9:24. Solomon's attention to religious services, 3Kings 9:25 and the navy of ships he employed, which brought him in great riches, 3Kings 9:26.
Robert Jamieson, A. R. Fausset and David Brown
GOD'S COVENANT IN A SECOND VISION WITH SOLOMON. (3Kings 9:1-9)
And it came to pass, when Solomon had finished the building of the house--This first verse is connected with 3Kings 9:11, all that is contained between 3Kings 9:2-10 being parenthetical.
9:19:1: Եւ եղեւ իբրեւ կատարեաց Սողոմոն շինել զտունն Տեառն, եւ զտունն արքայի. եւ զամենայն հանդերձանս Սողոմոնի զոր կամեցաւ առնել։
1 Երբ Սողոմոնն աւարտեց Տիրոջ տան եւ արքունի տան շինութիւնը, ինչպէս նաեւ այն բոլոր գործերը, որ նա կամենում էր կատարել,
9 Երբ Սողոմոն Տէրոջը տունն ու թագաւորական տունը եւ իր սրտին բոլոր ուզած բաները շինեց լմնցուց,
Եւ եղեւ իբրեւ կատարեաց Սողոմոն շինել զտունն Տեառն եւ զտունն արքայի, եւ զամենայն հանդերձանս Սողոմոնի զոր կամեցաւ առնել:

9:1: Եւ եղեւ իբրեւ կատարեաց Սողոմոն շինել զտունն Տեառն, եւ զտունն արքայի. եւ զամենայն հանդերձանս Սողոմոնի զոր կամեցաւ առնել։
1 Երբ Սողոմոնն աւարտեց Տիրոջ տան եւ արքունի տան շինութիւնը, ինչպէս նաեւ այն բոլոր գործերը, որ նա կամենում էր կատարել,
9 Երբ Սողոմոն Տէրոջը տունն ու թագաւորական տունը եւ իր սրտին բոլոր ուզած բաները շինեց լմնցուց,
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9:19:1 После того, как Соломон кончил строение храма Господня и дома царского и все, что Соломон желал сделать,
9:1 καὶ και and; even ἐγενήθη γινομαι happen; become ὡς ως.1 as; how συνετέλεσεν συντελεω consummate; finish Σαλωμων σαλωμων build τὸν ο the οἶκον οικος home; household κυρίου κυριος lord; master καὶ και and; even τὸν ο the οἶκον οικος home; household τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even πᾶσαν πας all; every τὴν ο the πραγματείαν πραγματεια practicality Σαλωμων σαλωμων as much as; as many as ἠθέλησεν θελω determine; will ποιῆσαι ποιεω do; make
9:1 וַ wa וְ and יְהִי֙ yᵊhˌî היה be כְּ kᵊ כְּ as כַלֹּ֣ות ḵallˈôṯ כלה be complete שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon לִ li לְ to בְנֹ֥ות vᵊnˌôṯ בנה build אֶת־ ʔeṯ- אֵת [object marker] בֵּית־ bêṯ- בַּיִת house יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בֵּ֣ית bˈêṯ בַּיִת house הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole חֵ֣שֶׁק ḥˈēšeq חֵשֶׁק desire שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] חָפֵ֖ץ ḥāfˌēṣ חפץ desire לַ la לְ to עֲשֹֽׂות׃ פ ʕᵃśˈôṯ . f עשׂה make
9:1. factum est autem cum perfecisset Salomon aedificium domus Domini et aedificium regis et omne quod optaverat et voluerat facereAnd it came to pass when Solomon had finished the building of the house of the Lord, and the king's house, and all that he desired and was pleased to do,
1. And it came to pass when Solomon had finished the building of the house of the LORD, and the king’s house, and all Solomon’s desire which he was pleased to do,
9:1. Now it happened that, when Solomon had perfected the building of the house of the Lord, and the king’s house, and all that he had desired and had willed to do,
And it came to pass, when Solomon had finished the building of the house of the LORD, and the king' s house, and all Solomon' s desire which he was pleased to do:

9:1 После того, как Соломон кончил строение храма Господня и дома царского и все, что Соломон желал сделать,
9:1
καὶ και and; even
ἐγενήθη γινομαι happen; become
ὡς ως.1 as; how
συνετέλεσεν συντελεω consummate; finish
Σαλωμων σαλωμων build
τὸν ο the
οἶκον οικος home; household
κυρίου κυριος lord; master
καὶ και and; even
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
πᾶσαν πας all; every
τὴν ο the
πραγματείαν πραγματεια practicality
Σαλωμων σαλωμων as much as; as many as
ἠθέλησεν θελω determine; will
ποιῆσαι ποιεω do; make
9:1
וַ wa וְ and
יְהִי֙ yᵊhˌî היה be
כְּ kᵊ כְּ as
כַלֹּ֣ות ḵallˈôṯ כלה be complete
שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon
לִ li לְ to
בְנֹ֥ות vᵊnˌôṯ בנה build
אֶת־ ʔeṯ- אֵת [object marker]
בֵּית־ bêṯ- בַּיִת house
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֣ית bˈêṯ בַּיִת house
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
חֵ֣שֶׁק ḥˈēšeq חֵשֶׁק desire
שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
חָפֵ֖ץ ḥāfˌēṣ חפץ desire
לַ la לְ to
עֲשֹֽׂות׃ פ ʕᵃśˈôṯ . f עשׂה make
9:1. factum est autem cum perfecisset Salomon aedificium domus Domini et aedificium regis et omne quod optaverat et voluerat facere
And it came to pass when Solomon had finished the building of the house of the Lord, and the king's house, and all that he desired and was pleased to do,
1. And it came to pass when Solomon had finished the building of the house of the LORD, and the king’s house, and all Solomon’s desire which he was pleased to do,
9:1. Now it happened that, when Solomon had perfected the building of the house of the Lord, and the king’s house, and all that he had desired and had willed to do,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: "По окончании праздника Владыка Бог снова является Соломону, устрояя сие во спасение, чтобы, освободившись от забот, не предался лености и по необходимости припоминал законы Его, обещает же подтвердить обетование, данное отцу, а преступникам законов угрожает гибелью и тем, что ради них освященный храм оставит пустым" (блаж. Феодор., вопр. 30). Таким образом, блаж. Феодорит относит это второе (после Гаваонского, 3: Цар. III:5: сл.) или собственно третье (если считать бывшее во время построения храма VI:11-13) откровение Бога Соломону ко времени непосредственно после освящения храма. Иудейская традиция (Мидраш Wajiqra R. ad Лев. X) относила это Богоявление даже прямо на ночь, последовавшую за освящением храма . В пользу этого могло бы говорить то, что слова откровения (ср. 2: Пар. VII:12-16) в этот раз имеют характер ответа на молитву Соломона. Однако если данное откровение по содержанию своему несомненно имеет связь с описанным в предыдущей (VIII) главе освящением храма, то время этого откровения, по прямому свидетельству библейского текста (IX:1), определяется так: "после того, как Соломон кончил строение дома Господня и дома царского", т. е. не менее 13-ти лет спустя по освящении храма (VI:38; VII:1) или 20: лет спустя от закладки храма (VI:1; IX:10; 2: Пар. VIII:1), иначе - на 24-м году царствования Соломона. По мысли митр. Моск. Филарета, "намерение беседы Божией состоит не столько в обетовании, которым она начинается, сколько в угрозе, которою заканчивается. Конечно, Серцеведец, близко видел опасность, которой внешнее счастье подвергало добродетель Соломона, чтобы предостерегать его" (Начерт. церковно-библейской истор., изд. 10-е, стр 228, примеч.) . Таким образом, описанное в IX:1-9: откровение Божие Соломону произошло в момент расцвета его внешней славы и силы, с чем совпало и предвестие его будущего падения (ср. XI:1-9).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
God's Answer to Solomon. B. C. 1001.

1 And it came to pass, when Solomon had finished the building of the house of the LORD, and the king's house, and all Solomon's desire which he was pleased to do, 2 That the LORD appeared to Solomon the second time, as he had appeared unto him at Gibeon. 3 And the LORD said unto him, I have heard thy prayer and thy supplication, that thou hast made before me: I have hallowed this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually. 4 And if thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness, to do according to all that I have commanded thee, and wilt keep my statutes and my judgments: 5 Then I will establish the throne of thy kingdom upon Israel for ever, as I promised to David thy father, saying, There shall not fail thee a man upon the throne of Israel. 6 But if ye shall at all turn from following me, ye or your children, and will not keep my commandments and my statutes which I have set before you, but go and serve other gods, and worship them: 7 Then will I cut off Israel out of the land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight; and Israel shall be a proverb and a byword among all people: 8 And at this house, which is high, every one that passeth by it shall be astonished, and shall hiss; and they shall say, Why hath the LORD done thus unto this land, and to this house? 9 And they shall answer, Because they forsook the LORD their God, who brought forth their fathers out of the land of Egypt, and have taken hold upon other gods, and have worshipped them, and served them: therefore hath the LORD brought upon them all this evil.
God had given a real answer to Solomon's prayer, and tokens of his acceptance of it, immediately, by the fire from heaven which consumed the sacrifices (as we find 2 Chron. vii. 1); but here we have a more express and distinct answer to it. Observe,
I. In what way God gave him this answer. He appeared to him, as he had done at Gibeon, in the beginning of his reign, in a dream or vision, v. 2. The comparing of it with that intimates that it was the very night after he had finished the solemnities of his festival, for so that was, 2 Chron. i. 6, 7. And then v. 1, speaking of Solomon's finishing all his buildings, which was not till many years after the dedication of the temple, must be read thus, Solomon finished (as it is 2 Chron. vii. 11), and v. 2 must be read, and the Lord had appeared.
II. The purport of this answer. 1. He assures him of his special presence in the temple he had built, in answer to the prayer he had made (v. 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. vii. 4. No, this house was designed to protect them in their allegiance to God, but not in their rebellion or disobedience. God deals plainly with us, sets before us good and evil, the blessing and the curse, and lets us know what we must trust to. God here tells Solomon, (1.) That the establishment of his kingdom depended upon the constancy of his obedience (v. 4, 5): "If thou wilt walk before me as David did, who left thee a good example and encouragement enough to follow it (and advantage thou wilt be accountable for if thou do not improve it), if thou wilt walk as he did, in integrity of heart and uprightness" (for that is the main matter--no religion without sincerity), "then I will establish the throne of thy kingdom, and not otherwise," for on that condition the promise was made, Ps. cxxxii. 12. If we perform our part of the covenant, God will not fail to perform his; if we improve the grace God has given us, he will confirm us to the end. Let not the children of godly parents expect the entail of the blessing, unless they tread in the steps of those that have gone before them to heaven, and keep up the virtue and piety of their ancestors. (2.) That the ruin of his kingdom would be the certain consequence of his or his children's apostasy from God (v. 6): "But know thou, and let thy family and kingdom know it, and be admonished by it, that if you shall altogether turn from following me" (so it is thought it should be read), "if you forsake my service, desert my altar, and go and serve other gods" (for that was the covenant-breaking sin), "if you or your children break off from me, this house will not save you. But, [1.] Israel, though a holy nation, will be cut off (v. 7), by one judgment after another, till they become a proverb and a by-word, and the most despicable people under the sun, though now the most honourable." This supposes the destruction of the royal family, though it is not particularly threatened; the king is, of course, undone, if the kingdom be. [2.] "The temple, though a holy house, which God himself has hallowed for his name, shall be abandoned and laid desolate (v. 8, 9): This house which is high." They prided themselves in the stateliness and magnificence of the structure, but let them know that it is not so high as to be out of the reach of God's judgments, if they vilify it so as to exchange it for groves and idol-temples, and yet, at the same time, magnify it so as to think it will secure the favour of God to them though they ever so much corrupt themselves. This house which is high. Those that now pass by it are astonished at the bulk and beauty of it; the richness, contrivance, and workmanship, are admired by all spectators, and it is called a stupendous fabric; but, if you forsake God, its height will make its fall the more amazing, and those that pass by will be as much astonished at its ruins, while the guilty, self-convicted, self-condemned, Israelites, will be forced to acknowledge, with shame, that they themselves were the ruin of it; for when it shall be asked, Why hath the Lord done thus to his house? they cannot but answer, It was because they forsook the Lord their God. See Deut. xxix. 24, 25. Their sin will be read in their punishment. They deserted the temple, and therefore God deserted it; they profaned it with their sins and laid it common, and therefore God profaned it with his judgments and laid it waste. God gave Solomon fair warning of this, now that he had newly built and dedicated it, that he and his people might not be high-minded, but fear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:1: am 3013, bc 991
it came: Kg1 6:37, Kg1 6:38, Kg1 7:1, Kg1 7:51; Ch2 7:11-22
the house: Ch2 8:1-6; Ecc 2:4
all Solomon's: Kg1 9:11, Kg1 9:19; Ecc 2:10, Ecc 6:9
John Gill
And it came to pass, when Solomon had finished the building of the house of the Lord,.... Which was done in seven years, 3Kings 6:38.
and the king's house; his own palace, which was finished in thirteen years, 3Kings 7:1,
and all Solomon's desire which he was pleased to do; all his other buildings, the house for Pharaoh's daughter, the house of the forest of Lebanon, and may include his vineyards, gardens, orchards, and pools of water, made for his pleasure, Eccles 2:4 in which he succeeded and prospered, 2Chron 7:11.
9:29:2: Եւ երեւեցա՛ւ Տէր Սողոմոնի երկրո՛րդ անգամ, որպէս երեւեցաւ նմա ՚ի Գաբաւոն։
2 Տէրը երկրորդ անգամ երեւաց նրան, ինչպէս երեւացել էր նրան Գաբաւոնում:
2 Տէրը Սողոմոնին նորէն երեւցաւ՝ ինչպէս Գաբաւոնի մէջ երեւցեր էր։
եւ երեւեցաւ Տէր Սողոմոնի երկրորդ անգամ, որպէս երեւեցաւ նմա ի Գաբաւոն:

9:2: Եւ երեւեցա՛ւ Տէր Սողոմոնի երկրո՛րդ անգամ, որպէս երեւեցաւ նմա ՚ի Գաբաւոն։
2 Տէրը երկրորդ անգամ երեւաց նրան, ինչպէս երեւացել էր նրան Գաբաւոնում:
2 Տէրը Սողոմոնին նորէն երեւցաւ՝ ինչպէս Գաբաւոնի մէջ երեւցեր էր։
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9:29:2 явился Соломону Господь во второй раз, как явился ему в Гаваоне.
9:2 καὶ και and; even ὤφθη οραω view; see κύριος κυριος lord; master τῷ ο the Σαλωμων σαλωμων second καθὼς καθως just as / like ὤφθη οραω view; see ἐν εν in Γαβαων γαβαων Gabaōn; Gavaon
9:2 וַ wa וְ and יֵּרָ֧א yyērˈā ראה see יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon שֵׁנִ֑ית šēnˈîṯ שֵׁנִי second כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] נִרְאָ֥ה nirʔˌā ראה see אֵלָ֖יו ʔēlˌāʸw אֶל to בְּ bᵊ בְּ in גִבְעֹֽון׃ ḡivʕˈôn גִּבְעֹון Gibeon
9:2. apparuit Dominus ei secundo sicut apparuerat ei in GabaonThat the Lord appeared to him the second time, as he had appeared to him in Gabaon.
2. that the LORD appeared to Solomon the second time, as he had appeared unto him at Gibeon.
9:2. the Lord appeared to him a second time, just as he had appeared to him at Gibeon.
That the LORD appeared to Solomon the second time, as he had appeared unto him at Gibeon:

9:2 явился Соломону Господь во второй раз, как явился ему в Гаваоне.
9:2
καὶ και and; even
ὤφθη οραω view; see
κύριος κυριος lord; master
τῷ ο the
Σαλωμων σαλωμων second
καθὼς καθως just as / like
ὤφθη οραω view; see
ἐν εν in
Γαβαων γαβαων Gabaōn; Gavaon
9:2
וַ wa וְ and
יֵּרָ֧א yyērˈā ראה see
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon
שֵׁנִ֑ית šēnˈîṯ שֵׁנִי second
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
נִרְאָ֥ה nirʔˌā ראה see
אֵלָ֖יו ʔēlˌāʸw אֶל to
בְּ bᵊ בְּ in
גִבְעֹֽון׃ ḡivʕˈôn גִּבְעֹון Gibeon
9:2. apparuit Dominus ei secundo sicut apparuerat ei in Gabaon
That the Lord appeared to him the second time, as he had appeared to him in Gabaon.
2. that the LORD appeared to Solomon the second time, as he had appeared unto him at Gibeon.
9:2. the Lord appeared to him a second time, just as he had appeared to him at Gibeon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
9:2: The Lord appeared to Solomon - The design of this appearance, which was in a dream, as that was at Gibeon, was to assure Solomon that God had accepted his service, and had taken that house for his dwelling-place, and would continue it, and establish him and his descendants upon the throne of Israel for ever, provided they served him with an upright heart; but, on the contrary, if they forsook him, he would abandon both them and his temple.
3 Kings (1 Kings) 9:7
Albert Barnes: Notes on the Bible - 1834
9:2: This appearance is fixed by Kg1 9:1 to Solomon's twenty-fourth year, the year in which he completed his palace Kg1 6:37-38; Kg1 7:1. The fact seems to be that, though the temple was finished in Solomon's eleventh year, the dedication did not take place until his twenty-fourth year. The order of the narrative in Kings agrees with this view, since it interposes the account of the building of the palace Kg1 7:1-12, and of the making of the furniture 1 Kings 7:13-51, between the completion of the building of the temple Kg1 6:38 and the ceremony of the Dedication 1 Kings 8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:2: as he: Kg1 3:5, Kg1 11:9; Ch2 1:7-12, Ch2 7:12
John Gill
That the Lord appeared to Solomon the second time,.... Junius and Tremellius read this verse with the following, to the end of the ninth, in a parenthesis, and render this clause, "for the Lord had appeared", &c. and Piscator translates it, "moreover the Lord appeared", &c. as beginning a distinct narrative from the former; and indeed if the words are to be connected with the preceding, as in our version, this appearance must be thirteen years after the building of the temple, which is not probable; but rather it was the night after the dedication of it, when an answer was returned to Solomon's prayer in the preceding chapter; for that it should be deferred twelve or thirteen years is not reasonable to suppose; and this appearance was the second of the kind and manner:
as he had appeared unto him at Gibeon; in a dream and a vision, and by night, 3Kings 3:5, see 2Chron 7:12.
Robert Jamieson, A. R. Fausset and David Brown
That--rather, "For."
the Lord appeared--This appearance was, like the former one at Gibeon, most probably made in a supernatural vision, and on the night immediately following the dedication of the temple (2Chron 7:12). The strain of it corresponds to this view, for it consists of direct answers to his solemn inaugural prayer (3Kings 9:3 is in answer to 3Kings 8:29; 3Kings 9:4-5 is in answer to 3Kings 8:25-26; 3Kings 9:6-9 to 3Kings 8:33-46; see also Deut 29:22-24).
9:39:3: Եւ ասէ ցնա Տէր. Լուա՛յ ձայնի աղօթից քոց եւ պաղատանաց զոր պաղատեցար առաջի իմ, արարի՛ քեզ ըստ ամենայն աղօթից քոց. սրբեցի՛ զտունն զոր շինեցեր դնել զանուն իմ անդ յաւիտեան. եւ եղիցին աչք իմ եւ սիրտ իմ ա՛նդ զամենայն աւուրս[3554]։ [3554] Ոմանք. Արարից քեզ ըստ ամենայն։
3 Տէրը նրան ասաց. «Լսեցի իմ առջեւ արած աղօթքի ձայնդ ու կատարած պաղատանքներդ եւ արեցի այն ամէնը, ինչ դու խնդրում էիր քո աղօթքներում. սրբագործեցի քո կառուցած տունը, որպէսզի իմ անունը յաւիտեան այնտեղ դրուի, իմ աչքն ու սիրտը ընդմիշտ այնտեղ լինեն:
3 Եւ Տէրը անոր ըսաւ. «Իմ առջեւս ըրած աղօթքդ ու պաղատանքդ լսեցի եւ այս շինած տունդ սրբեցի, որպէս զի իմ անունս յաւիտեան հոն դնեմ ու իմ աչքերս ու սիրտս միշտ հոն պիտի ըլլան։
եւ ասէ ցնա Տէր. Լուայ ձայնի աղօթից քոց եւ պաղատանաց զոր պաղատեցար առաջի իմ, [214]արարի քեզ ըստ ամենայն աղօթից քոց.`` սրբեցի զտունն զոր շինեցեր դնել զանուն իմ անդ յաւիտեան, եւ եղիցին աչք իմ եւ սիրտ իմ անդ զամենայն աւուրս:

9:3: Եւ ասէ ցնա Տէր. Լուա՛յ ձայնի աղօթից քոց եւ պաղատանաց զոր պաղատեցար առաջի իմ, արարի՛ քեզ ըստ ամենայն աղօթից քոց. սրբեցի՛ զտունն զոր շինեցեր դնել զանուն իմ անդ յաւիտեան. եւ եղիցին աչք իմ եւ սիրտ իմ ա՛նդ զամենայն աւուրս[3554]։
[3554] Ոմանք. Արարից քեզ ըստ ամենայն։
3 Տէրը նրան ասաց. «Լսեցի իմ առջեւ արած աղօթքի ձայնդ ու կատարած պաղատանքներդ եւ արեցի այն ամէնը, ինչ դու խնդրում էիր քո աղօթքներում. սրբագործեցի քո կառուցած տունը, որպէսզի իմ անունը յաւիտեան այնտեղ դրուի, իմ աչքն ու սիրտը ընդմիշտ այնտեղ լինեն:
3 Եւ Տէրը անոր ըսաւ. «Իմ առջեւս ըրած աղօթքդ ու պաղատանքդ լսեցի եւ այս շինած տունդ սրբեցի, որպէս զի իմ անունս յաւիտեան հոն դնեմ ու իմ աչքերս ու սիրտս միշտ հոն պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
9:39:3 И сказал ему Господь: Я услышал молитву твою и прошение твое, о чем ты просил Меня; [сделал все по молитве твоей]. Я освятил сей храм, который ты построил, чтобы пребывать имени Моему там вовек; и будут очи Мои и сердце Мое там во все дни.
9:3 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him κύριος κυριος lord; master ἤκουσα ακουω hear τῆς ο the φωνῆς φωνη voice; sound τῆς ο the προσευχῆς προσευχη prayer σου σου of you; your καὶ και and; even τῆς ο the δεήσεώς δεησις petition σου σου of you; your ἧς ος who; what ἐδεήθης δεω bind; tie ἐνώπιον ενωπιος in the face; facing ἐμοῦ εμου my πεποίηκά ποιεω do; make σοι σοι you κατὰ κατα down; by πᾶσαν πας all; every τὴν ο the προσευχήν προσευχη prayer σου σου of you; your ἡγίακα αγιαζω hallow τὸν ο the οἶκον οικος home; household τοῦτον ουτος this; he ὃν ος who; what ᾠκοδόμησας οικοδομεω build τοῦ ο the θέσθαι τιθημι put; make τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐκεῖ εκει there εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever καὶ και and; even ἔσονται ειμι be οἱ ο the ὀφθαλμοί οφθαλμος eye; sight μου μου of me; mine ἐκεῖ εκει there καὶ και and; even ἡ ο the καρδία καρδια heart μου μου of me; mine πάσας πας all; every τὰς ο the ἡμέρας ημερα day
9:3 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֵלָ֗יו ʔēlˈāʸw אֶל to שָׁ֠מַעְתִּי šāmaʕtˌî שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] תְּפִלָּתְךָ֣ tᵊfillāṯᵊḵˈā תְּפִלָּה prayer וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] תְּחִנָּתְךָ֮ tᵊḥinnāṯᵊḵˈā תְּחִנָּה supplication אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הִתְחַנַּ֣נְתָּה hiṯḥannˈantā חנן favour לְ lᵊ לְ to פָנַי֒ fānˌay פָּנֶה face הִקְדַּ֗שְׁתִּי hiqdˈaštî קדשׁ be holy אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בַּ֤יִת bbˈayiṯ בַּיִת house הַ ha הַ the זֶּה֙ zzˌeh זֶה this אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּנִ֔תָה bānˈiṯā בנה build לָ lā לְ to שֽׂוּם־ śˈûm- שׂים put שְׁמִ֥י šᵊmˌî שֵׁם name שָׁ֖ם šˌām שָׁם there עַד־ ʕaḏ- עַד unto עֹולָ֑ם ʕôlˈām עֹולָם eternity וְ wᵊ וְ and הָי֨וּ hāyˌû היה be עֵינַ֧י ʕênˈay עַיִן eye וְ wᵊ וְ and לִבִּ֛י libbˈî לֵב heart שָׁ֖ם šˌām שָׁם there כָּל־ kol- כֹּל whole הַ ha הַ the יָּמִֽים׃ yyāmˈîm יֹום day
9:3. dixitque Dominus ad eum exaudivi orationem tuam et deprecationem tuam qua deprecatus es coram me sanctificavi domum hanc quam aedificasti ut ponerem nomen meum ibi in sempiternum et erunt oculi mei et cor meum ibi cunctis diebusAnd the Lord said to him: I have heard thy prayer and thy supplication, which thou hast made before me: I have sanctified this house, which thou hast built, to put my name there for ever; and my eyes, and my heart, shall be there always.
3. And the LORD said unto him, I have heard thy prayer and thy supplication, that thou hast made before me: I have hallowed this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually.
9:3. And the Lord said to him: “I have heard your prayer and your petition, which you prayed before me. I have sanctified this house, which you have built, so that I may place my name there forever, and so that my eyes and my heart will be there for all days.
And the LORD said unto him, I have heard thy prayer and thy supplication, that thou hast made before me: I have hallowed this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually:

9:3 И сказал ему Господь: Я услышал молитву твою и прошение твое, о чем ты просил Меня; [сделал все по молитве твоей]. Я освятил сей храм, который ты построил, чтобы пребывать имени Моему там вовек; и будут очи Мои и сердце Мое там во все дни.
9:3
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
κύριος κυριος lord; master
ἤκουσα ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
τῆς ο the
προσευχῆς προσευχη prayer
σου σου of you; your
καὶ και and; even
τῆς ο the
δεήσεώς δεησις petition
σου σου of you; your
ἧς ος who; what
ἐδεήθης δεω bind; tie
ἐνώπιον ενωπιος in the face; facing
ἐμοῦ εμου my
πεποίηκά ποιεω do; make
σοι σοι you
κατὰ κατα down; by
πᾶσαν πας all; every
τὴν ο the
προσευχήν προσευχη prayer
σου σου of you; your
ἡγίακα αγιαζω hallow
τὸν ο the
οἶκον οικος home; household
τοῦτον ουτος this; he
ὃν ος who; what
ᾠκοδόμησας οικοδομεω build
τοῦ ο the
θέσθαι τιθημι put; make
τὸ ο the
ὄνομά ονομα name; notable
μου μου of me; mine
ἐκεῖ εκει there
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
καὶ και and; even
ἔσονται ειμι be
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
μου μου of me; mine
ἐκεῖ εκει there
καὶ και and; even
ἡ ο the
καρδία καρδια heart
μου μου of me; mine
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
9:3
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֵלָ֗יו ʔēlˈāʸw אֶל to
שָׁ֠מַעְתִּי šāmaʕtˌî שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
תְּפִלָּתְךָ֣ tᵊfillāṯᵊḵˈā תְּפִלָּה prayer
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
תְּחִנָּתְךָ֮ tᵊḥinnāṯᵊḵˈā תְּחִנָּה supplication
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הִתְחַנַּ֣נְתָּה hiṯḥannˈantā חנן favour
לְ lᵊ לְ to
פָנַי֒ fānˌay פָּנֶה face
הִקְדַּ֗שְׁתִּי hiqdˈaštî קדשׁ be holy
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בַּ֤יִת bbˈayiṯ בַּיִת house
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּנִ֔תָה bānˈiṯā בנה build
לָ lā לְ to
שֽׂוּם־ śˈûm- שׂים put
שְׁמִ֥י šᵊmˌî שֵׁם name
שָׁ֖ם šˌām שָׁם there
עַד־ ʕaḏ- עַד unto
עֹולָ֑ם ʕôlˈām עֹולָם eternity
וְ wᵊ וְ and
הָי֨וּ hāyˌû היה be
עֵינַ֧י ʕênˈay עַיִן eye
וְ wᵊ וְ and
לִבִּ֛י libbˈî לֵב heart
שָׁ֖ם šˌām שָׁם there
כָּל־ kol- כֹּל whole
הַ ha הַ the
יָּמִֽים׃ yyāmˈîm יֹום day
9:3. dixitque Dominus ad eum exaudivi orationem tuam et deprecationem tuam qua deprecatus es coram me sanctificavi domum hanc quam aedificasti ut ponerem nomen meum ibi in sempiternum et erunt oculi mei et cor meum ibi cunctis diebus
And the Lord said to him: I have heard thy prayer and thy supplication, which thou hast made before me: I have sanctified this house, which thou hast built, to put my name there for ever; and my eyes, and my heart, shall be there always.
3. And the LORD said unto him, I have heard thy prayer and thy supplication, that thou hast made before me: I have hallowed this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually.
9:3. And the Lord said to him: “I have heard your prayer and your petition, which you prayed before me. I have sanctified this house, which you have built, so that I may place my name there forever, and so that my eyes and my heart will be there for all days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5: Первая половина речи Иеговы есть обетование Его - пребывать в храме Соломоновом "навеки" (евр. ад-олам ст. 3), т. е. до пришествия Мессии, - и утвердить династию Давида на престоле (ст. 5) под условием подражания Соломона Давиду (4: ст.) , этому истинно теократическому царю. Обетование это, по содержанию и смыслу, близко напоминает ранее данные Соломону (III:14; VI:12).
Albert Barnes: Notes on the Bible - 1834
9:3: The answer given by God to Solomon's prayer is reported more fully in Ch2 7:12-22.
When God puts His Name in the temple He does it, in intention, "foRev_er." He will not arbitrarily withdraw it; there it will remain "foRev_er," so far as God is concerned. But the people may by unfaithfulness drive it away Kg1 9:7-9.
And mine eyes and my heart - An answer in excess of the prayer Kg1 8:29; "Not Mine eyes only, but Mine eyes and Mine heart."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:3: I have heard: Kg2 20:5; Psa 10:17, Psa 66:19, Psa 116:1; Dan 9:23; Joh 11:42; Act 10:31; Jo1 5:14
I have hallowed: Kg1 8:10, Kg1 8:11; Exo 20:11; Num 16:38; Mat 6:9
to put: Kg1 8:29; Deu 12:5, Deu 12:11, Deu 12:21, Deu 16:11
mine eyes: Deu 11:12; Ch2 6:40, Ch2 7:15, Ch2 7:16; Psa 132:13, Psa 132:14; Sol 4:9, Sol 4:10; Jer 15:1
Carl Friedrich Keil and Franz Delitzsch

The divine promise to Solomon, that his prayer should be answered, is closely connected with the substance of the prayer; but in our account we have only a brief summary, whereas in the Chronicles it is given more elaborately (vid., 2Chron 7:12-16). "I have sanctified this house which thou hast built, to put my name there." For the expression, see Deut 12:11. The sanctifying consisted in the fact, that Jehovah put His name in the temple; i.e., that by filling the temple with the cloud which visibly displayed His presence, He consecrated it as the scene of the manifestation of His grace. To Solomon's prayer, "May Thine eyes stand open over this house" (3Kings 8:29), the Lord replies, giving always more than we ask, "My eyes and my heart shall be there perpetually."
John Gill
And the Lord said unto him, I have heard thy prayer and thy supplication that thou hast made before me,.... With delight and pleasure, and had accepted it; meaning the prayer recorded in the preceding chapter:
I have hallowed this house which thou hast built; by the cloud of glory filling it, and by fire descending from heaven, and consuming the sacrifices offered in it, 2Chron 7:1.
to put my name there for ever; there to grant his presence, so long as his pure worship should be continued in it; so the Targum adds,
"and my Shechinah or divine Majesty shall abide in it, if my will is done there continually:''
and mine eyes and mine heart shall be there perpetually; his eyes of Providence should be upon it, to watch over it, and protect it, and his worshippers in it; and he should have a cordial regard to the sacrifices there offered, and to the persons of the offerers, so long as they offered them in a right way, and to right ends and purposes.
John Wesley
For ever - As long as the Mosaic dispensation lasts; whereas hitherto my worship has been successively in several places. Eyes - My watchful and gracious providence. Heart - My tender affection. Shall be there - Shall be towards this place and people.
9:49:4: Եւ դու եթէ գնասցե՛ս առաջի իմ, որպէս գնա՛ց Դաւիթ հայր քո սրբութեամբ սրտիւ եւ ուղղութեամբ՝ առնել ըստ ամենայնի զոր պատուիրեցի նմա, եւ զհրամանս իմ եւ զպատուիրանս իմ պահեսցես[3555]՝ [3555] Ոմանք. Որպէս եւ գնաց հայր քո Դա՛՛։
4 Եթէ դու քո հայր Դաւթի նման մաքուր սրտով, ուղիղ ճանապարհով ընթանաս իմ առջեւից, կատարես այն ամէնը, ինչ պատուիրեցի նրան, պահես իմ հրամաններն ու պատուիրանները,
4 Եթէ դուն իմ առջեւս քու հօրդ Դաւիթին պէս քալես՝ կատարեալ սրտով եւ ուղղութեամբ քալես ու բոլոր քեզի պատուիրածներս ընես ու իմ կանոններս ու օրէնքներս պահես,
Եւ դու եթէ գնասցես առաջի իմ, որպէս գնաց Դաւիթ հայր քո [215]սրբութեամբ սրտիւ եւ ուղղութեամբ` առնել ըստ ամենայնի զոր պատուիրեցի նմա, եւ զհրամանս իմ եւ զպատուիրանս իմ պահեսցես:

9:4: Եւ դու եթէ գնասցե՛ս առաջի իմ, որպէս գնա՛ց Դաւիթ հայր քո սրբութեամբ սրտիւ եւ ուղղութեամբ՝ առնել ըստ ամենայնի զոր պատուիրեցի նմա, եւ զհրամանս իմ եւ զպատուիրանս իմ պահեսցես[3555]՝
[3555] Ոմանք. Որպէս եւ գնաց հայր քո Դա՛՛։
4 Եթէ դու քո հայր Դաւթի նման մաքուր սրտով, ուղիղ ճանապարհով ընթանաս իմ առջեւից, կատարես այն ամէնը, ինչ պատուիրեցի նրան, պահես իմ հրամաններն ու պատուիրանները,
4 Եթէ դուն իմ առջեւս քու հօրդ Դաւիթին պէս քալես՝ կատարեալ սրտով եւ ուղղութեամբ քալես ու բոլոր քեզի պատուիրածներս ընես ու իմ կանոններս ու օրէնքներս պահես,
zohrab-1805▾ eastern-1994▾ western am▾
9:49:4 И если ты будешь ходить пред лицем Моим, как ходил отец твой Давид, в чистоте сердца и в правоте, исполняя все, что Я заповедал тебе, и если будешь хранить уставы Мои и законы Мои,
9:4 καὶ και and; even σὺ συ you ἐὰν εαν and if; unless πορευθῇς πορευομαι travel; go ἐνώπιον ενωπιος in the face; facing ἐμοῦ εμου my καθὼς καθως just as / like ἐπορεύθη πορευομαι travel; go Δαυιδ δαβιδ Dabid; Thavith ὁ ο the πατήρ πατηρ father σου σου of you; your ἐν εν in ὁσιότητι οσιοτης responsibility; devotion καρδίας καρδια heart καὶ και and; even ἐν εν in εὐθύτητι ευθυτης straightness; direction καὶ και and; even τοῦ ο the ποιεῖν ποιεω do; make κατὰ κατα down; by πάντα πας all; every ἃ ος who; what ἐνετειλάμην εντελλομαι direct; enjoin αὐτῷ αυτος he; him καὶ και and; even τὰ ο the προστάγματά προσταγμα of me; mine καὶ και and; even τὰς ο the ἐντολάς εντολη direction; injunction μου μου of me; mine φυλάξῃς φυλασσω guard; keep
9:4 וְ wᵊ וְ and אַתָּ֞ה ʔattˈā אַתָּה you אִם־ ʔim- אִם if תֵּלֵ֣ךְ tēlˈēḵ הלך walk לְ lᵊ לְ to פָנַ֗י fānˈay פָּנֶה face כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הָלַ֜ךְ hālˈaḵ הלך walk דָּוִ֤ד dāwˈiḏ דָּוִד David אָבִ֨יךָ֙ ʔāvˈîḵā אָב father בְּ bᵊ בְּ in תָם־ ṯom- תֹּם completeness לֵבָ֣ב lēvˈāv לֵבָב heart וּ û וְ and בְ vᵊ בְּ in יֹ֔שֶׁר yˈōšer יֹשֶׁר uprightness לַ la לְ to עֲשֹׂ֕ות ʕᵃśˈôṯ עשׂה make כְּ kᵊ כְּ as כֹ֖ל ḵˌōl כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִוִּיתִ֑יךָ ṣiwwîṯˈîḵā צוה command חֻקַּ֥י ḥuqqˌay חֹק portion וּ û וְ and מִשְׁפָּטַ֖י mišpāṭˌay מִשְׁפָּט justice תִּשְׁמֹֽר׃ tišmˈōr שׁמר keep
9:4. tu quoque si ambulaveris coram me sicut ambulavit pater tuus in simplicitate cordis et in aequitate et feceris omnia quae praecepi tibi et legitima mea et iudicia mea servaverisAnd if thou wilt walk before me, as thy father walked, in simplicity of heart, and in uprightness: and wilt do all that I have commanded thee, and wilt keep my ordinances, and my judgments,
4. And as for thee, if thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness, to do according to all that I have commanded thee, and wilt keep my statutes and my judgments;
9:4. Also, if you will walk before me, just as your father walked, in simplicity of heart and in equity, and you do all that I have instructed to you, and you keep my laws and my judgments,
And if thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness, to do according to all that I have commanded thee, [and] wilt keep my statutes and my judgments:

9:4 И если ты будешь ходить пред лицем Моим, как ходил отец твой Давид, в чистоте сердца и в правоте, исполняя все, что Я заповедал тебе, и если будешь хранить уставы Мои и законы Мои,
9:4
καὶ και and; even
σὺ συ you
ἐὰν εαν and if; unless
πορευθῇς πορευομαι travel; go
ἐνώπιον ενωπιος in the face; facing
ἐμοῦ εμου my
καθὼς καθως just as / like
ἐπορεύθη πορευομαι travel; go
Δαυιδ δαβιδ Dabid; Thavith
ὁ ο the
πατήρ πατηρ father
σου σου of you; your
ἐν εν in
ὁσιότητι οσιοτης responsibility; devotion
καρδίας καρδια heart
καὶ και and; even
ἐν εν in
εὐθύτητι ευθυτης straightness; direction
καὶ και and; even
τοῦ ο the
ποιεῖν ποιεω do; make
κατὰ κατα down; by
πάντα πας all; every
ἃ ος who; what
ἐνετειλάμην εντελλομαι direct; enjoin
αὐτῷ αυτος he; him
καὶ και and; even
τὰ ο the
προστάγματά προσταγμα of me; mine
καὶ και and; even
τὰς ο the
ἐντολάς εντολη direction; injunction
μου μου of me; mine
φυλάξῃς φυλασσω guard; keep
9:4
וְ wᵊ וְ and
אַתָּ֞ה ʔattˈā אַתָּה you
אִם־ ʔim- אִם if
תֵּלֵ֣ךְ tēlˈēḵ הלך walk
לְ lᵊ לְ to
פָנַ֗י fānˈay פָּנֶה face
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הָלַ֜ךְ hālˈaḵ הלך walk
דָּוִ֤ד dāwˈiḏ דָּוִד David
אָבִ֨יךָ֙ ʔāvˈîḵā אָב father
בְּ bᵊ בְּ in
תָם־ ṯom- תֹּם completeness
לֵבָ֣ב lēvˈāv לֵבָב heart
וּ û וְ and
בְ vᵊ בְּ in
יֹ֔שֶׁר yˈōšer יֹשֶׁר uprightness
לַ la לְ to
עֲשֹׂ֕ות ʕᵃśˈôṯ עשׂה make
כְּ kᵊ כְּ as
כֹ֖ל ḵˌōl כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
צִוִּיתִ֑יךָ ṣiwwîṯˈîḵā צוה command
חֻקַּ֥י ḥuqqˌay חֹק portion
וּ û וְ and
מִשְׁפָּטַ֖י mišpāṭˌay מִשְׁפָּט justice
תִּשְׁמֹֽר׃ tišmˈōr שׁמר keep
9:4. tu quoque si ambulaveris coram me sicut ambulavit pater tuus in simplicitate cordis et in aequitate et feceris omnia quae praecepi tibi et legitima mea et iudicia mea servaveris
And if thou wilt walk before me, as thy father walked, in simplicity of heart, and in uprightness: and wilt do all that I have commanded thee, and wilt keep my ordinances, and my judgments,
4. And as for thee, if thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness, to do according to all that I have commanded thee, and wilt keep my statutes and my judgments;
9:4. Also, if you will walk before me, just as your father walked, in simplicity of heart and in equity, and you do all that I have instructed to you, and you keep my laws and my judgments,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:4: See Kg1 3:14. Solomon's subsequent fall lends to these repeated warnings a special interest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:4: And if thou: Kg1 3:14, Kg1 8:25, Kg1 11:4, Kg1 11:6, Kg1 11:38, Kg1 14:8, Kg1 15:5; Gen 17:1; Deu 28:1; Ch2 7:17, Ch2 7:18; Job 23:11, Job 23:12; Psa 15:2, Psa 26:1, Psa 26:11; Pro 20:7; Zac 3:7; Luk 1:6; Th1 4:1, Th1 4:2
in integrity: Pro 10:9, Pro 28:18
Carl Friedrich Keil and Franz Delitzsch

3Kings 9:4, 3Kings 9:5 contain the special answer to 3Kings 8:25, 3Kings 8:26. - 3Kings 9:6-9 refer to the prayer for the turning away of the curse, to which the Lord replies: If ye and your children turn away from me, and do not keep my commandments, but worship other gods, this house will not protect you from the curses threatened in the law, but they will be fulfilled in all their terrible force upon you and upon this temple. This threat follows the Pentateuch exactly in the words in which it is expressed; 3Kings 9:7 being founded upon Deut 28:37, Deut 28:45, Deut 28:63, and the curse pronounced upon Israel in Deut 29:23-26 being transferred to the temple in 3Kings 9:8, 3Kings 9:9. - פּני מעל שׁלּח, to dismiss, i.e., to reject from before my face. "This house will be עליון," i.e., will stand high, or through its rejection will be a lofty example for all that pass by. The temple stood upon a high mountain, so that its ruins could not fail to attract the attention of all who went past. The expression עליון is selected with an implied allusion to Deut 26:19 and Deut 28:1. God there promises to make Israel עליון, high, exalted above all nations. This blessing will be turned into a curse. The temple, which was high and widely renowned, shall continue to be high, but in the opposite sense, as an example of the rejection of Israel from the presence of God.
(Note: The conjecture of Bttcher, Thenius, and Bertheau, that עליון should be altered into עיּים, has no support in Mic 3:12; Jer 26:18, and Ps 79:1, and has all the ancient versions against it; for they all contain the Masoretic text, either in a verbal translation (lxx), or in a paraphrase, as for example the Chaldee, "the house that was high shall be destroyed;" the Syriac and Arabic, "this house will be destroyed;" and the Vulgate, domus haec erit in exemplum. - In 2Chron 7:21 the thought is somewhat varied by the alteration of יהיה into היה אשׁר. For it would never enter the mind of any sober critic to attribute this variation to a misinterpretation of our text. Still less can it be an unsuccessful attempt to explain or rectify our text, as Bttcher imagines, since the assertion of this critic, that עליון is only used to signify an exalted position, and never the exaltation of dignity or worth, is proved to be erroneous by Deut 26:19 and Deut 28:1.)
Geneva 1599
And (a) if thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness, to do according to all that I have commanded thee, [and] wilt keep my statutes and my judgments:
(a) If you walk in my fear, and withdraw yourself from the common manner of men, who follow their sensualities.
John Gill
And if thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness..... Who, though guilty of many sins and failings in life, yet was sincere and upright in the worship of God, never apostatized from it, or fell into idolatry, which is what is chiefly respected:
to do according to all that I have commanded thee, and wilt keep my statutes and my judgments; observe all the laws of God, moral, ceremonial, and judicial.
9:59:5: կանգնեցի՛ց զաթոռ թագաւորութեան քոյ ՚ի վերայ Իսրայէլի յաւիտեան. որպէս խօսեցայ Դաւթի հօր քում եւ ասացի. Մի՛ պակասեսցէ քո այր առաջնորդ յԻսրայէլէ[3556]։ [3556] Ոմանք. Քո այր յերեսաց իմոց առաջնորդ Իսրայէլի։
5 ապա քո աթոռը Իսրայէլի վրայ յաւիտեան կանգուն կը պահեմ, ինչպէս խոստացել եմ քո հայր Դաւթին՝ ասելով, թէ՝ “Քո տոհմից առաջնորդ չի պակասելու Իսրայէլի գահի վրայ”:
5 Այն ատեն քու թագաւորութեանդ աթոռը Իսրայէլի վրայ յաւիտեան պիտի հաստատեմ, ինչպէս քու հօրդ Դաւիթին խոստացայ՝ ըսելով. ‘Իսրայէլի աթոռին վրայ քեզմէ մարդ պակաս պիտի չըլլայ’։
կանգնեցից զաթոռ թագաւորութեան քո ի վերայ Իսրայելի յաւիտեան. որպէս խօսեցայ Դաւթի հօր քում եւ ասացի. Մի՛ պակասեսցէ քո այր [216]առաջնորդ յԻսրայելէ:

9:5: կանգնեցի՛ց զաթոռ թագաւորութեան քոյ ՚ի վերայ Իսրայէլի յաւիտեան. որպէս խօսեցայ Դաւթի հօր քում եւ ասացի. Մի՛ պակասեսցէ քո այր առաջնորդ յԻսրայէլէ[3556]։
[3556] Ոմանք. Քո այր յերեսաց իմոց առաջնորդ Իսրայէլի։
5 ապա քո աթոռը Իսրայէլի վրայ յաւիտեան կանգուն կը պահեմ, ինչպէս խոստացել եմ քո հայր Դաւթին՝ ասելով, թէ՝ “Քո տոհմից առաջնորդ չի պակասելու Իսրայէլի գահի վրայ”:
5 Այն ատեն քու թագաւորութեանդ աթոռը Իսրայէլի վրայ յաւիտեան պիտի հաստատեմ, ինչպէս քու հօրդ Դաւիթին խոստացայ՝ ըսելով. ‘Իսրայէլի աթոռին վրայ քեզմէ մարդ պակաս պիտի չըլլայ’։
zohrab-1805▾ eastern-1994▾ western am▾
9:59:5 то Я поставлю царский престол твой над Израилем вовек, как Я сказал отцу твоему Давиду, говоря: >.
9:5 καὶ και and; even ἀναστήσω ανιστημι stand up; resurrect τὸν ο the θρόνον θρονος throne τῆς ο the βασιλείας βασιλεια realm; kingdom σου σου of you; your ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever καθὼς καθως just as / like ἐλάλησα λαλεω talk; speak τῷ ο the Δαυιδ δαβιδ Dabid; Thavith πατρί πατηρ father σου σου of you; your λέγων λεγω tell; declare οὐκ ου not ἐξαρθήσεταί εξαιρω lift out / up; remove σοι σοι you ἀνὴρ ανηρ man; husband ἡγούμενος ηγεομαι lead; consider ἐν εν in Ισραηλ ισραηλ.1 Israel
9:5 וַ wa וְ and הֲקִ֨מֹתִ֜י hᵃqˌimōṯˈî קום arise אֶת־ ʔeṯ- אֵת [object marker] כִּסֵּ֧א kissˈē כִּסֵּא seat מַֽמְלַכְתְּךָ֛ mˈamlaḵtᵊḵˈā מַמְלֶכֶת kingdom עַל־ ʕal- עַל upon יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to עֹלָ֑ם ʕōlˈām עֹולָם eternity כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] דִּבַּ֗רְתִּי dibbˈartî דבר speak עַל־ ʕal- עַל upon דָּוִ֤ד dāwˈiḏ דָּוִד David אָבִ֨יךָ֙ ʔāvˈîḵā אָב father לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לֹֽא־ lˈō- לֹא not יִכָּרֵ֤ת yikkārˈēṯ כרת cut לְךָ֙ lᵊḵˌā לְ to אִ֔ישׁ ʔˈîš אִישׁ man מֵ mē מִן from עַ֖ל ʕˌal עַל upon כִּסֵּ֥א kissˌē כִּסֵּא seat יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
9:5. ponam thronum regni tui super Israhel in sempiternum sicut locutus sum David patri tuo dicens non auferetur de genere tuo vir de solio IsrahelI will establish the throne of thy kingdom over Israel for ever, as I promised David, thy father, saying: There shall not fail a man of thy race upon the throne of Israel.
5. then I will establish the throne of thy kingdom over Israel for ever; according as I promised to David thy father, saying, There shall not fail thee a man upon the throne of Israel.
9:5. then I will set the throne of your kingdom over Israel forever, just as I promised your father David, saying: ‘A man from your stock shall not be taken away from the throne of Israel.’
Then I will establish the throne of thy kingdom upon Israel for ever, as I promised to David thy father, saying, There shall not fail thee a man upon the throne of Israel:

9:5 то Я поставлю царский престол твой над Израилем вовек, как Я сказал отцу твоему Давиду, говоря: <<не прекратится у тебя сидящий на престоле Израилевом>>.
9:5
καὶ και and; even
ἀναστήσω ανιστημι stand up; resurrect
τὸν ο the
θρόνον θρονος throne
τῆς ο the
βασιλείας βασιλεια realm; kingdom
σου σου of you; your
ἐπὶ επι in; on
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
καθὼς καθως just as / like
ἐλάλησα λαλεω talk; speak
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
πατρί πατηρ father
σου σου of you; your
λέγων λεγω tell; declare
οὐκ ου not
ἐξαρθήσεταί εξαιρω lift out / up; remove
σοι σοι you
ἀνὴρ ανηρ man; husband
ἡγούμενος ηγεομαι lead; consider
ἐν εν in
Ισραηλ ισραηλ.1 Israel
9:5
וַ wa וְ and
הֲקִ֨מֹתִ֜י hᵃqˌimōṯˈî קום arise
אֶת־ ʔeṯ- אֵת [object marker]
כִּסֵּ֧א kissˈē כִּסֵּא seat
מַֽמְלַכְתְּךָ֛ mˈamlaḵtᵊḵˈā מַמְלֶכֶת kingdom
עַל־ ʕal- עַל upon
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
עֹלָ֑ם ʕōlˈām עֹולָם eternity
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבַּ֗רְתִּי dibbˈartî דבר speak
עַל־ ʕal- עַל upon
דָּוִ֤ד dāwˈiḏ דָּוִד David
אָבִ֨יךָ֙ ʔāvˈîḵā אָב father
לֵ lē לְ to
אמֹ֔ר ʔmˈōr אמר say
לֹֽא־ lˈō- לֹא not
יִכָּרֵ֤ת yikkārˈēṯ כרת cut
לְךָ֙ lᵊḵˌā לְ to
אִ֔ישׁ ʔˈîš אִישׁ man
מֵ mē מִן from
עַ֖ל ʕˌal עַל upon
כִּסֵּ֥א kissˌē כִּסֵּא seat
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
9:5. ponam thronum regni tui super Israhel in sempiternum sicut locutus sum David patri tuo dicens non auferetur de genere tuo vir de solio Israhel
I will establish the throne of thy kingdom over Israel for ever, as I promised David, thy father, saying: There shall not fail a man of thy race upon the throne of Israel.
5. then I will establish the throne of thy kingdom over Israel for ever; according as I promised to David thy father, saying, There shall not fail thee a man upon the throne of Israel.
9:5. then I will set the throne of your kingdom over Israel forever, just as I promised your father David, saying: ‘A man from your stock shall not be taken away from the throne of Israel.’
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:5: I will establish: Kg1 2:4, Kg1 6:12, Kg1 8:15, Kg1 8:20; Sa2 7:12, Sa2 7:16; Ch1 22:9, Ch1 22:10; Psa 89:28-39; Psa 132:11, Psa 132:12
John Gill
Then I will establish the throne of thy kingdom upon Israel for ever,.... In a succession in his posterity, until the coming of the Messiah:
as I promised unto David thy father, saying, there shall not fail thee a man upon the throne of Israel; not fail one of his posterity to sit upon it; see 2Kings 7:12.
John Wesley
Then - Upon that condition; for my promise to David was conditional.
9:69:6: Ապա թէ դառնալով դառնայցէք դուք եւ որդիք ձեր յինէն. եւ ո՛չ պահիցէք դուք զպատուիրանս իմ եւ զհրամանս իմ զոր ետ Մովսէս առաջի ձեր. եւ երթայցէք եւ ծառայիցէք աստուածոց օտարաց՝ եւ երկիր պագանիցէք նոցա,
6 Իսկ եթէ դուք եւ ձեր որդիները ինձնից խոտորուէք, չպահէք իմ պատուիրաններն ու հրամանները, որ Մովսէսը տուեց ձեզ, գնաք ու ծառայէք օտար աստուածներին, երկրպագէք նրանց, ապա երկրի երեսից կը ջնջեմ Իսրայէլ աշխարհը, որ տուել եմ նրանց:
6 Բայց եթէ դուք կամ ձեր որդիները ինձմէ խոտորիք ու ձեր առջեւ դրուած պատուիրանքներս ու կանոններս չպահէք ու երթաք ուրիշ աստուածներու ծառայութիւն ընէք եւ անոնց երկրպագութիւն ընէք
Ապա թէ դառնալով դառնայցէք դուք եւ որդիք ձեր յինէն, եւ ոչ պահիցէք դուք զպատուիրանս իմ եւ զհրամանս իմ զոր [217]ետ Մովսէս`` առաջի ձեր, եւ երթայցէք եւ ծառայիցէք աստուածոց օտարաց եւ երկիր պագանիցէք նոցա:

9:6: Ապա թէ դառնալով դառնայցէք դուք եւ որդիք ձեր յինէն. եւ ո՛չ պահիցէք դուք զպատուիրանս իմ եւ զհրամանս իմ զոր ետ Մովսէս առաջի ձեր. եւ երթայցէք եւ ծառայիցէք աստուածոց օտարաց՝ եւ երկիր պագանիցէք նոցա,
6 Իսկ եթէ դուք եւ ձեր որդիները ինձնից խոտորուէք, չպահէք իմ պատուիրաններն ու հրամանները, որ Մովսէսը տուեց ձեզ, գնաք ու ծառայէք օտար աստուածներին, երկրպագէք նրանց, ապա երկրի երեսից կը ջնջեմ Իսրայէլ աշխարհը, որ տուել եմ նրանց:
6 Բայց եթէ դուք կամ ձեր որդիները ինձմէ խոտորիք ու ձեր առջեւ դրուած պատուիրանքներս ու կանոններս չպահէք ու երթաք ուրիշ աստուածներու ծառայութիւն ընէք եւ անոնց երկրպագութիւն ընէք
zohrab-1805▾ eastern-1994▾ western am▾
9:69:6 Если же вы и сыновья ваши отступите от Меня и не будете соблюдать заповедей Моих и уставов Моих, которые Я дал вам, и пойдете и станете служить иным богам и поклоняться им,
9:6 ἐὰν εαν and if; unless δὲ δε though; while ἀποστραφέντες αποστρεφω turn away; alienate ἀποστραφῆτε αποστρεφω turn away; alienate ὑμεῖς υμεις you καὶ και and; even τὰ ο the τέκνα τεκνον child ὑμῶν υμων your ἀπ᾿ απο from; away ἐμοῦ εμου my καὶ και and; even μὴ μη not φυλάξητε φυλασσω guard; keep τὰς ο the ἐντολάς εντολη direction; injunction μου μου of me; mine καὶ και and; even τὰ ο the προστάγματά προσταγμα of me; mine ἃ ος who; what ἔδωκεν διδωμι give; deposit Μωυσῆς μωσευς Mōseus; Mosefs ἐνώπιον ενωπιος in the face; facing ὑμῶν υμων your καὶ και and; even πορευθῆτε πορευομαι travel; go καὶ και and; even δουλεύσητε δουλευω give allegiance; subject θεοῖς θεος God ἑτέροις ετερος different; alternate καὶ και and; even προσκυνήσητε προσκυνεω worship αὐτοῖς αυτος he; him
9:6 אִם־ ʔim- אִם if שֹׁ֨וב šˌôv שׁוב return תְּשֻׁב֜וּן tᵊšuvˈûn שׁוב return אַתֶּ֤ם ʔattˈem אַתֶּם you וּ û וְ and בְנֵיכֶם֙ vᵊnêḵˌem בֵּן son מֵֽ mˈē מִן from אַחֲרַ֔י ʔaḥᵃrˈay אַחַר after וְ wᵊ וְ and לֹ֤א lˈō לֹא not תִשְׁמְרוּ֙ ṯišmᵊrˌû שׁמר keep מִצְוֹתַ֣י miṣwōṯˈay מִצְוָה commandment חֻקֹּתַ֔י ḥuqqōṯˈay חֻקָּה regulation אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֖תִּי nāṯˌattî נתן give לִ li לְ to פְנֵיכֶ֑ם fᵊnêḵˈem פָּנֶה face וַ wa וְ and הֲלַכְתֶּ֗ם hᵃlaḵtˈem הלך walk וַ wa וְ and עֲבַדְתֶּם֙ ʕᵃvaḏtˌem עבד work, serve אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other וְ wᵊ וְ and הִשְׁתַּחֲוִיתֶ֖ם hištaḥᵃwîṯˌem חוה bow down לָהֶֽם׃ lāhˈem לְ to
9:6. si autem aversione aversi fueritis vos et filii vestri non sequentes me nec custodientes mandata mea et caerimonias quas proposui vobis sed abieritis et colueritis deos alienos et adoraveritis eosBut if you and your children, revolting, shall turn away from following me, and will not keep my commandments, and my ceremonies, which I have set before you, but will go and worship strange gods, and adore them:
6. But if ye shall turn away from following me, ye or your children and not keep my commandments and my statutes which I have set before you, but shall go and serve other gods, and worship them:
9:6. But if you and your sons, wandering, will have turned away, not following me, and not keeping my commandments and my ceremonies, which I have proposed to you, but instead you go away, and you serve strange gods and adore them,
But if ye shall at all turn from following me, ye or your children, and will not keep my commandments [and] my statutes which I have set before you, but go and serve other gods, and worship them:

9:6 Если же вы и сыновья ваши отступите от Меня и не будете соблюдать заповедей Моих и уставов Моих, которые Я дал вам, и пойдете и станете служить иным богам и поклоняться им,
9:6
ἐὰν εαν and if; unless
δὲ δε though; while
ἀποστραφέντες αποστρεφω turn away; alienate
ἀποστραφῆτε αποστρεφω turn away; alienate
ὑμεῖς υμεις you
καὶ και and; even
τὰ ο the
τέκνα τεκνον child
ὑμῶν υμων your
ἀπ᾿ απο from; away
ἐμοῦ εμου my
καὶ και and; even
μὴ μη not
φυλάξητε φυλασσω guard; keep
τὰς ο the
ἐντολάς εντολη direction; injunction
μου μου of me; mine
καὶ και and; even
τὰ ο the
προστάγματά προσταγμα of me; mine
ἃ ος who; what
ἔδωκεν διδωμι give; deposit
Μωυσῆς μωσευς Mōseus; Mosefs
ἐνώπιον ενωπιος in the face; facing
ὑμῶν υμων your
καὶ και and; even
πορευθῆτε πορευομαι travel; go
καὶ και and; even
δουλεύσητε δουλευω give allegiance; subject
θεοῖς θεος God
ἑτέροις ετερος different; alternate
καὶ και and; even
προσκυνήσητε προσκυνεω worship
αὐτοῖς αυτος he; him
9:6
אִם־ ʔim- אִם if
שֹׁ֨וב šˌôv שׁוב return
תְּשֻׁב֜וּן tᵊšuvˈûn שׁוב return
אַתֶּ֤ם ʔattˈem אַתֶּם you
וּ û וְ and
בְנֵיכֶם֙ vᵊnêḵˌem בֵּן son
מֵֽ mˈē מִן from
אַחֲרַ֔י ʔaḥᵃrˈay אַחַר after
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
תִשְׁמְרוּ֙ ṯišmᵊrˌû שׁמר keep
מִצְוֹתַ֣י miṣwōṯˈay מִצְוָה commandment
חֻקֹּתַ֔י ḥuqqōṯˈay חֻקָּה regulation
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֖תִּי nāṯˌattî נתן give
לִ li לְ to
פְנֵיכֶ֑ם fᵊnêḵˈem פָּנֶה face
וַ wa וְ and
הֲלַכְתֶּ֗ם hᵃlaḵtˈem הלך walk
וַ wa וְ and
עֲבַדְתֶּם֙ ʕᵃvaḏtˌem עבד work, serve
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other
וְ wᵊ וְ and
הִשְׁתַּחֲוִיתֶ֖ם hištaḥᵃwîṯˌem חוה bow down
לָהֶֽם׃ lāhˈem לְ to
9:6. si autem aversione aversi fueritis vos et filii vestri non sequentes me nec custodientes mandata mea et caerimonias quas proposui vobis sed abieritis et colueritis deos alienos et adoraveritis eos
But if you and your children, revolting, shall turn away from following me, and will not keep my commandments, and my ceremonies, which I have set before you, but will go and worship strange gods, and adore them:
6. But if ye shall turn away from following me, ye or your children and not keep my commandments and my statutes which I have set before you, but shall go and serve other gods, and worship them:
9:6. But if you and your sons, wandering, will have turned away, not following me, and not keeping my commandments and my ceremonies, which I have proposed to you, but instead you go away, and you serve strange gods and adore them,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-9: (2: Пар. VII:19-22). Вторую и главную идею откровения выражают Божественные угрозы Израилю, земле его и храму в случае неверности израильтян Иегове и служения "богам иным"; угрозы эти по существу тождественны с возвещенными Израилю еще Моисеем (ср. Лев. XXVI:14; Втор. VIII:19; XXVIII:15, 37; XXIX:23-26). Исполнился этот Божественный приговор над народом и храмом впервые при разрушении Иерусалима и храма и пленении народа Навуходоносором (около 539: г. до Р. X.) (4: Цар. XXV:9: сл.) , окончательно же, уже после непринятия Израилем Мессии - Xриста Спасителя, в 70: г. по Р. X., когда вновь были разрушены Иерусалим и храм и народ иудейский прекратил бытие свое в качестве цельной самостоятельной национальности.
Albert Barnes: Notes on the Bible - 1834
9:6: At all turn - Rather, "If ye shall wholly turn from following Me." (See Ch2 7:19.) The Israelites were not to be cut off, except for an entire defection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:6: if ye: Sa1 2:30; Sa2 7:14-16; Ch1 28:9; Ch2 7:19-22, Ch2 15:2
go: Kg1 11:4-10; Jos 23:15, Jos 23:16
Geneva 1599
[But] if ye shall at all turn from following me, ye or your children, and will (b) not keep my commandments [and] my statutes which I have set before you, but go and serve other gods, and worship them:
(b) God declares that disobedience against him, is the cause of his displeasure, and so of all misery.
John Gill
But if you shall at all turn from following me, you or your children,.... From my worship, as the Targum; either Solomon or his successors, or the people of Israel and their posterity; should they turn their backs on God and his worship, meaning not in a single instance, or in some small degree; but as in the original, "if in turning ye turn" (e), that is, utterly, and entirely, or wholly turn from him and his worship to other gods, as follows:
and will not keep my commandments and my statutes, which I have set before you, but go and serve other gods, and worship them: neglecting the will and worship of God, go into idolatrous practices, as Solomon himself did.
(e) "si avertendo aversi fueritis", Pagninus, Montanus, &c.
9:79:7: բարձի՛ց զԻսրայէլ յերկրէն զոր ետու նոցա։ Եւ զտո՛ւնդ զայդ զոր սրբեցի անուան իմոյ՝ ընկեցի՛ց յերեսաց իմոց. եւ եղիցի Իսրայէլ յապականութիւն եւ ՚ի խօսս ընդ ամենայն ժողովուրդս.
7 Իմ անուան համար սրբագործուած այս տունը աչքից կը գցեմ, Իսրայէլը բոլոր ժողովուրդների մօտ խայտառակ ու ծաղրի առարկայ կը լինի:
7 Այն ատեն Իսրայէլը պիտի ջնջեմ այն երկրին վրայէն, որ իրենց տուի ու իմ անուանս համար այս սրբած տունս երեսէս պիտի ձգեմ եւ Իսրայէլ բոլոր ազգերուն մէջ առակ ու կատակի առարկայ պիտի ըլլայ։
բարձից զԻսրայէլ յերկրէն զոր ետու նոցա եւ զտունդ զայդ զոր սրբեցի անուան իմոյ` ընկեցից յերեսաց իմոց. եւ եղիցի Իսրայէլ [218]յապականութիւն եւ ի խօսս ընդ ամենայն ժողովուրդս:

9:7: բարձի՛ց զԻսրայէլ յերկրէն զոր ետու նոցա։ Եւ զտո՛ւնդ զայդ զոր սրբեցի անուան իմոյ՝ ընկեցի՛ց յերեսաց իմոց. եւ եղիցի Իսրայէլ յապականութիւն եւ ՚ի խօսս ընդ ամենայն ժողովուրդս.
7 Իմ անուան համար սրբագործուած այս տունը աչքից կը գցեմ, Իսրայէլը բոլոր ժողովուրդների մօտ խայտառակ ու ծաղրի առարկայ կը լինի:
7 Այն ատեն Իսրայէլը պիտի ջնջեմ այն երկրին վրայէն, որ իրենց տուի ու իմ անուանս համար այս սրբած տունս երեսէս պիտի ձգեմ եւ Իսրայէլ բոլոր ազգերուն մէջ առակ ու կատակի առարկայ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
9:79:7 то Я истреблю Израиля с лица земли, которую Я дал ему, и храм, который Я освятил имени Моему, отвергну от лица Моего, и будет Израиль притчею и посмешищем у всех народов.
9:7 καὶ και and; even ἐξαρῶ εξαιρω lift out / up; remove τὸν ο the Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away τῆς ο the γῆς γη earth; land ἧς ος who; what ἔδωκα διδωμι give; deposit αὐτοῖς αυτος he; him καὶ και and; even τὸν ο the οἶκον οικος home; household τοῦτον ουτος this; he ὃν ος who; what ἡγίασα αγιαζω hallow τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine ἀπορρίψω απορριπτω toss away ἐκ εκ from; out of προσώπου προσωπον face; ahead of μου μου of me; mine καὶ και and; even ἔσται ειμι be Ισραηλ ισραηλ.1 Israel εἰς εις into; for ἀφανισμὸν αφανισμος obscurity καὶ και and; even εἰς εις into; for λάλημα λαλημα into; for πάντας πας all; every τοὺς ο the λαούς λαος populace; population
9:7 וְ wᵊ וְ and הִכְרַתִּ֣י hiḵrattˈî כרת cut אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel מֵ mē מִן from עַ֨ל ʕˌal עַל upon פְּנֵ֤י pᵊnˈê פָּנֶה face הָ hā הַ the אֲדָמָה֙ ʔᵃḏāmˌā אֲדָמָה soil אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נָתַ֣תִּי nāṯˈattî נתן give לָהֶ֔ם lāhˈem לְ to וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בַּ֨יִת֙ bbˈayiṯ בַּיִת house אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הִקְדַּ֣שְׁתִּי hiqdˈaštî קדשׁ be holy לִ li לְ to שְׁמִ֔י šᵊmˈî שֵׁם name אֲשַׁלַּ֖ח ʔᵃšallˌaḥ שׁלח send מֵ mē מִן from עַ֣ל ʕˈal עַל upon פָּנָ֑י pānˈāy פָּנֶה face וְ wᵊ וְ and הָיָ֧ה hāyˈā היה be יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ lᵊ לְ to מָשָׁ֥ל māšˌāl מָשָׁל proverb וְ wᵊ וְ and לִ li לְ to שְׁנִינָ֖ה šᵊnînˌā שְׁנִינָה taunt בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הָ hā הַ the עַמִּֽים׃ ʕammˈîm עַם people
9:7. auferam Israhel de superficie terrae quam dedi eis et templum quod sanctificavi nomini meo proiciam a conspectu meo eritque Israhel in proverbium et in fabulam cunctis populisI will take away Israel from the face of the land which I have given them; and the temple which I have sanctified to my name, I will cast out of my sight; and Israel shall be a proverb, and a byword among all people.
7. then will I cut off Israel out of the land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight; and Israel shall be a proverb and a byword among all peoples:
9:7. then I will take away Israel from the face of the land, which I have given to them. And the temple, which I have sanctified to my name, I will cast out from my sight. And Israel will be a proverb and a parable among all the peoples.
Then will I cut off Israel out of the land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight; and Israel shall be a proverb and a byword among all people:

9:7 то Я истреблю Израиля с лица земли, которую Я дал ему, и храм, который Я освятил имени Моему, отвергну от лица Моего, и будет Израиль притчею и посмешищем у всех народов.
9:7
καὶ και and; even
ἐξαρῶ εξαιρω lift out / up; remove
τὸν ο the
Ισραηλ ισραηλ.1 Israel
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
ἧς ος who; what
ἔδωκα διδωμι give; deposit
αὐτοῖς αυτος he; him
καὶ και and; even
τὸν ο the
οἶκον οικος home; household
τοῦτον ουτος this; he
ὃν ος who; what
ἡγίασα αγιαζω hallow
τῷ ο the
ὀνόματί ονομα name; notable
μου μου of me; mine
ἀπορρίψω απορριπτω toss away
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
μου μου of me; mine
καὶ και and; even
ἔσται ειμι be
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
ἀφανισμὸν αφανισμος obscurity
καὶ και and; even
εἰς εις into; for
λάλημα λαλημα into; for
πάντας πας all; every
τοὺς ο the
λαούς λαος populace; population
9:7
וְ wᵊ וְ and
הִכְרַתִּ֣י hiḵrattˈî כרת cut
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מֵ mē מִן from
עַ֨ל ʕˌal עַל upon
פְּנֵ֤י pᵊnˈê פָּנֶה face
הָ hā הַ the
אֲדָמָה֙ ʔᵃḏāmˌā אֲדָמָה soil
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נָתַ֣תִּי nāṯˈattî נתן give
לָהֶ֔ם lāhˈem לְ to
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בַּ֨יִת֙ bbˈayiṯ בַּיִת house
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הִקְדַּ֣שְׁתִּי hiqdˈaštî קדשׁ be holy
לִ li לְ to
שְׁמִ֔י šᵊmˈî שֵׁם name
אֲשַׁלַּ֖ח ʔᵃšallˌaḥ שׁלח send
מֵ mē מִן from
עַ֣ל ʕˈal עַל upon
פָּנָ֑י pānˈāy פָּנֶה face
וְ wᵊ וְ and
הָיָ֧ה hāyˈā היה be
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
מָשָׁ֥ל māšˌāl מָשָׁל proverb
וְ wᵊ וְ and
לִ li לְ to
שְׁנִינָ֖ה šᵊnînˌā שְׁנִינָה taunt
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הָ hā הַ the
עַמִּֽים׃ ʕammˈîm עַם people
9:7. auferam Israhel de superficie terrae quam dedi eis et templum quod sanctificavi nomini meo proiciam a conspectu meo eritque Israhel in proverbium et in fabulam cunctis populis
I will take away Israel from the face of the land which I have given them; and the temple which I have sanctified to my name, I will cast out of my sight; and Israel shall be a proverb, and a byword among all people.
7. then will I cut off Israel out of the land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight; and Israel shall be a proverb and a byword among all peoples:
9:7. then I will take away Israel from the face of the land, which I have given to them. And the temple, which I have sanctified to my name, I will cast out from my sight. And Israel will be a proverb and a parable among all the peoples.
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Adam Clarke: Commentary on the Bible - 1831
9:7: A proverb and a by - word among all people - And so they are to the present; the unbelieving Jews, the stubborn, stiff-necked Jews, are words still in common use. They forsook the Lord, rejected his Christ, and are cast off, their temple destroyed, and they scattered over the face of the earth.
3 Kings (1 Kings) 9:9
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:7: will I cut: Lev 18:24-28; Deu 4:26, Deu 29:26-28; Kg2 17:20-23, Kg2 25:9, Kg2 25:21; Jer 7:15; Jer 24:9; Eze 33:27-29; Luk 21:24
this house: Kg1 9:3; Kg2 25:9; Ch2 7:20, Ch2 36:19; Jer 7:4-14, Jer 26:6, Jer 26:18, Jer 52:13; Lam 2:6, Lam 2:7; Eze 24:21; Mic 3:12; Mat 24:2; Luk 21:24
and Israel: Deu 28:37; Neh 4:1-4; Psa 44:14; Isa 65:15; Jer 24:9; Lam 2:15, Lam 2:16; Joe 2:17
Geneva 1599
Then will I cut off Israel out of the land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight; and Israel shall be a (c) proverb and a byword among all people:
(c) The world will make a mockery of you for the vile contempt and abusing of God's most liberal benefit.
John Gill
Then will I cut off Israel out of the land I have given them,.... Suffer them to be carried captive into other lands, as the ten tribes were into Assyria, and the two tribes to Babylon; which is called a plucking them up by the roots in 2Chron 7:20.
and this house, which I have hallowed for my name, will I cast out of my sight: as it was when burnt by Nebuchadnezzar:
and Israel shall be a proverb and a byword among all people; both for their sins and for their miseries; see Deut 28:37, in 2Chron 7:20 the house or temple is said to be made a proverb of.
9:89:8: եւ տունդ բարձրացեալ՝ ՚ի զրոյցս. ամենայն որ անցանիցէ առ դովաւ՝ զարմասցի, եւ շըչեսցէ եւ ասասցէ. Ընդէ՞ր արար Տէր ա՛յսպէս երկրիս այսմիկ եւ տանս այսմիկ[3557]։ [3557] Ոմանք. Որ անցանէ առ դովաւ։
8 Եւ եթէ այս բարձր տան կողքից ամէն անցնող զարմանալով ու սուլելով հարց տայ, թէ՝ “Ինչո՞ւ է Տէրն այսպէս արել այս երկիրն ու այս տունը”,
8 Այս բարձր տանը համար ամէն քովէն անցնողը պիտի զարմանայ ու սուլելով պիտի ըսէ. ‘Տէրը ինչո՞ւ համար այս երկրին ու այս տանը այսպէս ըրաւ’։
Եւ տունդ բարձրացեալ` ի զրոյցս. ամենայն որ անցանիցէ առ դովաւ` զարմասցի եւ շչեսցէ եւ ասասցէ. Ընդէ՞ր արար Տէր այսպէս երկրիս այսմիկ եւ տանս այսմիկ:

9:8: եւ տունդ բարձրացեալ՝ ՚ի զրոյցս. ամենայն որ անցանիցէ առ դովաւ՝ զարմասցի, եւ շըչեսցէ եւ ասասցէ. Ընդէ՞ր արար Տէր ա՛յսպէս երկրիս այսմիկ եւ տանս այսմիկ[3557]։
[3557] Ոմանք. Որ անցանէ առ դովաւ։
8 Եւ եթէ այս բարձր տան կողքից ամէն անցնող զարմանալով ու սուլելով հարց տայ, թէ՝ “Ինչո՞ւ է Տէրն այսպէս արել այս երկիրն ու այս տունը”,
8 Այս բարձր տանը համար ամէն քովէն անցնողը պիտի զարմանայ ու սուլելով պիտի ըսէ. ‘Տէրը ինչո՞ւ համար այս երկրին ու այս տանը այսպէս ըրաւ’։
zohrab-1805▾ eastern-1994▾ western am▾
9:89:8 И о храме сем высоком всякий, проходящий мимо его, ужаснется и свистнет, и скажет: >
9:8 καὶ και and; even ὁ ο the οἶκος οικος home; household οὗτος ουτος this; he ὁ ο the ὑψηλός υψηλος high; lofty πᾶς πας all; every ὁ ο the διαπορευόμενος διαπορευομαι travel through δι᾿ δια through; because of αὐτοῦ αυτος he; him ἐκστήσεται εξιστημι astonish; beside yourself καὶ και and; even συριεῖ συριζω and; even ἐροῦσιν ερεω.1 state; mentioned ἕνεκα ενεκα for the sake of; on account of τίνος τις.1 who?; what? ἐποίησεν ποιεω do; make κύριος κυριος lord; master οὕτως ουτως so; this way τῇ ο the γῇ γη earth; land ταύτῃ ουτος this; he καὶ και and; even τῷ ο the οἴκῳ οικος home; household τούτῳ ουτος this; he
9:8 וְ wᵊ וְ and הַ ha הַ the בַּ֤יִת bbˈayiṯ בַּיִת house הַ ha הַ the זֶּה֙ zzˌeh זֶה this יִהְיֶ֣ה yihyˈeh היה be עֶלְיֹ֔ון ʕelyˈôn עֶלְיֹון upper כָּל־ kol- כֹּל whole עֹבֵ֥ר ʕōvˌēr עבר pass עָלָ֖יו ʕālˌāʸw עַל upon יִשֹּׁ֣ם yiššˈōm שׁמם be desolate וְ wᵊ וְ and שָׁרָ֑ק šārˈāq שׁרק whistle וְ wᵊ וְ and אָמְר֗וּ ʔāmᵊrˈû אמר say עַל־ ʕal- עַל upon מֶ֨ה mˌeh מָה what עָשָׂ֤ה ʕāśˈā עשׂה make יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH כָּ֔כָה kˈāḵā כָּכָה thus לָ lā לְ to † הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this וְ wᵊ וְ and לַ la לְ to † הַ the בַּ֥יִת bbˌayiṯ בַּיִת house הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
9:8. et domus haec erit in exemplum omnis qui transierit per eam stupebit et sibilabit et dicet quare fecit Dominus sic terrae huic et domui huicAnd this house shall be made an example of: every one that shall pass by it, shall be astonished, and shall hiss, and say: Why hath the Lord done thus to this land, and to this house?
8. And though this house be so high, yet shall every one that passeth by be astonished, and shall hiss; and they shall say, Why hath the LORD done thus unto this land, and to this house?
9:8. And this house will become an example: anyone who passes by it will be stupefied, and he will hiss and say, ‘Why has the Lord acted in this way to this land and to this house?’
And at this house, [which] is high, every one that passeth by it shall be astonished, and shall hiss; and they shall say, Why hath the LORD done thus unto this land, and to this house:

9:8 И о храме сем высоком всякий, проходящий мимо его, ужаснется и свистнет, и скажет: <<за что Господь поступил так с сею землею и с сим храмом?>>
9:8
καὶ και and; even
ὁ ο the
οἶκος οικος home; household
οὗτος ουτος this; he
ὁ ο the
ὑψηλός υψηλος high; lofty
πᾶς πας all; every
ὁ ο the
διαπορευόμενος διαπορευομαι travel through
δι᾿ δια through; because of
αὐτοῦ αυτος he; him
ἐκστήσεται εξιστημι astonish; beside yourself
καὶ και and; even
συριεῖ συριζω and; even
ἐροῦσιν ερεω.1 state; mentioned
ἕνεκα ενεκα for the sake of; on account of
τίνος τις.1 who?; what?
ἐποίησεν ποιεω do; make
κύριος κυριος lord; master
οὕτως ουτως so; this way
τῇ ο the
γῇ γη earth; land
ταύτῃ ουτος this; he
καὶ και and; even
τῷ ο the
οἴκῳ οικος home; household
τούτῳ ουτος this; he
9:8
וְ wᵊ וְ and
הַ ha הַ the
בַּ֤יִת bbˈayiṯ בַּיִת house
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
יִהְיֶ֣ה yihyˈeh היה be
עֶלְיֹ֔ון ʕelyˈôn עֶלְיֹון upper
כָּל־ kol- כֹּל whole
עֹבֵ֥ר ʕōvˌēr עבר pass
עָלָ֖יו ʕālˌāʸw עַל upon
יִשֹּׁ֣ם yiššˈōm שׁמם be desolate
וְ wᵊ וְ and
שָׁרָ֑ק šārˈāq שׁרק whistle
וְ wᵊ וְ and
אָמְר֗וּ ʔāmᵊrˈû אמר say
עַל־ ʕal- עַל upon
מֶ֨ה mˌeh מָה what
עָשָׂ֤ה ʕāśˈā עשׂה make
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
כָּ֔כָה kˈāḵā כָּכָה thus
לָ lā לְ to
† הַ the
אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
וְ wᵊ וְ and
לַ la לְ to
† הַ the
בַּ֥יִת bbˌayiṯ בַּיִת house
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
9:8. et domus haec erit in exemplum omnis qui transierit per eam stupebit et sibilabit et dicet quare fecit Dominus sic terrae huic et domui huic
And this house shall be made an example of: every one that shall pass by it, shall be astonished, and shall hiss, and say: Why hath the Lord done thus to this land, and to this house?
8. And though this house be so high, yet shall every one that passeth by be astonished, and shall hiss; and they shall say, Why hath the LORD done thus unto this land, and to this house?
9:8. And this house will become an example: anyone who passes by it will be stupefied, and he will hiss and say, ‘Why has the Lord acted in this way to this land and to this house?’
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:8: The Hebrew text runs - "And this house shall be high: every one," etc. The meaning appears to be, "This house shall be high" (i. e., conspicuous) "in its ruin as in its glory."
And shall hiss - In contempt. This expression first appears in the time of Hezekiah Ch2 29:8; Mic 6:16. It is especially familiar to Jeremiah (Jer 18:16; Jer 19:8, etc.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:8: at: Ch2 7:21; Isa 64:11; Jer 19:8, Jer 49:17, Jer 50:13; Dan 9:12
Why: Deu 29:24-26; Jer 22:8, Jer 22:9, Jer 22:28
John Gill
And at this house which is high,.... The house of the most High, as some render it, and in high esteem, fame, and glory, as well as it was built on an high hill, and was itself one hundred and twenty cubits high, 2Chron 3:4, the Targum is,
"and this house which was high shall be destroyed:''
everyone that passeth by it shall be astonished; at the ruins of the temple, and of the city of Jerusalem, which had been so magnificent:
and shall hiss; in scorn and derision of the people of Israel, rejoicing in their ruin:
and they shall say, why hath the Lord done thus unto this land, and to this house? or suffered it to be done, to lie thus in waste and ruins; a land in which it had been said he delighted, and looked unto from one end of the year to the other, and a house he had taken up his dwelling in; surely something more than ordinary, they suggest, must be the cause of all this.
John Wesley
High - Glorious and renowned. Astonished - At its unexpected and wonderful ruin. Hiss - By way of contempt and derision.
Robert Jamieson, A. R. Fausset and David Brown
this house, which is high--"high," either in point of situation, for it was built on a hill, and therefore conspicuous to every beholder; or "high" in respect to privilege, honor, and renown; or this "house of the Most High," notwithstanding all its beauty and magnificence, shall be destroyed, and remain in such a state of ruin and degradation as to be a striking monument of the just judgment of God. The record of this second vision, in which were rehearsed the conditions of God's covenant with Solomon and the consequences of breaking them, is inserted here as a proper introduction to the narrative about to be given of this king's commercial enterprises and ambitious desire for worldly glory; for this king, by encouraging an influx of foreign people and a taste for foreign luxuries, rapidly corrupted his own mind and that of this subjects, so that they turned from following God, they and their children (3Kings 9:6).
9:99:9: Եւ ասասցեն. Փոխանակ զի թողին զՏէր Աստուած իւրեանց որ եհան զհարս նոցա յԵգիպտոսէ ՚ի տանէ ծառայութեան, եւ բո՛ւռն հարին զաստուածոց օտարաց, եւ երկիր պագին նոցա եւ ծառայեցին նոցա. վասն այնորիկ ած Տէր ՚ի վերայ դոցա զամենայն չարիսդ զայդոսիկ։ Յա՛յնժամ եհան Սողոմոն զդուստրն փարաւոնի ՚ի քաղաքէ Դաւթի ՚ի տունն իւր՝ զոր շինեա՛ց իւր։
9 ապա նրան պիտի պատասխանեն. “Քանի որ նրանք լքեցին իրենց Տէր Աստծուն, որը նրանց հայրերին դուրս էր բերել Եգիպտոսից, ստրկութեան տնից, իսկ իրենք յարեցին օտար աստուածներին, երկրպագեցին ու ծառայեցին նրանց, այդ պատճառով էլ Տէրը նրանց վրայ թափեց այս ամբողջ չարիքը”»: Այն ժամանակ Սողոմոնը փարաւոնի դստերը հանեց Դաւթի քաղաքից ու բերեց իր կառուցած տունը:
9 Անոնց պիտի ըսեն. ‘Վասն զի անոնք իրենց Տէր Աստուածը թողուցին, որ անոնց հայրերը Եգիպտոսի երկրէն հաներ էր եւ ուրիշ աստուածներու յարեցան եւ անոնց երկրպագութիւն ու ծառայութիւն ըրին. այս պատճառով Տէրը անոնց վրայ այս բոլոր չարիքները բերաւ’»։
Եւ ասասցեն. Փոխանակ զի թողին զՏէր Աստուած իւրեանց որ եհան զհարս նոցա յԵգիպտոսէ ի տանէ ծառայութեան, եւ բուռն հարին զաստուածոց օտարաց, եւ երկիր պագին նոցա եւ ծառայեցին նոցա, վասն այնորիկ ած Տէր ի վերայ դոցա զամենայն չարիսդ զայդոսիկ: [219]Յայնժամ եհան Սողոմոն զդուստրն փարաւոնի ի քաղաքէ Դաւթի ի տուն իւր` զոր շինեաց իւր:

9:9: Եւ ասասցեն. Փոխանակ զի թողին զՏէր Աստուած իւրեանց որ եհան զհարս նոցա յԵգիպտոսէ ՚ի տանէ ծառայութեան, եւ բո՛ւռն հարին զաստուածոց օտարաց, եւ երկիր պագին նոցա եւ ծառայեցին նոցա. վասն այնորիկ ած Տէր ՚ի վերայ դոցա զամենայն չարիսդ զայդոսիկ։ Յա՛յնժամ եհան Սողոմոն զդուստրն փարաւոնի ՚ի քաղաքէ Դաւթի ՚ի տունն իւր՝ զոր շինեա՛ց իւր։
9 ապա նրան պիտի պատասխանեն. “Քանի որ նրանք լքեցին իրենց Տէր Աստծուն, որը նրանց հայրերին դուրս էր բերել Եգիպտոսից, ստրկութեան տնից, իսկ իրենք յարեցին օտար աստուածներին, երկրպագեցին ու ծառայեցին նրանց, այդ պատճառով էլ Տէրը նրանց վրայ թափեց այս ամբողջ չարիքը”»: Այն ժամանակ Սողոմոնը փարաւոնի դստերը հանեց Դաւթի քաղաքից ու բերեց իր կառուցած տունը:
9 Անոնց պիտի ըսեն. ‘Վասն զի անոնք իրենց Տէր Աստուածը թողուցին, որ անոնց հայրերը Եգիպտոսի երկրէն հաներ էր եւ ուրիշ աստուածներու յարեցան եւ անոնց երկրպագութիւն ու ծառայութիւն ըրին. այս պատճառով Տէրը անոնց վրայ այս բոլոր չարիքները բերաւ’»։
zohrab-1805▾ eastern-1994▾ western am▾
9:99:9 И скажут: >.
9:9 καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐγκατέλιπον εγκαταλειπω abandon; leave behind κύριον κυριος lord; master θεὸν θεος God αὐτῶν αυτος he; him ὃς ος who; what ἐξήγαγεν εξαγω lead out; bring out τοὺς ο the πατέρας πατηρ father αὐτῶν αυτος he; him ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐξ εκ from; out of οἴκου οικος home; household δουλείας δουλεια service καὶ και and; even ἀντελάβοντο αντιλαμβανω relieve; lay hold of θεῶν θεος God ἀλλοτρίων αλλοτριος another's; stranger καὶ και and; even προσεκύνησαν προσκυνεω worship αὐτοῖς αυτος he; him καὶ και and; even ἐδούλευσαν δουλευω give allegiance; subject αὐτοῖς αυτος he; him διὰ δια through; because of τοῦτο ουτος this; he ἐπήγαγεν επαγω instigate; bring on κύριος κυριος lord; master ἐπ᾿ επι in; on αὐτοὺς αυτος he; him τὴν ο the κακίαν κακια badness; vice ταύτην ουτος this; he [a] τότε τοτε at that ἀνήγαγεν αναγω lead up; head up Σαλωμων σαλωμων the θυγατέρα θυγατηρ daughter Φαραω φαραω Pharaō; Farao ἐκ εκ from; out of πόλεως πολις city Δαυιδ δαβιδ Dabid; Thavith εἰς εις into; for οἶκον οικος home; household αὐτοῦ αυτος he; him ὃν ος who; what ᾠκοδόμησεν οικοδομεω build ἑαυτῷ εαυτου of himself; his own ἐν εν in ταῖς ο the ἡμέραις ημερα day ἐκείναις εκεινος that
9:9 וְ wᵊ וְ and אָמְר֗וּ ʔāmᵊrˈû אמר say עַל֩ ʕˌal עַל upon אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָזְב֜וּ ʕāzᵊvˈû עזב leave אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵיהֶ֗ם ʔᵉlōhêhˈem אֱלֹהִים god(s) אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הֹוצִ֣יא hôṣˈî יצא go out אֶת־ ʔeṯ- אֵת [object marker] אֲבֹתָם֮ ʔᵃvōṯām אָב father מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַיִם֒ miṣrayˌim מִצְרַיִם Egypt וַֽ wˈa וְ and יַּחֲזִ֨קוּ֙ yyaḥᵃzˈiqû חזק be strong בֵּ bē בְּ in אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other וַו *wa וְ and יִּשְׁתַּחֲו֥וּישׁתחו *yyištaḥᵃwˌû חוה bow down לָהֶ֖ם lāhˌem לְ to וַ wa וְ and יַּעַבְדֻ֑ם yyaʕavᵊḏˈum עבד work, serve עַל־ ʕal- עַל upon כֵּ֗ן kˈēn כֵּן thus הֵבִ֤יא hēvˈî בוא come יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the רָעָ֖ה rāʕˌā רָעָה evil הַ ha הַ the זֹּֽאת׃ פ zzˈōṯ . f זֹאת this
9:9. et respondebunt quia dereliquerunt Dominum Deum suum qui eduxit patres eorum de terra Aegypti et secuti sunt deos alienos et adoraverunt eos et coluerunt idcirco induxit Dominus super eos omne malum hocAnd they shall answer: Because they forsook the Lord their God, who brought their fathers out of the land of Egypt, and followed strange gods, and adored them, and worshipped them: therefore hath the Lord brought upon them all this evil.
9. and they shall answer, Because they forsook the LORD their God, which brought forth their fathers out of the land of Egypt, and laid hold on other gods, and worshipped them, and served them: therefore hath the LORD brought all this evil upon them.
9:9. And they will respond: ‘Because they abandoned the Lord their God, who led their fathers away from the land of Egypt, and they followed strange gods, and they adored them and served them. For this reason, the Lord led all this evil over them.’ ”
And they shall answer, Because they forsook the LORD their God, who brought forth their fathers out of the land of Egypt, and have taken hold upon other gods, and have worshipped them, and served them: therefore hath the LORD brought upon them all this evil:

9:9 И скажут: <<за то, что они оставили Господа Бога своего, Который вывел отцов их из земли Египетской, и приняли других богов, и поклонялись им и служили им,~--- за это навел на них Господь все сие бедствие>>.
9:9
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ἐγκατέλιπον εγκαταλειπω abandon; leave behind
κύριον κυριος lord; master
θεὸν θεος God
αὐτῶν αυτος he; him
ὃς ος who; what
ἐξήγαγεν εξαγω lead out; bring out
τοὺς ο the
πατέρας πατηρ father
αὐτῶν αυτος he; him
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἐξ εκ from; out of
οἴκου οικος home; household
δουλείας δουλεια service
καὶ και and; even
ἀντελάβοντο αντιλαμβανω relieve; lay hold of
θεῶν θεος God
ἀλλοτρίων αλλοτριος another's; stranger
καὶ και and; even
προσεκύνησαν προσκυνεω worship
αὐτοῖς αυτος he; him
καὶ και and; even
ἐδούλευσαν δουλευω give allegiance; subject
αὐτοῖς αυτος he; him
διὰ δια through; because of
τοῦτο ουτος this; he
ἐπήγαγεν επαγω instigate; bring on
κύριος κυριος lord; master
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
τὴν ο the
κακίαν κακια badness; vice
ταύτην ουτος this; he

[a]
τότε τοτε at that
ἀνήγαγεν αναγω lead up; head up
Σαλωμων σαλωμων the
θυγατέρα θυγατηρ daughter
Φαραω φαραω Pharaō; Farao
ἐκ εκ from; out of
πόλεως πολις city
Δαυιδ δαβιδ Dabid; Thavith
εἰς εις into; for
οἶκον οικος home; household
αὐτοῦ αυτος he; him
ὃν ος who; what
ᾠκοδόμησεν οικοδομεω build
ἑαυτῷ εαυτου of himself; his own
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ἐκείναις εκεινος that
9:9
וְ wᵊ וְ and
אָמְר֗וּ ʔāmᵊrˈû אמר say
עַל֩ ʕˌal עַל upon
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
עָזְב֜וּ ʕāzᵊvˈû עזב leave
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵיהֶ֗ם ʔᵉlōhêhˈem אֱלֹהִים god(s)
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הֹוצִ֣יא hôṣˈî יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
אֲבֹתָם֮ ʔᵃvōṯām אָב father
מֵ mē מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַיִם֒ miṣrayˌim מִצְרַיִם Egypt
וַֽ wˈa וְ and
יַּחֲזִ֨קוּ֙ yyaḥᵃzˈiqû חזק be strong
בֵּ bē בְּ in
אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s)
אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other
וַו
*wa וְ and
יִּשְׁתַּחֲו֥וּישׁתחו
*yyištaḥᵃwˌû חוה bow down
לָהֶ֖ם lāhˌem לְ to
וַ wa וְ and
יַּעַבְדֻ֑ם yyaʕavᵊḏˈum עבד work, serve
עַל־ ʕal- עַל upon
כֵּ֗ן kˈēn כֵּן thus
הֵבִ֤יא hēvˈî בוא come
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ hā הַ the
רָעָ֖ה rāʕˌā רָעָה evil
הַ ha הַ the
זֹּֽאת׃ פ zzˈōṯ . f זֹאת this
9:9. et respondebunt quia dereliquerunt Dominum Deum suum qui eduxit patres eorum de terra Aegypti et secuti sunt deos alienos et adoraverunt eos et coluerunt idcirco induxit Dominus super eos omne malum hoc
And they shall answer: Because they forsook the Lord their God, who brought their fathers out of the land of Egypt, and followed strange gods, and adored them, and worshipped them: therefore hath the Lord brought upon them all this evil.
9. and they shall answer, Because they forsook the LORD their God, which brought forth their fathers out of the land of Egypt, and laid hold on other gods, and worshipped them, and served them: therefore hath the LORD brought all this evil upon them.
9:9. And they will respond: ‘Because they abandoned the Lord their God, who led their fathers away from the land of Egypt, and they followed strange gods, and they adored them and served them. For this reason, the Lord led all this evil over them.’ ”
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Adam Clarke: Commentary on the Bible - 1831
9:9: Have taken hold upon other gods - When an indigent person claims the protection of a superior, he casts himself down before him, and lays hold of his feet; and this expression is frequently used when there is no prostration: I have taken hold of thy feet. When a person is called into the presence of the Burman monarch, he is said to go to the golden foot. - Ward's Customs.
3 Kings (1 Kings) 9:10
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:9: Because: Deu 29:25-28; Ch2 7:22; Jer 2:10-13, Jer 2:19, Jer 5:19, Jer 16:10-13, Jer 50:7; Lam 2:16, Lam 2:17, Lam 4:13-15; Eze 36:17-20; Zep 1:4, Zep 1:5
therefore: Jer 12:7, Jer 12:8
John Gill
And they shall answer,.... Who were left in the land when others were carried captive, as were some by Nebuchadnezzar, and who were capable of making the following answer:
because they forsook the Lord; the worship of the Lord their God, as the Targum:
who brought forth their fathers out of the land Egypt; which is observed as an aggravation of their sin:
and have taken hold upon other gods: the gods of the people, as the Targum; of the Gentiles, who knew not the true God:
and have worshipped them, and served them: even idols of gold and silver, wood and stone; an instance of judicial blindness they were left unto, who had been favoured with a revelation from God:
therefore hath the Lord brought upon them all this evil; their idolatry was the cause of it, than which nothing is more provoking to God.
9:109:10: Եւ եղեւ յաւուրսն յայնոսիկ յա՛մս քսան զոր շինեաց Սողոմոն զերկոսին տունսն՝ զտունն Տեառն եւ զտունն արքայի[3558]։ [3558] Ոմանք. Ամս քսան զոր։
10 Քսան տարուայ ընթացքում, երբ Սողոմոնը կառուցում էր երկու տները՝ Տիրոջ տունն ու արքունի տունը,
10 Սողոմոն երկու տունը՝ Տէրոջը տունն ու թագաւորական տունը՝ քսան տարուան մէջ շինելէն ետքը,
Եւ եղեւ [220]յաւուրսն յայնոսիկ յամս քսան զոր`` շինեաց Սողոմոն զերկոսին տունսն` զտունն Տեառն եւ զտունն արքայի:

9:10: Եւ եղեւ յաւուրսն յայնոսիկ յա՛մս քսան զոր շինեաց Սողոմոն զերկոսին տունսն՝ զտունն Տեառն եւ զտունն արքայի[3558]։
[3558] Ոմանք. Ամս քսան զոր։
10 Քսան տարուայ ընթացքում, երբ Սողոմոնը կառուցում էր երկու տները՝ Տիրոջ տունն ու արքունի տունը,
10 Սողոմոն երկու տունը՝ Տէրոջը տունն ու թագաւորական տունը՝ քսան տարուան մէջ շինելէն ետքը,
zohrab-1805▾ eastern-1994▾ western am▾
9:109:10 По окончании двадцати лет, в которые Соломон построил два дома,~--- дом Господень и дом царский,~---
9:10 εἴκοσι εικοσι twenty ἔτη ετος year ἐν εν in οἷς ος who; what ᾠκοδόμησεν οικοδομεω build Σαλωμων σαλωμων the δύο δυο two οἴκους οικος home; household τὸν ο the οἶκον οικος home; household κυρίου κυριος lord; master καὶ και and; even τὸν ο the οἶκον οικος home; household τοῦ ο the βασιλέως βασιλευς monarch; king
9:10 וַ wa וְ and יְהִ֗י yᵊhˈî היה be מִ mi מִן from קְצֵה֙ qᵊṣˌē קָצֶה end עֶשְׂרִ֣ים ʕeśrˈîm עֶשְׂרִים twenty שָׁנָ֔ה šānˈā שָׁנָה year אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּנָ֥ה bānˌā בנה build שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon אֶת־ ʔeṯ- אֵת [object marker] שְׁנֵ֣י šᵊnˈê שְׁנַיִם two הַ ha הַ the בָּתִּ֑ים bbāttˈîm בַּיִת house אֶת־ ʔeṯ- אֵת [object marker] בֵּ֥ית bˌêṯ בַּיִת house יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בֵּ֥ית bˌêṯ בַּיִת house הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
9:10. expletis autem annis viginti postquam aedificaverat Salomon duas domos id est domum Domini et domum regisAnd when twenty years were ended, after Solomon had built the two houses; that is, the house of the Lord, and the house of the king,
10. And it came to pass at the end of twenty years, wherein Solomon had built the two houses, the house of the LORD and the king’s house,
9:10. Then, when twenty years were fulfilled, after Solomon had built the two houses, that is, the house of the Lord, and the house of the king,
And it came to pass at the end of twenty years, when Solomon had built the two houses, the house of the LORD, and the king' s house:

9:10 По окончании двадцати лет, в которые Соломон построил два дома,~--- дом Господень и дом царский,~---
9:10
εἴκοσι εικοσι twenty
ἔτη ετος year
ἐν εν in
οἷς ος who; what
ᾠκοδόμησεν οικοδομεω build
Σαλωμων σαλωμων the
δύο δυο two
οἴκους οικος home; household
τὸν ο the
οἶκον οικος home; household
κυρίου κυριος lord; master
καὶ και and; even
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
βασιλέως βασιλευς monarch; king
9:10
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
מִ mi מִן from
קְצֵה֙ qᵊṣˌē קָצֶה end
עֶשְׂרִ֣ים ʕeśrˈîm עֶשְׂרִים twenty
שָׁנָ֔ה šānˈā שָׁנָה year
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּנָ֥ה bānˌā בנה build
שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon
אֶת־ ʔeṯ- אֵת [object marker]
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
הַ ha הַ the
בָּתִּ֑ים bbāttˈîm בַּיִת house
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֥ית bˌêṯ בַּיִת house
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֥ית bˌêṯ בַּיִת house
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
9:10. expletis autem annis viginti postquam aedificaverat Salomon duas domos id est domum Domini et domum regis
And when twenty years were ended, after Solomon had built the two houses; that is, the house of the Lord, and the house of the king,
10. And it came to pass at the end of twenty years, wherein Solomon had built the two houses, the house of the LORD and the king’s house,
9:10. Then, when twenty years were fulfilled, after Solomon had built the two houses, that is, the house of the Lord, and the house of the king,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-14: Раздел этот стоит вне исторической связи с предыдущим. Несмотря на внешний блеск и богатство царствования Соломона, он, очевидно, не имел возможности иначе вознаградить Xирама, Тирского царя, за его услуги при постройках (ст. 11, V:7-12; 2: Пар. II:8-16), как уступкой ему части Израильской территории, в прямом противоречии с запрещением закона продавать землю навсегда (Лев. XXV:23), следовательно, и отчуждать как-либо часть ее. Соломон дал Xираму "20: городов в земле Галилейской", евр. Галил (ст. 11), LXX: Γαλιλαία, Vulg.: Galilaea. Это - не вся Галилея в позднейшем, новозаветном смысле - область между Самарией на юге и Ливаном на севере (И. Флавий, Иуд. война III, 3, 1; Лк. VIII:26; XVII:3; Деян. IX:26; Onomastic. 320), но только самая северная часть ее, первоначально назначенная в удел колену Неффалимову (Нав. XX:7; XXI:32), но остававшаяся в руках хананеян, преимущественно ими населенная и потому называвшаяся "Галилея язычников" (Исх. IX:1; Евр. VIII:23; Мф. IV:15). В этом могло заключаться некоторое оправдание поступка Соломона с городами. Впрочем, расположенные в бедной, невозделанной провинции они, естественно, не понравились Xираму, что он выразил в названии провинции именем Кавул (ст. 13). По объяснению И. Флавия (Древн. VIII, 5, 3), Кавул, Χάβαλον с финикийского значит "неугодное, неприятное" (ουκ αρέσκον). LXX передают евр. Кавул через собств. имя Χάβαλον, то через нарицат. όριον, слав.: предел (Xавуль), сближая, видимо, название это с евр. гебул (граница, предел). Нарицательное значение имени Кавул вообще неясно. - "Брат мой" (13) в обращениии Xирама к Соломону - не выражение интимности, а язык дипломатических сношений государей древних (ср. 3: Цар. XX:32; 1: Мак X:28; XI:30). Во 2: Пар. VIII:2: говорится, напротив, о том, что Xирам дал города Соломону и что последний обустроил их и поселил в них израильтян. Здесь же (ст. 14) - только о 120: талантах золота, присланных Xирамом Соломону.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Solomon and Hiram. B. C. 1001.

10 And it came to pass at the end of twenty years, when Solomon had built the two houses, the house of the LORD, and the king's house, 11 (Now Hiram the king of Tyre had furnished Solomon with cedar trees and fir trees, and with gold, according to all his desire,) that then king Solomon gave Hiram twenty cities in the land of Galilee. 12 And Hiram came out from Tyre to see the cities which Solomon had given him; and they pleased him not. 13 And he said, What cities are these which thou hast given me, my brother? And he called them the land of Cabul unto this day. 14 And Hiram sent to the king sixscore talents of gold.
What agreement was made between Solomon and Hiram, when the building-work was to be begun, we read before, ch. v. Here we have an account of their fair and friendly parting when the work was done. 1. Hiram made good his bargain to the utmost. He had furnished Solomon with materials for his buildings, according to all his desire (v. 11), and with gold, v. 15. So far was he from envying Solomon's growing greatness and reputation, and being jealous of him, that he helped to magnify him. Solomon's power, with Solomon's wisdom, needs not be dreaded by any of his neighbours. God honours him; therefore Hiram will. 2. Solomon, no doubt, made good his bargain, and gave Hiram food for his household, as was agreed, ch. v. 9. But here we are told that, over and above that, he gave him twenty cities (small ones we may suppose, like those mentioned here, v. 19) in the land of Galilee, v. 11. It should seem, these were not allotted to any of the tribes of Israel (for the border of Asher came up to them, Josh. xix. 27, which intimates that it did not include them), but continued in the hands of the natives till Solomon made himself master of them, and then made a present of them to Hiram. It becomes those that are great and good to be generous. Hiram came to see these cities, and did not like them (v. 12): They pleased him not. He called the country the land of Cabul, a Phoenician word (says Josephus) which signifies displeasing, v. 13. He therefore returned them to Solomon (as we find, 2 Chron. viii. 2), who repaired them, and then caused the children of Israel to inhabit them, which intimates that before they did not; but, when Solomon received back what he had given, no doubt he honourably gave Hiram an equivalent in something else. But what shall we think of this? Did Solomon act meanly in giving Hiram what was not worth his acceptance? Or was Hiram humoursome and hard to please? I am willing to believe it was neither the one nor the other. The country was truly valuable, and so were the cities in it, but not agreeable to Hiram's genius. The Tyrians were merchants, trading men, that lived in fine houses, and became rich by navigation, but knew not how to value a country that was fit for corn and pasture (that was business that lay out of their way); and therefore Hiram desired Solomon to take them again, he knew not what to do with them, and, if he would please to gratify him, let it be in his own element, by becoming his partner in trade, as we find he did, v. 27. Hiram, who was used to the clean streets of Tyre, could by no means agree with the miry lanes in the land of Cabul, whereas the best lands have commonly the worst roads through them. See how the providence of God suits both the accommodation of this earth to the various dispositions of men and the dispositions of men to the various accommodations of the earth, and all for the good of mankind in general. Some take delight in husbandry, and wonder what pleasure sailors can take on a rough sea; others take as much delight in navigation, and wonder what pleasure husbandmen can take in a dirty country, like the land of Cabul. It is so in many other instances, in which we may observe the wisdom of him whose all souls are and all lands.
Adam Clarke: Commentary on the Bible - 1831
9:10: At the end of twenty years - He employed seven years and a half in building the temple, and twelve years and a half in building the king's house; see Kg1 7:1; Ch2 8:1.
3 Kings (1 Kings) 9:11
Albert Barnes: Notes on the Bible - 1834
9:10: The "twenty years" are to be counted from the fourth year of Solomon, the year when he commenced the building of the temple. They are made up of the seven years employed in the work of the temple Kg1 6:38, and the thirteen years during which Solomon was building his own house Kg1 7:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:10: at the end of twenty: Kg1 9:1, Kg1 6:37, Kg1 6:38, Kg1 7:1; ch2 8:1-18
Carl Friedrich Keil and Franz Delitzsch

The Means by which the Buildings were Erected. - In order that all which still remained to be said concerning Solomon's buildings might be grouped together, different notices are introduced here, namely, as to his relation to Hiram, the erection of several fortresses, and the tributary labour, and also as to his maritime expeditions; and these heterogeneous materials are so arranged as to indicate the resources which enabled Solomon to erect so many and such magnificent buildings. These resources were: (1) his connection with king Hiram, who furnished him with building materials (3Kings 9:10-14); (2) the tributary labour which he raised in his kingdom (3Kings 9:15-25); (3) the maritime expedition to Ophir, which brought him great wealth (3Kings 9:26-28). But these notices are very condensed, and, as a comparison with the parallel account in 2 Chron 8 shows, are simply incomplete extracts from a more elaborate history. In the account of the tributary labour, the enumeration of the cities finished and fortified (3Kings 9:15-19) is interpolated; and the information concerning the support which was rendered to Solomon in the erection of his buildings by Hiram (3Kings 9:11-14), is merely supplementary to the account already given in 3Kings 9:5. 3Kings 9:24, 3Kings 9:25 point still more clearly to an earlier account, since they would be otherwise unintelligible. - In 2 Chron 8 the arrangement is a simpler one: the buildings are first of all enumerated in 2Chron 8:1-6, and the account of the tributary labour follows in 2Chron 8:7-11.
3Kings 9:10-14
The notices concerning Solomon's connection with Hiram are very imperfect; for 3Kings 9:14 does not furnish a conclusion either in form or substance. The notice in 2 Chron 8; 1:1-2:18 is still shorter, but it supplies an important addition to the account before us.
3Kings 9:10-14
3Kings 9:10, 3Kings 9:11 form one period. יתּן אז (then he gave) in 3Kings 9:11 introduces the apodosis to מק ויהי (and it came to pass, etc.) in 3Kings 9:10; and 3Kings 9:11 contains a circumstantial clause inserted as a parenthesis. Hiram had supported Solomon according to his desire with cedar wood and cypress wood, and with gold; and Solomon gave him in return, after his buildings were completed, twenty cities in the land of Galil. But these cities did not please Hiram. When he went out to see them, he said, "What kind of cities are these (מה in a contemptuous sense) which thou hast given me, my brother?" אחו as in 3Kings 20:32, 1 Macc. 10:18; 11:30, 2 Macc. 11:22, as a conventional expression used by princes in their intercourse with one another. "And he called the land Cabul unto this day;" i.e., it retained this name even to later times. The land of Galil is a part of the country which was afterwards known as Galilaea, namely, the northern portion of it, as is evident from the fact that in Josh 20:7; Josh 21:32, Kedes in the mountains of Naphtali, to the north-west of Lake Huleh, is distinguished from the kadesh in southern Palestine by the epithet בּגּליל. It is still more evident from 4Kings 15:29 and Is 9:1 and Galil embraced the northern part of the tribe of Naphtali; whilst the expression used by Isaiah, הגּוים גּליל, also shows that this district was for the most part inhabited by heathen (i.e., non-Israelites). The twenty cities in Galil, which Solomon gave to Hiram, certainly belonged therefore to the cities of the Canaanites mentioned in 2Kings 24:7; that is to say, they were cities occupied chiefly by a heathen population, and in all probability they were in a very bad condition. Consequently they did not please Hiram, and he gave to the district the contemptuous name of the land of Cabul. Of the various interpretations given to the word Cabul (see Ges. Thes. p. 656), the one proposed by Hiller (Onomast. p. 435), and adopted by Reland, Ges., Maurer, and others, viz., that it is a contraction of כּהבּוּל, sicut id quod evanuit tanquam nihil, has the most to support it, since this is the meaning required by the context. At the same time it is possible, and even probable, that it had originally a different signification, and is derived from כּבל = חבל in the sense of to pawn, as Gesenius and Dietrich suppose. This is favoured by the occurrence of the name Cabul in Josh 19:27, where it is probably derivable from כּבל, to fetter, and signifies literally a fortress or castle; but in this instance it has no connection with the land of Cabul, since it is still preserved in the village of Cabul to the south-east of Acre (see the Comm. on Josh. l.c.). The "land of Cabul" would therefore mean the pawned land; and in the mouths of the people this would be twisted into "good for nothing." In this case ויּקרא would have to be taken impersonally: "they called;" and the notice respecting this name would be simply an explanation of the way in which the people interpreted it. Hiram, however, did not retain this district, but gave it back to Solomon, who then completed the cities (2Chron 8:2).
(Note: This simple method of reconciling the account before us with the apparently discrepant notice in the Chronicles, concerning which even Movers (die biblische Chronik, p. 159) observes, that the chronicler interpolated it from a second (?) source, is so natural, that it is difficult to conceive how Bertheau can object to it; since he admits that the accounts in the books of Kings and Chronicles are incomplete extracts from common and more elaborate sources.)
The only way in which we can give to 3Kings 9:14 a meaning in harmony with the context, is by taking it as a supplementary explanation of וּבזּהב...נשּׂא...חירם in 3Kings 9:11, and so rendering ויּשׁלח as a pluperfect, as in 3Kings 7:13 : "Hiram had sent the king a hundred and twenty talents of gold." If we reckon the value of gold as being ten times the worth of silver, a hundred and twenty talents of gold would be 3,141, 600 thalers (about 471,240: Tr.). This is no doubt to be regarded as a loan, which Solomon obtained from Hiram to enable him to complete his buildings. Although David may have collected together the requisite amount of precious metals for the building of the temple, and Solomon had also very considerable yearly revenues, derived partly from tribute paid by subjugated nations and partly from trade, his buildings were so extensive, inasmuch as he erected a large number of cities beside the temple and his splendid palace (3Kings 9:15-19), that his revenues might not suffice for the completion of these costly works; and therefore, since he would not apply the consecrated treasures of the temple to the erection of cities and palaces, he might find himself compelled to procure a loan from the wealthy king Hiram, which he probably intended to cover by ceding to him twenty cities on the border of the Phoenician territory. But as these cities did not please the king of Tyre and he gave them back to Solomon, the latter will no doubt have repaid the amount borrowed during the last twenty years of his reign.
3Kings 9:15-23
Solomon's tribute service, and the building of the cities. (Cf. 2Chron 8:3-10.) The other means by which Solomon made it possible to erect so many buildings, was by compelling the remnants of the Canaanitish population that were still in the land to perform tributary labour. המּס דּבר יד, "this is the case with regard to the tribute." For מס העלה compare 3Kings 5:13. To the announcement of the object which Solomon had in view in raising tributary labourers, namely, to build, etc., there is immediately appended a list of all the buildings completed by him (3Kings 9:15-19); and it is not till 3Kings 9:20 that we have more precise details concerning the tribute itself. Millo, the wall of Jerusalem, and the cities enumerated, are for the most part not new buildings, but simply fortifications, or the completion of buildings already in existence. David had already built the castle of Millo and the wall of Jerusalem (2Kings 5:9); so that Solomon's building was in both cases merely fortifying more strongly. On Millo see the fuller remarks at 2Kings 5:9; and on the building of the wall, those at 3Kings 3:1 and 3Kings 11:27. As Solomon thereby closed the breach of the city of David according to 3Kings 11:27, he probably extended the city wall so as to enclose the temple mountain; and he may possibly have also surrounded the lower city with a wall, since David had only built a fortification round about the upper city upon Zion (see at 2Kings 5:9). - Hazor: an old royal city of the Canaanites above Lake Huleh, which has not yet been discovered (see at Josh 11:1). Megiddo, i.e., Lejun (see at 3Kings 4:12). Gezer: also an old Canaanitish royal city, which stood close to the Philistian frontier, probably on the site of the present village of el Kubab (see at Josh 10:33).
3Kings 9:16
This city had been taken and burned down by the king of Egypt; its Canaanitish inhabitants had been put to death; and the city itself had been given as a marriage portion to his daughter who was married to Solomon. Nothing is known concerning the occasion and object of Pharaoh's warlike expedition against this city. The conjecture of Thenius, that the Canaanitish inhabitants of Gezer had drawn upon themselves the vengeance of Pharaoh, mentioned here, through a piratical raid upon the Egyptian coast, is open to this objection, that according to all accounts concerning its situation, Gezer was not situated near the sea-coast, but very far inland.
3Kings 9:17
This city Solomon built: i.e., he not only rebuilt it, but also fortified it. He did the same also to Lower Bethhoron, i.e., Beit-Ur Tachta, on the western slope of the mountains, four hours' journey from Gibeon. According to 2Chron 8:5, Solomon also fortified Upper Bethhoron, which was separated by a deep wady from Lower Bethhoron, that lay to the west (see Comm. on Josh 10:10 and Josh 16:3). The two Bethhorons and Gezer were very important places for the protection of the mountainous country of Benjamin, Ephraim, and Judah against hostile invasions from the Philistian plain. The situation of Megiddo on the southern edge of the plain of Jezreel, through which the high road from the western coast to the Jordan ran, was equally important; and so also was Hazor as a border fortress against Syria in the northern part of the land.
3Kings 9:18
Solomon also built, i.e., fortified, Baalath and Tadmor in the desert. According to Josh 19:44, Baalath was a city of Dan, and therefore, as Josephus (Ant. viii. 6, 1) justly observes, was not far from Gezer; and consequently is not to be identified with either Baalgad or Baalbek in Coele-syria (Iken, ich. Rosenm.; cf. Robinson, Bibl. Res. p. 519). תמר (Chethb) is either to be read תּמר, or according to Ewald (Gesch. iii. p. 344) תּמּר, palm, a palm-city. The Keri requires תּדמר (Tadmor, after 2Chron 8:4), a pronunciation which may possibly have simply arisen from Aramaean expansion, but which is still the name for the city current among the Arabs even in the present day (Arabic tadmur, locus palmarum ferax). The Greeks and Romans called it Palmyra. It was situated in what is certainly now a very desolate oasis of the Syrian desert, on the caravan road between Damascus and the Euphrates, - according to modern accounts, not more than seventeen hours' journey from that river; and there are still magnificent ruins which attest the former glory of this wealthy and, under queen Zenobia, very powerful city (cf. Ritter, Erdk. xvii. 2, p. 1486ff., and E. Osiander in Herzog's Cycl.). The correctness of this explanation of the name is placed beyond all doubt by the words "in the wilderness;" and consequently even Movers has given up his former opinion, viz., that it was the city of Thamar in southern Judah (Ezek 47:19; Ezek 48:28), which Thenius has since adopted, and has decided in favour of Palmyra, without being led astray by the attempt of Hitzig to explain the name from the Sanscrit (vid., Deutsche morgld. Ztschr. viii. p. 222ff.). The expression בּארץ appears superfluous, as all the cities named before were situated in the land or kingdom of Solomon, and Tadmor is sufficiently defined by בּמּדבּר (in the desert). The text is evidently faulty, and either the name of the land, namely Hamath (according to 2Chron 8:4), has dropped out, or בּארץ is to be taken in connection with what follows (according to the Cod. Al. of the lxx), and the cop. ו before כּל־ערי את must be erased and inserted before בּארץ ("and in the land of all the magazine-cities").
3Kings 9:19-21
The "magazine-cities" (המּסכּנות ערי) were fortified cities, in which the produce of the land was collected, partly for provisioning the army, and partly for the support of the rural population in times of distress (2Chron 17:12; 2Chron 32:28), similar to those which Pharaoh had built in the land of Goshen (Ex 1:11). If they were situated on the great commercial roads, they may also have served for storing provisions for the necessities of travellers and their beasts of burden. The cities for the war-chariots (הרכב) and cavalry (הפּרשׁים) were probably in part identical with the magazine-cities, and situated in different parts of the kingdom. There were no doubt some of these upon Lebanon, as we may on the one hand infer from the general importance of the northern frontier to the security of the whole kingdom, and still more from the fact that Solomon had an opponent at Damascus in the person of Rezin (3Kings 11:24), who could easily stir up rebellion in the northern provinces, which had only just been incorporated by David into the kingdom; and as we may on the other hand clearly gather from 2Chron 16:4, according to which there were magazine-cities in the land of Naphtali. Finally, the words "and what Solomon had a desire to build" embrace all the rest of his buildings, which it would have occupied too much space to enumerate singly. That the words חשׁק את are not to be so pressed as to be made to denote simply "the buildings undertaking for pure pleasure," like the works mentioned in Eccles 2:4., as Thenius and Bertheau suppose, is evident from a comparison of 3Kings 9:1, where all Solomon's buildings except the temple and palace, and therefore the fortifications as well as others, are included in the expression "all his desire." - Fuller particulars concerning the tributary workmen are given in 3Kings 9:20. The Canaanitish population that was left in the land were made use of for this purpose, - namely, the descendants of the Canaanites who had not been entirely exterminated by the Israelites. "Their children," etc., supplies a more precise definition of the expression "all the people," etc., in 3Kings 9:20.
3Kings 9:22-23
Solomon did not make Israelites into tributary slaves; but they were warriors, ministers, and civil and military officers. עבדים are the king's servants; שׂרים, the heads of the military and civil service; שׁלשׁים, royal adjutants (see at 2Kings 23:8); וּפרשׁיו רכבּו שׂרי, captains over the royal war-chariots and cavalry. - For 3Kings 9:23 compare 3Kings 5:16.
3Kings 9:24-25
3Kings 9:24, 3Kings 9:25 contain two notices, with which the account of Solomon's buildings is brought to a close. Both verses point back to 3Kings 3:1-4 (viz., 3Kings 9:24 to 3Kings 3:1, and 3Kings 9:25 to 3Kings 3:2-4), 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 (3Kings 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. עלה, came up, inasmuch as the palace stood upon the loftier summit of Zion. אך is to be connected with אז which follows, in the sense of only or just as: as soon as Pharaoh's daughter had gone up into the house built for her, Solomon built Millo.
(Note: Nothing certain can be gathered from this notice as to the situation of this castle. The remark made by Thenius, to the effect that it must have joined that portion of the palace in which the harem was, rests upon the assumption that Millo was evidently intended to shelter the harem, - an assumption which cannot be raised into a probability, to say nothing of a certainty. The building of Millo immediately after the entrance of Pharaoh's daughter into the house erected for her, may have arisen from the fact that David (? Solomon - Tr.) could not undertake the fortification of Jerusalem by means of this castle till after his own palace was finished, because he had not the requisite labour at command for carrying on all these buildings at the same time.)
3Kings 9:25
After the building of the temple, the practice of sacrificing upon the altars of the high places could be brought to an end (3Kings 3:2). Solomon now offered burnt-offerings and thank-offerings three times a year upon the altar which he had built to the Lord, i.e., upon the altar of burnt-offering in the temple, or as 2 Chron 8; 12 adds by way of explanation, "before the porch." "Three times in the year:" i.e., at the three great yearly feasts - passover, the feast of weeks, and the feast of tabernacles (2Chron 8:13). The words which follow, אתּו והקטיר, "and indeed burning (the sacrifice) at the (altar) which was before Jehovah," cannot be taken as parallel to the preceding clause, and understood as referring to the incense, which was offered along with the bleeding sacrifices, because הקטיר is not a preterite, but an inf. absol., which shows that this clause merely serves as an explanation of the preceding one, in the sense of, "namely, burning the sacrifices at the altar which was before Jehovah." חקטיר is the technical expression here for the burning of the portions of the sacrificial flesh upon the altar, as in Ex 29:18; Lev 1:9, etc. On the use of אשׁר after אתּו, which Thenius and Bttcher could not understand, and on which they built up all kinds of conjectures, see Ewald, 333, a., note. - את־הבּית ושׁלּם, "and made the house complete," i.e., he put the temple into a state of completion by offering the yearly sacrifices there from that time forward, or, as Bttcher explains it, gave it thereby its full worth as a house of God and place of worship. ושׁלּם is to be taken grammatically as a continuation of the inf. abs. הקטיר.
3Kings 9:26-28
He sends ships to Ophir. - Solomon built a fleet (אני is collective, ships or fleet; the nom. unitatis is אניּה) at Eziongeber, near Eloth, on the coast of the Red Sea (ים־סוּף: see at Ex 10:19), in the land of Edom; and Hiram sent in the fleet "shipmen that had knowledge of the sea" along with Solomon's servants to Ophir, whence they brought to king Solomon 420 talents of gold. Eziongeber, a harbour at the north-eastern end of the Elanitic Gulf, was probably the "large and beautiful town of Asziun" mentioned by Makrizi (see at Num 33:35), and situated on the great bay of Wady Emrag (see Rppell, Reisen in Nubien, pp. 252-3). Eloth (lit., trees, a grove, probably so named from the large palm-grove in the neighbourhood), or Elath (Deut 2:8; 4Kings 14:22 : see at Gen 14:6), the Aila and Aelana of the Greeks and Romans, Arab. Aileh, was situated at the northern point of the (Elanitic) gulf, which took its name from the town; and in the time of the Fathers it was an important commercial town. It was not far from the small modern fortress of Akaba, where heaps of rubbish still show the spot on which it formerly stood (compare Rppell, Nub. p. 248, with plates 6 and 7, and Robinson, Pal. i. p. 251ff.). - The corresponding text, 2Chron 8:17-18, differs in many respects from the account before us. The statement in the Chronicles, that Solomon went to Eziongeber and Elath, is but a very unimportant deviation; for the building of the fleet makes it a very probable thing in itself that Solomon should have visited on that account the two towns on the Elanitic Gulf, which were very near to one another, to make the requisite arrangements upon the spot for this important undertaking. There is apparently a far greater deviation in 3Kings 9:27, where, in the place of the statement that Hiram sent בּאני, in the (or a) fleet, his servants as sailors who had knowledge of the sea, the chronicler affirms that Hiram sent by his servants ships and men who had knowledge of the sea. For the only way in which Hiram could send ships to Eziongeber was either by land or (as Ritter, Erdk. xiv. p. 365, supposes) out of the Persian Gulf, supposing that the Tyrians had a fleet upon that sea at so early a date as this. The statement in the Chronicles receives an apparent confirmation from 3Kings 10:22, "The king had a Tarshish fleet upon the sea with the fleet of Hiram," if indeed this passage also refers to the trade with Ophir, as is generally supposed; for then these words affirm that Hiram sent ships of his own to Ophir along with those of Solomon. We do not think it probable, however that the words "Hiram sent ships by his own men" are to be so pressed as to be taken to mean that he had whole ships, or ships taken to pieces, conveyed to Eziongeber either from Tyre or out of the Mediterranean Sea, although many cases might be cited from antiquity in support of this view.
(Note: Thus, for example, according to Arriani exped. Alex. l. v. p. 329, and vii. p. 485 (ed. Blanc), Alexander the Great had ships transported from Phoenicia to the Euphrates, and out of the Indus into the Hydaspes, the ships being taken to pieces for the land transport (ἐτμήθησαν), and the pieces (τμήματα) afterwards joined together again. Plutarch relates (vita Anton. p. 948, ed. Frkf. 1620) that Cleopatra would have had her whole fleet carried across the isthmus which separates Egypt from the Red Sea, and have escaped by that means, had not the Arabs prevented the execution of her plan by burning the first ships that were drawn up on the land. According to Thucydides, bell. Pelop. iv. 8, the Peloponnesians conveyed sixty ships which lay at Corcyra across the Leucadian isthmus. Compare also Polyaeni strateg. v. 2, 6, and Ammian. Marcell. xxiv. 7, and from the middle ages the account of Makrizi in Burckhardt's Reisen in Syrien, p. 331.)
In all probability the words affirm nothing more than that Hiram supplied the ships for this voyage, that is to say, that he had them built at Eziongeber by his own men, and the requisite materials conveyed thither, so far as they were not to be obtained upon the spot. 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. Moreover, the country round Eziongeber would hardly furnish wood adapted for the purpose, as there are only palms to be found there, whose spongy wood, however useful it may be for the inside of houses, cannot be applied to the building of ships. But if Hiram had ships built for Solomon by his own men and sent him sailors who were accustomed to the sea, he would certainly have some of his own ships engaged in this maritime trade; and this explains the statement in 3Kings 10:22.
The destination of the fleet was Ophir, whence the ships brought 420 or (according to the Chronicles) 450 talents of gold. The difference between 420 and 450 may be accounted for from the substitution of the numeral letter נ (50) for כ (20). The sum mentioned amounted to eleven or twelve million dollars (from 1,600,000 to 1,800,000 - Tr.), and the question arises, whether this is to be taken as the result of one voyage, or as the entire profits resulting from the expeditions to Ophir. The words admit of either interpretation, although they are more favourable to the latter than to the former, inasmuch as there is no allusion whatever to the fact that they brought this amount all at once or on every voyage. (See also at 3Kings 10:14, 3Kings 10:22.) 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.
(Note: Compare the thorough examination of the different views concerning Ophir in C. Ritter's Erdk. xiv. pp. 348-431, with the briefer collection made by Gesenius in his Thes. p. 141f. and in the Allgem. Encyclop. der Wissenschaft u. Knste, 3 Sect. Bd. 4, p. 201ff., and by Pressel, art. "Ophir," in Herzog's Cyclopaedia. - We need not dwell upon the different opinions held by the earlier writers. But among modern authors, Niebuhr, Gesenius, Rosenmller, and Seetzen decide in favour of Arabia; Quatremre (Mmoire sur le pays d'Ophir in Mm. de l'Instit. roy. 1845, t. xv. P. ii. p. 350ff.) and Movers, who takes Ophir to be the name of an emporium on the eastern coast of Africa, in favour of Sofala; while Chr. Lassen (Indische Alterthumskunde, i. p. 537ff., ii. p. 552ff.) and C. Ritter are the principal supporters of India. On the other hand, Albr. Roscher (Ptolemus und die Handelsstrassen in Central-Africa, Gotha 1857, p. 57ff.) has attempted to connect together all these views by assuming that the seamen of Hiram and Solomon fetched the gold of Western Africa from the island of Dahlak in the Red Sea, and having taken it to India to exchange, returned at the end of a three years' voyage enriched with gold and the productions of India.)
The decision is dependent upon a previous question, whether 3Kings 10:22, "The king had a Tarshish fleet upon the sea with the fleet of Hiram; once in three years came the Tarshish fleet, bringing gold, silver," etc., also applies to the voyage to Ophir. The expression "Tarshish fleet;" the word בּיּם ("on the sea"), which naturally suggests that sea to which the Israelites applied the special epithet היּם, namely the Mediterranean; and lastly, the difference in the cargoes, - the ships from Ophir bringing gold and algummim wood (3Kings 9:28 and 3Kings 10:11), and the Tarshish fleet bringing gold, silver, ivory, apes, and peacocks (3Kings 10:22), - appear to favour the conclusion that the Tarshish fleet did not sail to Ophir, but upon the Mediterranean Sea to Tarshish, i.e., Tartessus in Spain; to which we may add the fact that תרשׁישׁ אני is reproduced in 2Chron 9:21 by תּרשׁישׁ הלכות אניּות, "ships going to Tarshish." Nevertheless, however plausible these arguments may appear, after a renewed investigation of the subject I cannot regard them as having decisive weight: for (1) the expression "Tarshish fleet" is used in 3Kings 22:49 in connection with ships that were intended to go to Ophir; (2) בּיּם (upon the sea) might receive its more precise definition from what precedes; and (3) the difference in the cargoes reduces itself to this, that in addition to the gold, which was the chief production of Ophir, there are a few other articles of trade mentioned, so that the account in 3Kings 10:22 is more complete than that in 3Kings 9:28 and 3Kings 10:11. The statement concerning the Tarshish fleet in 3Kings 10:22 contains a passing remark, like that in 3Kings 10:11, from which we must infer that both passages treat in the same manner simply of the voyage to Ophir, and therefore that the term "Tarshish ships," like our Indiamen (Indienfahrer), was applied to ships intended for long voyages. If, in addition to the ships sailing to Ophir, Solomon had also had a fleet upon the Mediterranean Sea which sailed with the Phoenicians to Tartessus, this would certainly have been mentioned here (3Kings 9:27-28) at the same time as the Ophir voyage. On all these grounds we can come to no other conclusion than that the expression in 2Chron 9:21, "ships going to Tarshish," is simply a mistaken exposition of the term "Tarshish fleet," - a mistake which may easily be explained from the fact, that at the time when the Chronicles were written, the voyages not only of the Israelites but also of the Tyrians both to Ophir and Tarshish had long since ceased, and even the geographical situation of these places was then unknown to the Jews (see my Introduction to the Old Test. p. 442, ed. 2).
The name Ophir occurs first of all in Gen 10:29 among the tribes of Southern Arabia, that were descended from Joktan, between Seba and Havilah, i.e., the Sabaeans and Chaulotaeans. Hence it appears most natural to look for the gold-land of Ophir in Southern Arabia. But as there is still a possibility that the Joktanide tribe of Ophir, or one branch of it, may subsequently have emigrated either to the eastern coast of Africa or even to Hither India, and therefore that the Solomonian Ophir may have been an Arabian colony outside Arabia, the situation of this gold country cannot be determined without further evidence from Gen 10:29 alone; but before arriving at an actual decision, we must first of all examine the arguments that may be adduced in support of each of the three countries named. Sofala in Eastern Africa, in the Mozambique Channel, has nothing in common with the name Ophir, but is the Arabic suflah (Heb. שׁפלה), i.e., lowland or sea-coast; and the old Portuguese accounts of the gold mines in the district of Fura there, as well as the pretended walls of the queen of Saba, have far too little evidence to support them, to have any bearing upon the question before us. The supposed connection between the name Ophir and the city of Σουπάρα mentioned by Ptolemaeus, or Οὔππαρα by Periplus (Geogr. min. i. p. 30), in the neighbourhood of Goa, or the shepherd tribe of Abhira, cannot be sustained. Σουπάρα or Sufra (Edrisi) answers to the Sanscrit Supara, i.e., beautiful coast (cf. Lassen, Ind. Alterthk. i. p. 107); and Οὔππαρα in Periplus is not doubt simply a false reading for Σουπάρα, which has nothing in common with אופיר. And the shepherd tribe of Abhira can hardly come into consideration, because the country which they inhabited, to the south-east of the mouths of the Indus, has no gold. - Again, the hypothesis that India is intended derives just as little support from the circumstance that, with the exception of Gen 10:29, the lxx have always rendered אופיר either Σωφιρά or Σουφίρ, which is, according to the Coptic lexicographers, the name used by the Copts for India, and that Josephus (Ant. viii. 6, 4), who used the Old Test. in the Alexandrian version, has given India as the explanation of Ophir, as it does from this supposed resemblance in the names. For, according to the geographical ideas of the Alexandrians and later Greeks, India reached to Ethiopia, and Ethiopia to India, as Letronne has conclusively proved (see his Mmoire sur une mission arienne, etc., in Mm. de l'Instit. Acad. des Inscript. et Bell. Lettres, t. x. p. 220ff.).
Greater stress has been laid upon the duration of the voyages to Ophir, - namely, that the Tarshish fleet came once in three years, according to 3Kings 10:22, and brought gold, etc. But even Lassen, who follows Heeren, observes quite truly, that "this expression need not be understood as signifying that three whole years intervened between the departure and return, but simply that the fleet returned once in the course of three years." Moreover, the stay in Ophir is to be reckoned in as part of the time occupied in the voyage; and that this is not to be estimated as a short one, is evident from the fact that, according to Homer, Odyss. xv. 454ff., a Phoenician merchantman lay for a whole year at one of the Cyclades before he had disposed of his wares of every description, in return for their articles of commerce, and filled his roomy vessel. If we add to this the slowness of the voyage, - considering that just as at the present day the Arabian coasters go but very slowly from port to port, so the combined fleet of Hiram and Solomon would not be able to proceed with any greater rapidity, inasmuch as the Tyrians were not better acquainted with the dangerous Arabian Sea than the modern Arabians are, and that the necessary provisions for a long voyage, especially the water for drinking, could not be taken on board all at once, but would have to be taken in at the different landing-places, and that on these occasions some trade would be done, - we can easily understand how a voyage from Eziongeber to the strait of Bab el Mandeb and the return might occupy more than a year,
(Note: It is no proof to the contrary, that, according to the testimony of ancient writer, as collected by Movers (Phniz. ii. 3, p. 190ff.), the Phoenicians sailed almost as rapidly as the modern merchant ships; for this evident simply applies to the voyages on the Mediterranean Sea with which they were familiar, and to the period when the Phoenician navigation had reached its fullest development, so that it has no bearing upon the time of Solomon and a voyage upon the Arabian Sea, with which the Phoenicians were hitherto quite unacquainted. - Again, the calculation made by Lassen (ii. pp. 590-1), according to which a voyage from Eziongeber to the mouth of the Indus could have been accomplished in a hundred days, is founded upon the assumption that the Phoenicians were already acquainted with the monsoon and knew what was the best time for the navigation of the Red Sea, - an assumption which can neither be proved nor shown to be probable.)
so that the time occupied in the voyage as given here cannot furnish any decisive proof that the fleet sailed beyond Southern Arabia to the East Indies.
And lastly, the same remarks apply to the goods brought from Ophir, which many regard as decisive evidence in favour of India. The principal article for which Ophir became so celebrated, viz., the gold, is not found either in Sufra near Goa, or in the land of Abhira. Even if India be much richer in gold than was formerly supposed (cf. Lassen, ii. p. 592), the rich gold country lies to the north of Cashmir (see Lassen, ii. pp. 603-4). Moreover, not only is it impossible to conceive what goods the Phoenicians can have offered to the Indian merchants for their gold and the other articles named, since large sums of gold were sent to India every year in the Roman times to pay for the costly wares that were imported thence (see Roscher, pp. 53, 54); but it is still less possible to comprehend how the shepherd tribe of Abhira could have come into possession of so much gold as the Ophir fleet brought home. The conjecture of Ritter (Erdk. xiv. p. 399) and Lassen (ii. p. 592), that this tribe had come to the coast not very long before from some country of their own where gold abounded, and that as an uncultivated shepherd tribe they attached but very little value to the gold, so that they parted with it to the Phoenicians for their purple cloths, their works in brass and glass, and for other things, has far too little probability to appear at all admissible. If the Abhira did not know the value of the gold, they would not have brought it in such quantities out of their original home into these new settlements. We should therefore be obliged to assume that they were a trading people, and this would be at variance with all the known accounts concerning this tribe. - As a rule, the gold treasures of Hither Asia were principally obtained from Arabia in the most ancient times. If we leave Havilah (Gen 2:11) out of the account, because its position cannot be determined with certainty, the only other place specially referred to in the Old Testament besides Ophir as being celebrated as a gold country is Saba, in the south-western portion of Yemen. The Sabaeans bring gold, precious stones, and incense (Is 60:6; Ezek 27:22); and the queen of Saba presented Solomon with 120 talents of gold, with perfumes and with precious stones (3Kings 10:10). This agrees with the accounts of the classical writers, who describe Arabia as very rich in gold (cf. Strabo, xvi. 777f. and 784; Diod. Sic. ii. 50, iii. 44; also Bochart, Phaleg, l. ii. c. 27). These testimonies, which we have already given in part at Ex 38:31, are far too distinct to be set aside by the remark that there is no gold to be found in Arabia at the present time. For whilst, on the one hand, the wealth of Arabia in gold may be exhausted, just as Spain no longer yields any silver, on the other hand we know far too little of the interior of Southern Arabia to be able distinctly to maintain that there is no gold in existence there. - Silver, the other metal brought from Ophir, was also found in the land of the Nabataeans, according to Strabo, xvi. p. 784, although the wealth of the ancient world in silver was chiefly derived from Tarshish or Tartessus in Spain (cf. Movers, Phniz. ii. 3, p. 36ff., where the different places are enumerated in which silver was found). - That precious stones were to be found in Arabia is evident from the passages cited above concerning the Sabaeans. - On the other hand, however, it has been supposed that the remaining articles of Ophir could only have been brought from the East Indies.
According to 3Kings 10:12, the Ophir ships brought a large quantity of אלמגּים עצי (almuggim wood: 2Chron 2:7, אלגּמּים). According to Kimchi (on 2Chron 2:7), the אלמוּג or אלגוּם is arbor rubri coloris, dicta lingua arabica albakam (Arabic ‛l-bqm), vulgo brasilica. This tree, according to Abulfadl (Celsius, Hierob. i. p. 176), is a native of India and Ethiopia; and it is still a question in dispute, whether we are to understand by this the Pterocarpus Santal., from which the true sandal-wood comes, and which is said to grow only in the East Indies on Malabar and Java, or the Caesalpinia Sappan L., a tree which grows in the East Indies, more especially in Ceylon, and also in different parts of Africa, the red wood of which is used in Europe chiefly for dyeing. Moreover the true explanation of the Hebrew name is still undiscovered. The derivation of it from the Sanscrit Valgu, i.e., pulcher (Lassen and Ritter), has been set aside by Gesenius as inappropriate, and mocha, mochta, which is said to signify sandal-wood in Sanscrit, has been suggested instead. But no evidence has been adduced in its favour, nor is the word to be found in Wilson's Sanscrit Lexicon. If, however, this derivation were correct, אל would be the Arabic article, and the introduction of this article in connection with the word mocha would be a proof that the sandal-wood, together with its name, came to the Hebrews through merchants who spoke Arabic. - The other articles from Ophir mentioned in 3Kings 10:22 are שׁגהבּים, ὀδόντες ἐλεφάντινοι (lxx), dentes elephantorum or ebur (Vulg.), דפיל ,).gluV( שׁן, elephants' teeth (Targ.). But however certain the meaning of the word may thus appear, the justification of this meaning is quite as uncertain. In other cases ivory is designated by the simple term שׁן (3Kings 10:18; 3Kings 22:39; Ps 45:9; Amos 3:15, etc.), whereas Ezekiel (Ezek 27:15) calls the whole tusk קרנות שׁן, horns of the tooth. הבּים is said to signify elephants here; and according to Benary it is contracted from האבּים, the Sanscrit word ibha, elephant; according to Ewald, from הלבּים, from the Sanscrit Kalabha; and according to Hitzig, from נהבים = להבים, Libyi; or else שׁגהבּים is a false reading for והבנים שׁן, ivory and ebony, according to Ezek 27:15 (see Ges. Thes. p. 1453). Of these four derivations the first two are decidedly wrong: the first, because ibha as a name for the elephant only occurs, according to Weber, in the later Indian writings, and is never used in the earlier writings in this sense (vid., Roediger, Addenda ad Ges. thes. p. 115); the second, because Kalabha does not signify the elephant, but catulum elephanti, before it possesses any teeth available for ivory. The third is a fancy which its originator himself has since given up and the fourth a conjecture, which is not raised to a probability even by the attempt of Bttcher to show that הבּים is a case of backward assimilation from הבנים, because the asyndeton הבּים שׁן between two couples connected by ו is without any analogy, and the passages adduced by Bttcher, viz., Deut 29:22; Josh 15:54., and Even Ezek 27:33, are to be taken in quite a different way. - The rendering of קפים by apes, and the connection of the name not only with the Sanscrit and Malabar kapi, but also with the Greek κῆπος and κῆβος, also κεῖβος, are much surer; but, on the other hand, the assumption that the Greeks, like the Semitic nations, received the word from the Indians along with the animals, is very improbable: for κῆπος in Greek does not denote the ape (πίθηκος) generally, but simply a species of long-tailed apes, the native land of which, according to the testimony of ancient writers, was Ethiopia,
(Note: Compare Aristoteles, hist. animal. ii. 8: ἔστι δὲ ὁ μέν κῆβος πίθηκος ἔχων οὐράν. Strabo, xvii. p. 812: ἔστι δὲ ὁ κῆπος τὸ μέν πρόσωπον ἐοικὼς Σατύρῳ, τ ̓ ἄλλα δὲ κυνὸς καὶ ἄρκτου μεταξύ· γεννᾶται δ ̓ ἐν Αἰθιοπίᾳ. Plinius, h. n. viii. 19 (28): Iidem (the games of Pompey the Great) ostenderunt ex Aethiopia quas vocant κήπους, quarum pedes posteriores pedibus humanis et cruribus, priores manibus fuere similes. Solinus Polyh. says the same (Bochart, Hieroz. i. lib. iii. c. 31).
and the Ethiopian apes are hardly likely to have sprung from India. - And lastly, even in the case of תּכּיּים, according to the ancient versions peacocks, the derivation from the Malabaric or Tamul tgai or tghai (cf. Roediger in Ges. Thes. p. 1502) is not placed beyond the reach of doubt.
If, in conclusion, we look through all the articles of commerce that were brought to Jerusalem from the Ophir voyages, apart from the gold and silver, which were not to be found in the land of Abhira, the ivory and ebony (supposing that we ought to read והבנים שׁן for שׁגהבּים) furnish no evidence in support of India, inasmuch as both of them could have been brought from Ethiopia, as even Lassen admits (ii. pp. 554). And even if the words Almuggim, Kophim, and Tucchijim really came from India along with the objects to which they belonged, it would by no means follow with certainty from this alone that Ophir was situated in India. - For since, for example, there are indisputable traces of very early commercial intercourse between India and Hither Asia and Africa, especially Southern Arabia and Ethiopia, reaching far beyond the time of Solomon, the seamen of Hiram and Solomon may have obtained these articles either in Arabia or on the Ethiopian coast. For even if the statements of Herodotus and Strabo, to the effect that the Phoenicians emigrated from the islands of the Erythraean Sea, Tylos (or Tyros?) and Arados, to the Phoenician coast, do not prove that the Phoenicians had already extended their commercial enterprise as far as India even before the twelfth century, as Lassen (ii. 597 and 584-5) supposes; if the Tyrians and Aradians, who were related to them by tribe, still continued to dwell upon the islands of the Persian Gulf, from which they could much more easily find the way to India by sea, - since the historical character of these statement has been disputed by Movers (Phnizier, ii. 1, p. 38ff.) on very weighty grounds; yet it is evident that there was a very early intercourse between East India and Africa, reaching far beyond all historical testimony, from the following well-established facts: that the Egyptians made use of indigo in the dyeing of their stuffs, and this could only have been brought to them from India; that muslins,which were likewise of Indian origin, are found among the material sin which the mummies are enveloped; and that in the graves of the kings of the eighteenth dynasty, who ceased to reign in the year 1476 b.c., there have been discovered vases of Chinese porcelain (cf. Lassen, ii. p. 596). And the intercourse between the southern coast of Arabia and Hither India may have been quite as old, if not older; so that Indian productions may have been brought to Hither Asia by the Sabaeans long before the time of Solomon (vid., Lassen, ii. pp. 593-4, and Movers, Phniz. ii. 3, pp. 247,256). But the commercial intercourse between Arabia and the opposite coast of Ethiopia, by which African productions reached the trading inhabitants of Arabia, was unquestionably still older than the trade with India. If we weigh well all these points, there is no valid ground for looking outside Arabia for the situation of the Solomonian Ophir. But we shall no doubt be obliged to give up the hope of determining with any greater precision that particular part of the coast of Arabia in which Ophir was situated, inasmuch as hitherto neither the name Ophir nor the existence of gold-fields in Arabia has been established by modern accounts, and moreover the interior of the great Arabian peninsula is still for the most part a terra incognita.
(Note: If the notice of Eupolemus contained in a fragment in Eusebius (praepar. ev. ix. 30), to the effect that David (a mistake for Solomon) sent miners to the island of Οὐρφῆ (for which Gesenius conjectures that we should read Οὐφρῆ or Οὐφήρ) in the Red Sea, which was rich in gold mines, and that they brought gold thence to Judaea, could be proved to be historical through any earlier testimony, Ophir would have been an island of the Erythraean Sea, either Dahlak inside Bab el Mandeb, or Diu Zokatara (the Sanscrit Dwipa Sukhatara, i.e., the happy island) by the present Cape Guardafui. But this notice is evidently simply a conjecture founded upon the Old Testament, having no historical value.)
John Gill
And it came to pass at the end of twenty years,.... From the time Solomon first began to build: when Solomon had built the two houses, the house of the Lord, and the king's house; the first was seven years in building, and the other thirteen; in all twenty.
Robert Jamieson, A. R. Fausset and David Brown
THE MUTUAL PRESENTS OF SOLOMON AND HIRAM. (3Kings 9:10-23)
at the end of twenty years--Seven and a half years were spent in building the temple, and twelve and a half or thirteen in the erection of his palace (3Kings 7:1; 2Chron 8:1). This verse is only a recapitulation of 3Kings 9:1, necessary to recover the thread of connection in the narrative.
9:119:11: Եւ Քիրամ արքայ Տիւրոսի ձեռնտու էր Սողոմոնի, եղեւնափայտիւք եւ փայտիւք մայրից, եւ ոսկւով, եւ ամենայն կամօք իւրովք։ Յա՛յնժամ ետ արքայ Սողոմոն Քիրամայ քսան քաղաք ՚ի Գալիլեա։
11 Տիւրոսի Քիրամ արքան Սողոմոնին մատակարարել էր եղեւնափայտ, մայրի փայտ, ոսկի եւ այն ամէնը, ինչ Սողոմոնն ուզել էր: Այն ժամանակ Սողոմոն արքան Քիրամին Գալիլիայում քսան քաղաք նուիրեց:
11 Տիւրոսի թագաւորը Քիրամ եղեւնափայտերով, մայրիի փայտերով ու ոսկիով անոր ամէն ուզածին համեմատ Սողոմոնի օգնութիւն ընելուն համար, Սողոմոն թագաւորն ալ այն ատեն Քիրամին քսան քաղաք տուաւ Գալիլիայի մէջ։
Քիրամ արքայ Տիւրոսի ձեռնտու էր Սողոմոնի եղեւնափայտիւք եւ փայտիւք մայրից եւ ոսկւով, [221]եւ ամենայն կամօք իւրովք``. յայնժամ ետ արքայ Սողոմոն Քիրամայ քսան քաղաք ի Գալիլեա:

9:11: Եւ Քիրամ արքայ Տիւրոսի ձեռնտու էր Սողոմոնի, եղեւնափայտիւք եւ փայտիւք մայրից, եւ ոսկւով, եւ ամենայն կամօք իւրովք։ Յա՛յնժամ ետ արքայ Սողոմոն Քիրամայ քսան քաղաք ՚ի Գալիլեա։
11 Տիւրոսի Քիրամ արքան Սողոմոնին մատակարարել էր եղեւնափայտ, մայրի փայտ, ոսկի եւ այն ամէնը, ինչ Սողոմոնն ուզել էր: Այն ժամանակ Սողոմոն արքան Քիրամին Գալիլիայում քսան քաղաք նուիրեց:
11 Տիւրոսի թագաւորը Քիրամ եղեւնափայտերով, մայրիի փայտերով ու ոսկիով անոր ամէն ուզածին համեմատ Սողոմոնի օգնութիւն ընելուն համար, Սողոմոն թագաւորն ալ այն ատեն Քիրամին քսան քաղաք տուաւ Գալիլիայի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
9:119:11 на что Хирам, царь Тирский, доставлял Соломону дерева кедровые и дерева кипарисовые и золото, по его желанию,~--- царь Соломон дал Хираму двадцать городов в земле Галилейской.
9:11 Χιραμ χιραμ monarch; king Τύρου τυρος Tyros; Tiros ἀντελάβετο αντιλαμβανω relieve; lay hold of τοῦ ο the Σαλωμων σαλωμων in ξύλοις ξυλον wood; timber κεδρίνοις κεδρινος and; even ἐν εν in ξύλοις ξυλον wood; timber πευκίνοις πευκινος and; even ἐν εν in χρυσίῳ χρυσιον gold piece; gold leaf καὶ και and; even ἐν εν in παντὶ πας all; every θελήματι θελημα determination; will αὐτοῦ αυτος he; him τότε τοτε at that ἔδωκεν διδωμι give; deposit ὁ ο the βασιλεὺς βασιλευς monarch; king τῷ ο the Χιραμ χιραμ twenty πόλεις πολις city ἐν εν in τῇ ο the γῇ γη earth; land τῇ ο the Γαλιλαίᾳ γαλιλαια Galilaia; Galilea
9:11 חִירָ֣ם ḥîrˈām חִירָם Hiram מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king צֹ֠ר ṣˌōr צֹר Tyrus נִשָּׂ֨א niśśˌā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] שְׁלֹמֹ֜ה šᵊlōmˈō שְׁלֹמֹה Solomon בַּ ba בְּ in עֲצֵי֩ ʕᵃṣˌê עֵץ tree אֲרָזִ֨ים ʔᵃrāzˌîm אֶרֶז cedar וּ û וְ and בַ va בְּ in עֲצֵ֧י ʕᵃṣˈê עֵץ tree בְרֹושִׁ֛ים vᵊrôšˈîm בְּרֹושׁ juniper וּ û וְ and בַ va בְּ in † הַ the זָּהָ֖ב zzāhˌāv זָהָב gold לְ lᵊ לְ to כָל־ ḵol- כֹּל whole חֶפְצֹ֑ו ḥefṣˈô חֵפֶץ pleasure אָ֡ז ʔˈāz אָז then יִתֵּן֩ yittˌēn נתן give הַ ha הַ the מֶּ֨לֶךְ mmˌeleḵ מֶלֶךְ king שְׁלֹמֹ֤ה šᵊlōmˈō שְׁלֹמֹה Solomon לְ lᵊ לְ to חִירָם֙ ḥîrˌām חִירָם Hiram עֶשְׂרִ֣ים ʕeśrˈîm עֶשְׂרִים twenty עִ֔יר ʕˈîr עִיר town בְּ bᵊ בְּ in אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth הַ ha הַ the גָּלִֽיל׃ ggālˈîl גָּלִיל Galilee
9:11. Hiram rege Tyri praebente Salomoni ligna cedrina et abiegna et aurum iuxta omne quod opus habuerat tunc dedit Salomon Hiram viginti oppida in terra Galileae(Hiram, the king of Tyre, furnishing Solomon with cedar trees, and fir trees, and gold, according to all he had need of) then Solomon gave Hiram twenty cities in the land of Galilee.
11. ( now Hiram the king of Tyre had furnished Solomon with cedar trees and fir trees, and with gold, according to all his desire,) that then king Solomon gave Hiram twenty cities in the land of Galilee.
9:11. Hiram, the king of Tyre, having supplied Solomon with cedar wood, and spruce wood, and gold, in accord with all that he needed, then Solomon gave Hiram twenty towns in the land of Galilee.
Now Hiram the king of Tyre had furnished Solomon with cedar trees and fir trees, and with gold, according to all his desire,) that then king Solomon gave Hiram twenty cities in the land of Galilee:

9:11 на что Хирам, царь Тирский, доставлял Соломону дерева кедровые и дерева кипарисовые и золото, по его желанию,~--- царь Соломон дал Хираму двадцать городов в земле Галилейской.
9:11
Χιραμ χιραμ monarch; king
Τύρου τυρος Tyros; Tiros
ἀντελάβετο αντιλαμβανω relieve; lay hold of
τοῦ ο the
Σαλωμων σαλωμων in
ξύλοις ξυλον wood; timber
κεδρίνοις κεδρινος and; even
ἐν εν in
ξύλοις ξυλον wood; timber
πευκίνοις πευκινος and; even
ἐν εν in
χρυσίῳ χρυσιον gold piece; gold leaf
καὶ και and; even
ἐν εν in
παντὶ πας all; every
θελήματι θελημα determination; will
αὐτοῦ αυτος he; him
τότε τοτε at that
ἔδωκεν διδωμι give; deposit
ὁ ο the
βασιλεὺς βασιλευς monarch; king
τῷ ο the
Χιραμ χιραμ twenty
πόλεις πολις city
ἐν εν in
τῇ ο the
γῇ γη earth; land
τῇ ο the
Γαλιλαίᾳ γαλιλαια Galilaia; Galilea
9:11
חִירָ֣ם ḥîrˈām חִירָם Hiram
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
צֹ֠ר ṣˌōr צֹר Tyrus
נִשָּׂ֨א niśśˌā נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
שְׁלֹמֹ֜ה šᵊlōmˈō שְׁלֹמֹה Solomon
בַּ ba בְּ in
עֲצֵי֩ ʕᵃṣˌê עֵץ tree
אֲרָזִ֨ים ʔᵃrāzˌîm אֶרֶז cedar
וּ û וְ and
בַ va בְּ in
עֲצֵ֧י ʕᵃṣˈê עֵץ tree
בְרֹושִׁ֛ים vᵊrôšˈîm בְּרֹושׁ juniper
וּ û וְ and
בַ va בְּ in
† הַ the
זָּהָ֖ב zzāhˌāv זָהָב gold
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
חֶפְצֹ֑ו ḥefṣˈô חֵפֶץ pleasure
אָ֡ז ʔˈāz אָז then
יִתֵּן֩ yittˌēn נתן give
הַ ha הַ the
מֶּ֨לֶךְ mmˌeleḵ מֶלֶךְ king
שְׁלֹמֹ֤ה šᵊlōmˈō שְׁלֹמֹה Solomon
לְ lᵊ לְ to
חִירָם֙ ḥîrˌām חִירָם Hiram
עֶשְׂרִ֣ים ʕeśrˈîm עֶשְׂרִים twenty
עִ֔יר ʕˈîr עִיר town
בְּ bᵊ בְּ in
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
הַ ha הַ the
גָּלִֽיל׃ ggālˈîl גָּלִיל Galilee
9:11. Hiram rege Tyri praebente Salomoni ligna cedrina et abiegna et aurum iuxta omne quod opus habuerat tunc dedit Salomon Hiram viginti oppida in terra Galileae
(Hiram, the king of Tyre, furnishing Solomon with cedar trees, and fir trees, and gold, according to all he had need of) then Solomon gave Hiram twenty cities in the land of Galilee.
11. ( now Hiram the king of Tyre had furnished Solomon with cedar trees and fir trees, and with gold, according to all his desire,) that then king Solomon gave Hiram twenty cities in the land of Galilee.
9:11. Hiram, the king of Tyre, having supplied Solomon with cedar wood, and spruce wood, and gold, in accord with all that he needed, then Solomon gave Hiram twenty towns in the land of Galilee.
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Adam Clarke: Commentary on the Bible - 1831
9:11: Solomon gave Hiram twenty cities - It is very likely that Solomon did not give those cities to Hiram so that they should be annexed to his Tyrian dominions, but rather gave him the produce of them till the money was paid which he had advanced to Solomon for his buildings. It appears however that either Hiram did not accept them, or that having received the produce till he was paid, he then restored them to Solomon; for in the parallel place, Ch2 8:2, it is said, The cities which Hiram had restored to Solomon, Solomon built them, and caused the children of Israel to dwell there. Some think that they were heathen cities which Solomon had conquered, and therefore had a right to give them if he pleased, as they were not any part of the land given by promise to the Israelites.
3 Kings (1 Kings) 9:13
Albert Barnes: Notes on the Bible - 1834
9:11: By the spirit, if not by the letter, of the Law, Solomon had no right to give away these cities, or any part of the inheritance of Israel Lev. 25:13-34. But the exigences of a worldly policy caused the requirements of the Law to be set aside.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:11: Now Hiram: Kg1 5:6-10; Ch2 2:8-10, Ch2 2:16
king Solomon: Ch2 8:2
of Galilee: Jos 20:7
John Gill
(Now Hiram the king of Tyre had furnished Solomon with cedar trees and fir trees,.... For the building of both his houses; see 3Kings 5:8,
and with gold, according to all his desire): which is not before mentioned, and accounts for it from whence Solomon had his gold; if he made no use, as some think he did not, of what his father left him; see 3Kings 7:51 with which he covered several parts of the temple, and made several vessels in it. Hiram traded to Ophir, and had it from thence; and he could supply Solomon with it, and did, before he sent a navy thither:
that then Solomon gave Hiram twenty cities in the land of Galilee; that is, by or near it, for they were not in the land of Canaan; for then Solomon could not have disposed of them, being allotted and belonging to one of the tribes of Israel, and part of the Lord's inheritance; but they were upon the borders, particularly on the borders of Asher, if Cabul in Josh 19:27, can be thought to be the same with these; though some think that Solomon did not give Hiram the possession of these cities, but the royalties and revenues of them, their produce until the debt was paid: but they rather seem to be a gratuity, and a full grant of them, and might be cities which David had conquered, and taken out of the hands of the ancient inhabitants of them; and so Solomon had a right to dispose of them, being left him by his father; for it is plain as yet they were not inhabited by Israelites; see 2Chron 8:2. They are by a Jewish writer (f) said to be twenty two, very wrongly.
(f) Gloss. in T. Bab. Sabbat, fol. 54. 1.
John Wesley
Galilee - Or, near the land of Galilee, bordering upon it; in those parts which were near, and adjoining to Hiram's dominions: with the cities, understand the territories belonging to them. These cities, though they were within those large bounds which God fixed to the land of promise, Gen 15:18; Josh 1:4, yet were not within those parts which were distributed by lot in Joshua's time. It is probable they were not inhabited by Israelites, but by Canaanites, or other Heathens; who being subdued, and extirpated by David or Solomon, those cities became a part of their dominions; and afterwards were reckoned a part of Galilee, as Josephus notes.
Robert Jamieson, A. R. Fausset and David Brown
Solomon gave Hiram twenty cities in the land of Galilee--According to JOSEPHUS, they were situated on the northwest of it, adjacent to Tyre. Though lying within the boundaries of the promised land (Gen 15:18; Josh 1:4), they had never been conquered till then, and were inhabited by Canaanite heathens (Judg 4:2-13; 4Kings 15:29). They were probably given to Hiram, whose dominions were small, as a remuneration for his important services in furnishing workmen, materials, and an immense quantity of wrought gold (3Kings 9:14) for the temple and other buildings [MICHAELIS]. The gold, however, as others think, may have been the amount of forfeits paid to Solomon by Hiram for not being able to answer the riddles and apothegms, with which, according to JOSEPHUS, in their private correspondence, the two sovereigns amused themselves. Hiram having refused these cities, probably on account of their inland situation making them unsuitable to his maritime and commercial people, Solomon satisfied his ally in some other way; and, taking these cities into his own hands, he first repaired their shattered walls, then filled them with a colony of Hebrews (2Chron 8:2).
9:129:12: Եւ ել Քիրամ ՚ի Տիւրոսէ եւ չոգաւ ՚ի Գալիլեա տեսանե՛լ զքաղաքսն զոր ետ նմա Սողոմոն, եւ ո՛չ եղեւ նմա հաճոյ.
12 Քիրամը եկաւ Տիւրոսից ու գնաց Գալիլիա, որպէսզի տեսնի Սողոմոնի իրեն նուիրած քաղաքները, սակայն դրանք նրան դուր չեկան:
12 Քիրամ Տիւրոսէն եկաւ՝ որպէս զի Սողոմոնին իրեն տուած քաղաքները տեսնէ եւ իր աչքերուն հաճոյ չերեւցան
Եւ ել Քիրամ ի Տիւրոսէ [222]եւ չոգաւ ի Գալիլեա`` տեսանել զքաղաքսն զոր ետ նմա Սողոմոն, եւ ոչ եղեւ նմա հաճոյ:

9:12: Եւ ել Քիրամ ՚ի Տիւրոսէ եւ չոգաւ ՚ի Գալիլեա տեսանե՛լ զքաղաքսն զոր ետ նմա Սողոմոն, եւ ո՛չ եղեւ նմա հաճոյ.
12 Քիրամը եկաւ Տիւրոսից ու գնաց Գալիլիա, որպէսզի տեսնի Սողոմոնի իրեն նուիրած քաղաքները, սակայն դրանք նրան դուր չեկան:
12 Քիրամ Տիւրոսէն եկաւ՝ որպէս զի Սողոմոնին իրեն տուած քաղաքները տեսնէ եւ իր աչքերուն հաճոյ չերեւցան
zohrab-1805▾ eastern-1994▾ western am▾
9:129:12 И вышел Хирам из Тира посмотреть города, которые дал ему Соломон, и они не понравились ему.
9:12 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out Χιραμ χιραμ from; out of Τύρου τυρος Tyros; Tiros καὶ και and; even ἐπορεύθη πορευομαι travel; go εἰς εις into; for τὴν ο the Γαλιλαίαν γαλιλαια Galilaia; Galilea τοῦ ο the ἰδεῖν οραω view; see τὰς ο the πόλεις πολις city ἃς ος who; what ἔδωκεν διδωμι give; deposit αὐτῷ αυτος he; him Σαλωμων σαλωμων and; even οὐκ ου not ἤρεσαν αρεσκω accommodate; please αὐτῷ αυτος he; him
9:12 וַ wa וְ and יֵּצֵ֤א yyēṣˈē יצא go out חִירָם֙ ḥîrˌām חִירָם Hiram מִ mi מִן from צֹּ֔ר ṣṣˈōr צֹר Tyrus לִ li לְ to רְאֹות֙ rᵊʔôṯ ראה see אֶת־ ʔeṯ- אֵת [object marker] הֶ֣ hˈe הַ the עָרִ֔ים ʕārˈîm עִיר town אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָתַן־ nāṯan- נתן give לֹ֖ו lˌô לְ to שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָשְׁר֖וּ yāšᵊrˌû ישׁר be right בְּ bᵊ בְּ in עֵינָֽיו׃ ʕênˈāʸw עַיִן eye
9:12. egressusque est Hiram de Tyro ut videret oppida quae dederat ei Salomon et non placuerunt eiAnd Hiram came out of Tyre, to see the towns which Solomon had given him, and they pleased him not;
12. And Hiram came out from Tyre to see the cities which Solomon had given him; and they pleased him not.
9:12. And Hiram went out of Tyre, so that he might view the towns that Solomon had given to him. And they did not please him.
And Hiram came out from Tyre to see the cities which Solomon had given him; and they pleased him not:

9:12 И вышел Хирам из Тира посмотреть города, которые дал ему Соломон, и они не понравились ему.
9:12
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
Χιραμ χιραμ from; out of
Τύρου τυρος Tyros; Tiros
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
εἰς εις into; for
τὴν ο the
Γαλιλαίαν γαλιλαια Galilaia; Galilea
τοῦ ο the
ἰδεῖν οραω view; see
τὰς ο the
πόλεις πολις city
ἃς ος who; what
ἔδωκεν διδωμι give; deposit
αὐτῷ αυτος he; him
Σαλωμων σαλωμων and; even
οὐκ ου not
ἤρεσαν αρεσκω accommodate; please
αὐτῷ αυτος he; him
9:12
וַ wa וְ and
יֵּצֵ֤א yyēṣˈē יצא go out
חִירָם֙ ḥîrˌām חִירָם Hiram
מִ mi מִן from
צֹּ֔ר ṣṣˈōr צֹר Tyrus
לִ li לְ to
רְאֹות֙ rᵊʔôṯ ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הֶ֣ hˈe הַ the
עָרִ֔ים ʕārˈîm עִיר town
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַן־ nāṯan- נתן give
לֹ֖ו lˌô לְ to
שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָשְׁר֖וּ yāšᵊrˌû ישׁר be right
בְּ bᵊ בְּ in
עֵינָֽיו׃ ʕênˈāʸw עַיִן eye
9:12. egressusque est Hiram de Tyro ut videret oppida quae dederat ei Salomon et non placuerunt ei
And Hiram came out of Tyre, to see the towns which Solomon had given him, and they pleased him not;
12. And Hiram came out from Tyre to see the cities which Solomon had given him; and they pleased him not.
9:12. And Hiram went out of Tyre, so that he might view the towns that Solomon had given to him. And they did not please him.
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Albert Barnes: Notes on the Bible - 1834
9:12: They pleased him not - It is a reasonable conjecture that, when a question arose with respect to a cession of land, Hiram had cast his eyes on the bay or harbour of Acco, or Ptolemais, and was therefore the more disappointed when he received an inland tract of mountain territory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:12: they pleased him not: Heb. were not right in his eyes, Num 22:34; Jdg 14:3 *marg.
John Gill
And Hiram came out from Tyre to see the cities which Solomon had given him,.... For these cities, being in or near Galilee, were not far from Tyre:
and they pleased him not; being either out of repair, as some think; see 2Chron 8:2 or the ground barren, and unfruitful; which is not likely, being in a very fruitful country, as the tribes on which they bordered were: but they were not agreeable to him, they did not suit with the disposition of him and his people, who were given not to husbandry, but to merchandise; and the land about these would require a good deal of pains and labour to till, which they were not used to.
9:139:13: եւ ասէ. Զի՞նչ են քաղաքքս այսոքիկ զոր ետուր ինձ ե՛ղբայր։ Եւ կոչեաց զնոսա սահմա՛նս իւր մինչեւ ցայսօր[3559]։ [3559] Այլք. Զնոսա սահմանս մինչեւ ցայ՛՛։
13 Նա ասաց. «Եղբա՛յր, այս ի՞նչ քաղաքներ ես դու ինձ նուիրել»: Եւ նա դրանց անունը Սահմաններ դրեց: Դրանք մինչեւ այսօր էլ այդպէս են կոչւում:
13 Ու ըսաւ. «Եղբա՛յր, այս ի՜նչ քաղաքներ են, որոնք ինծի տուիր» ու անոնց անունը Քաբօղի* երկիր կոչուեցաւ։
եւ ասէ. Զի՞նչ են քաղաքքս այսոքիկ զոր ետուր ինձ, եղբայր: Եւ կոչեաց զնոսա [223]սահմանս մինչեւ ցայսօր:

9:13: եւ ասէ. Զի՞նչ են քաղաքքս այսոքիկ զոր ետուր ինձ ե՛ղբայր։ Եւ կոչեաց զնոսա սահմա՛նս իւր մինչեւ ցայսօր[3559]։
[3559] Այլք. Զնոսա սահմանս մինչեւ ցայ՛՛։
13 Նա ասաց. «Եղբա՛յր, այս ի՞նչ քաղաքներ ես դու ինձ նուիրել»: Եւ նա դրանց անունը Սահմաններ դրեց: Դրանք մինչեւ այսօր էլ այդպէս են կոչւում:
13 Ու ըսաւ. «Եղբա՛յր, այս ի՜նչ քաղաքներ են, որոնք ինծի տուիր» ու անոնց անունը Քաբօղի* երկիր կոչուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:139:13 И сказал он: что это за города, которые ты, брат мой, дал мне? И назвал их землею Кавул, {как называются они} до сего дня.
9:13 καὶ και and; even εἶπεν επω say; speak τί τις.1 who?; what? αἱ ο the πόλεις πολις city αὗται ουτος this; he ἃς ος who; what ἔδωκάς διδωμι give; deposit μοι μοι me ἀδελφέ αδελφος brother καὶ και and; even ἐκάλεσεν καλεω call; invite αὐτάς αυτος he; him ὅριον οριον frontier ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he
9:13 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say מָ֚ה ˈmā מָה what הֶ he הַ the עָרִ֣ים ʕārˈîm עִיר town הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָתַ֥תָּה nāṯˌattā נתן give לִּ֖י llˌî לְ to אָחִ֑י ʔāḥˈî אָח brother וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call לָהֶם֙ lāhˌem לְ to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth כָּב֔וּל kāvˈûl כָּבוּל Cabul עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ פ zzˈeh . f זֶה this
9:13. et ait haecine sunt civitates quas dedisti mihi frater et appellavit eas terram Chabul usque in diem hancAnd he said: Are these the cities which thou hast given me, brother? And he called them the land of Chabul, unto this day.
13. And he said, What cities are these which thou hast given me, my brother? And he called them the land of Cabul, unto this day.
9:13. And he said, “Are these the cities that you have given to me, brother?” And he called them the land of Cabul, even to this day.
And he said, What cities [are] these which thou hast given me, my brother? And he called them the land of Cabul unto this day:

9:13 И сказал он: что это за города, которые ты, брат мой, дал мне? И назвал их землею Кавул, {как называются они} до сего дня.
9:13
καὶ και and; even
εἶπεν επω say; speak
τί τις.1 who?; what?
αἱ ο the
πόλεις πολις city
αὗται ουτος this; he
ἃς ος who; what
ἔδωκάς διδωμι give; deposit
μοι μοι me
ἀδελφέ αδελφος brother
καὶ και and; even
ἐκάλεσεν καλεω call; invite
αὐτάς αυτος he; him
ὅριον οριον frontier
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
9:13
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
מָ֚ה ˈmā מָה what
הֶ he הַ the
עָרִ֣ים ʕārˈîm עִיר town
הָ hā הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נָתַ֥תָּה nāṯˌattā נתן give
לִּ֖י llˌî לְ to
אָחִ֑י ʔāḥˈî אָח brother
וַ wa וְ and
יִּקְרָ֤א yyiqrˈā קרא call
לָהֶם֙ lāhˌem לְ to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
כָּב֔וּל kāvˈûl כָּבוּל Cabul
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ פ zzˈeh . f זֶה this
9:13. et ait haecine sunt civitates quas dedisti mihi frater et appellavit eas terram Chabul usque in diem hanc
And he said: Are these the cities which thou hast given me, brother? And he called them the land of Chabul, unto this day.
13. And he said, What cities are these which thou hast given me, my brother? And he called them the land of Cabul, unto this day.
9:13. And he said, “Are these the cities that you have given to me, brother?” And he called them the land of Cabul, even to this day.
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jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:13: Called them the land of Cabul - Whether this epithet was given to this land by Hiram as a mark of disapprobation, or what is its proper meaning, the learned are not agreed. That there was a country of this name in the promised land in the time of Joshua, is evident enough from Jos 19:27, as it was one part of the boundary of the tribe of Asher; hence some interpret the word border or boundary, and so, the Septuagint understood it, for they have translated the Hebrew word ὁριον, which signifies the same. The margin gives another meaning.
3 Kings (1 Kings) 9:14
Albert Barnes: Notes on the Bible - 1834
9:13: Cabul is said to be a Phoenician word, and signified "displeasing" (see margin). There is some reason to believe that the cities thus despised by Hiram were restored to Solomon Ch2 8:2, and that Solomon rebuilt them and colonized them with Israelites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:13: my brother: Kg1 5:1, Kg1 5:2; Amo 1:9
Cabul: that is, Displeasing, or dirty. Josephus says that Cabul, in the Phoenician language, signifies ουκ αρεσκον, displeasing; and that these cities were situated in the neighbourhood of Tyre. Most commentators are persuaded that the city Cabul in the tribe of Asher was one; and probably from this Hiram took occasion to give this name to all the other cities which Solomon had ceded to him. Jos 19:27
John Gill
And he said,.... By letter to him:
what cities are these which thou hast given me, my brother? so he called him, being not only his neighbour, but his ally, in friendship and covenant with him; and this he said of them not by way of complaint, or contempt, as unworthy of his acceptance; for so munificent a prince as Solomon would never offer to a king to whom he was so much obliged anything mean and contemptible; but as being unsuitable to him, however valuable they might be in themselves, or of advantage to others:
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 (g) the word shut up, or unfruitful, sandy, dirty, clayey; so in the Talmud (h) 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. Josephus (i) says, in the Phoenician tongue it signifies "not pleasing", which agrees with what Hiram says, 3Kings 9:12. Hillerus (k) 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, 2Chron 8:2, which seems to be the best sense of the word. They are the same with Decapolis, Mt 4:25 so called from ten cities therein (l).
(g) David de Pomis, Lexic fol. 58. 2. (h) T. Bab. Sabbat, fol. 54. 1. (i) Antiqu. l. 8. c. 5. sect. 3. (k) Onomastic. Sacr. p. 435. (l) Vid. Castel Lex Heptaglot. col. 1669. & Plin. Nat. Hist. l. 5. c. 18.
John Wesley
Cabul - That is, of dirt, as most interpret it. Because, though the land was very good, yet being a thick and stiff clay, and therefore requiring great pains to manure it, it was very unsuitable to the disposition of the Tyrians, who were delicate, and lazy, and luxurious, and wholly given to merchandise. And on his returning them, there is no doubt but Solomon gave him an equivalent more to his taste.
9:149:14: Եւ եբեր Քիրամ Սողոմոնի հարիւր եւ քսան տաղանդ ոսկւոյ։
14 Եւ Քիրամը Սողոմոնին հարիւր քսան տաղանդ[53] ոսկի բերեց: [53] 53. Շուրջ 3.500 կիլոգրամ:
14 Ուստի Քիրամ թագաւորին հարիւր քսան տաղանդ ոսկի ղրկեց։
Եւ [224]եբեր Քիրամ Սողոմոնի հարեւր եւ քսան տաղանդ ոսկւոյ:

9:14: Եւ եբեր Քիրամ Սողոմոնի հարիւր եւ քսան տաղանդ ոսկւոյ։
14 Եւ Քիրամը Սողոմոնին հարիւր քսան տաղանդ[53] ոսկի բերեց:
[53] 53. Շուրջ 3.500 կիլոգրամ:
14 Ուստի Քիրամ թագաւորին հարիւր քսան տաղանդ ոսկի ղրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
9:149:14 И послал Хирам царю сто двадцать талантов золота.
9:14 καὶ και and; even ἤνεγκεν φερω carry; bring Χιραμ χιραμ the Σαλωμων σαλωμων hundred καὶ και and; even εἴκοσι εικοσι twenty τάλαντα ταλαντον 10,000 dollars; talent χρυσίου χρυσιον gold piece; gold leaf
9:14 וַ wa וְ and יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send חִירָ֖ם ḥîrˌām חִירָם Hiram לַ la לְ to † הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king מֵאָ֥ה mēʔˌā מֵאָה hundred וְ wᵊ וְ and עֶשְׂרִ֖ים ʕeśrˌîm עֶשְׂרִים twenty כִּכַּ֥ר kikkˌar כִּכָּר disk זָהָֽב׃ zāhˈāv זָהָב gold
9:14. misit quoque Hiram ad regem centum viginti talenta auriAnd Hiram sent to king Solomon a hundred and twenty talents of gold.
14. And Hiram sent to the king sixscore talents of gold.
9:14. And Hiram sent to king Solomon one hundred twenty talents of gold.
And Hiram sent to the king sixscore talents of gold:

9:14 И послал Хирам царю сто двадцать талантов золота.
9:14
καὶ και and; even
ἤνεγκεν φερω carry; bring
Χιραμ χιραμ the
Σαλωμων σαλωμων hundred
καὶ και and; even
εἴκοσι εικοσι twenty
τάλαντα ταλαντον 10,000 dollars; talent
χρυσίου χρυσιον gold piece; gold leaf
9:14
וַ wa וְ and
יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send
חִירָ֖ם ḥîrˌām חִירָם Hiram
לַ la לְ to
† הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
מֵאָ֥ה mēʔˌā מֵאָה hundred
וְ wᵊ וְ and
עֶשְׂרִ֖ים ʕeśrˌîm עֶשְׂרִים twenty
כִּכַּ֥ר kikkˌar כִּכָּר disk
זָהָֽב׃ zāhˈāv זָהָב gold
9:14. misit quoque Hiram ad regem centum viginti talenta auri
And Hiram sent to king Solomon a hundred and twenty talents of gold.
14. And Hiram sent to the king sixscore talents of gold.
9:14. And Hiram sent to king Solomon one hundred twenty talents of gold.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:14: Sixscore talents of gold - This was the sum which Hiram had lent, and in order to pay this Solomon had laid a tax upon his people, as we afterward learn. The whole is very darkly expressed.
3 Kings (1 Kings) 9:15
Albert Barnes: Notes on the Bible - 1834
9:14: Hiram sent sixscore talents of gold - Apparently, to show that, although disappointed, he was not offended. The sum sent was very large - above a million and a quarter of our money, according to one estimate of the weight of the Hebrew gold talent; or about 720, 000 according to the estimate adopted in Exo 38:24-29 note. At any rate, it was more than equal to a sixth part of Solomon's regular Rev_enue Kg1 10:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:14: Kg1 9:11, Kg1 9:28, Kg1 10:10, Kg1 10:14, Kg1 10:21
Geneva 1599
And Hiram sent to the king (d) sixscore (e) talents of gold.
(d) For his tribute toward the building.
(e) The common talent was about 60 pound weight.
John Gill
And Hiram sent to the king one hundred and twenty talents of gold. Not after the cities had been given him, but before; and it may be rendered "had sent" (m), and is the sum of the gold he furnished him with for the temple, 3Kings 9:11 which, according to Brerewood (n), was 540,000 pounds of our money; and, according to another (o) writer, it amounted to 1,466,400 ducats of gold, taking a talent at 12,220 ducats.
(m) "miserat", Junius & Tremellius, Piscator. (n) De Ponderibus & Pretiis, Vet. Num. c. 5. (o) Scheuchzer. Physic. Sacr. vol. 3. p. 571.
John Wesley
Sent - And this seems to be here added, both to declare the quantity of the gold sent, which had been only named before, 3Kings 9:11, and as the reason why he resented Solomon's action, because so great a sum required a better recompense.
9:159:15: Եւ ա՛յս են հանդերձանք աւարին, զոր եհան արքայ Սողոմոն շինել զտո՛ւնն Տեառն, եւ զտունն արքայի. եւ զՄելոն, եւ զբարձաւանդակսն, խնո՛ւլ զխրամս քաղաքի Դաւթի, եւ զԱսուր, եւ զՄայիդան, եւ զպարիսպն Երուսաղեմի, եւ զԵսեր, եւ զՄակեդդով, եւ զԳազեր[3560], [3560] ՚Ի լուս՛՛. ՚ի վերայ՝ հանդերձանք, նշանակի՝ սակ հարկի։ Ոմանք. Զխրամ քաղաքին Դաւ՛՛... եւ զՄայդան եւ զպարիսպն Երուսաղէմի։
15[54] Սողոմոն արքայի սահմանած մարդահարկի նպատակն այն էր, որ կառուցի Տիրոջ տունը եւ արքունի տունը, Մելոնը եւ բարձրապարիսպները, լցնի Դաւթի քաղաքի խրամատները, կառուցի Ասուրը, Մայդանը եւ Երուսաղէմի պարիսպը, Եսերը, Մակեդդովն ու Գազերը,[54] 54. Իմաստի յստակութեան համար այստեղ հետեւել ենք եբրայերէն բնագրին:
15 Սողոմոն թագաւորին դրած հարկին պատճառը այս էր, որ Տէրոջը տունը, իր տունն ու Մելօնը ու Երուսաղէմի պարիսպը, Հասորը, Մակեդդովն ու Գազերը շինէ։
Եւ այս [225]են հանդերձանք աւարին``, զոր եհան արքայ Սողոմոն շինել զտունն Տեառն եւ զտունն [226]արքայի, եւ զՄեղոն եւ զբարձաւանդակսն, խնուլ զխրամս քաղաքին Դաւթի, եւ զԱսուր եւ զՄայդան եւ զպարիսպն Երուսաղեմի, եւ զԵսեր եւ զՄակեդդով եւ զԳազեր:

9:15: Եւ ա՛յս են հանդերձանք աւարին, զոր եհան արքայ Սողոմոն շինել զտո՛ւնն Տեառն, եւ զտունն արքայի. եւ զՄելոն, եւ զբարձաւանդակսն, խնո՛ւլ զխրամս քաղաքի Դաւթի, եւ զԱսուր, եւ զՄայիդան, եւ զպարիսպն Երուսաղեմի, եւ զԵսեր, եւ զՄակեդդով, եւ զԳազեր[3560],
[3560] ՚Ի լուս՛՛. ՚ի վերայ՝ հանդերձանք, նշանակի՝ սակ հարկի։ Ոմանք. Զխրամ քաղաքին Դաւ՛՛... եւ զՄայդան եւ զպարիսպն Երուսաղէմի։
15[54] Սողոմոն արքայի սահմանած մարդահարկի նպատակն այն էր, որ կառուցի Տիրոջ տունը եւ արքունի տունը, Մելոնը եւ բարձրապարիսպները, լցնի Դաւթի քաղաքի խրամատները, կառուցի Ասուրը, Մայդանը եւ Երուսաղէմի պարիսպը, Եսերը, Մակեդդովն ու Գազերը,
[54] 54. Իմաստի յստակութեան համար այստեղ հետեւել ենք եբրայերէն բնագրին:
15 Սողոմոն թագաւորին դրած հարկին պատճառը այս էր, որ Տէրոջը տունը, իր տունն ու Մելօնը ու Երուսաղէմի պարիսպը, Հասորը, Մակեդդովն ու Գազերը շինէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:159:15 Вот распоряжение о подати, которую наложил царь Соломон, чтобы построить храм Господень и дом свой, и Милло, и стену Иерусалимскую, Гацор, и Мегиддо, и Газер.
9:26 καὶ και and; even ναῦν ναυς ship ὑπὲρ υπερ over; for οὗ ος who; what ἐποίησεν ποιεω do; make ὁ ο the βασιλεὺς βασιλευς monarch; king Σαλωμων σαλωμων in Γασιωνγαβερ γασιωνγαβερ the οὖσαν ειμι be ἐχομένην εχω have; hold Αιλαθ αιλαθ in; on τοῦ ο the χείλους χειλος lip; shore τῆς ο the ἐσχάτης εσχατος last; farthest part θαλάσσης θαλασσα sea ἐν εν in γῇ γη earth; land Εδωμ εδωμ Edōm; Ethom
9:15 וְ wᵊ וְ and זֶ֨ה zˌeh זֶה this דְבַר־ ḏᵊvar- דָּבָר word הַ ha הַ the מַּ֜ס mmˈas מַס forced labour אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] הֶעֱלָ֣ה׀ heʕᵉlˈā עלה ascend הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king שְׁלֹמֹ֗ה šᵊlōmˈō שְׁלֹמֹה Solomon לִ li לְ to בְנֹות֩ vᵊnôṯ בנה build אֶת־ ʔeṯ- אֵת [object marker] בֵּ֨ית bˌêṯ בַּיִת house יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בֵּיתֹו֙ bêṯˌô בַּיִת house וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּלֹּ֔וא mmillˈô מִלֹּוא mound וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] חֹומַ֣ת ḥômˈaṯ חֹומָה wall יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חָצֹ֥ר ḥāṣˌōr חָצֹור Hazor וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מְגִדֹּ֖ו mᵊḡiddˌô מְגִדֹּו Megiddo וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] גָּֽזֶר׃ gˈāzer גֶּזֶר Gezer
9:15. haec est summa expensarum quam obtulit rex Salomon ad aedificandam domum Domini et domum suam et Mello et murum Hierusalem et Eser et Mageddo et GazerThis is the sum of the expenses, which king Solomon offered to build the house of the Lord, and his own house, and Mello, and the wall of Jerusalem, and Heser, and Mageddo, and Gazer.
15. And this is the reason of the levy which king Solomon raised; for to build the house of the LORD, and his own house, and Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer.
9:15. This is the sum of the expenses that king Solomon offered for the building of the house of the Lord, and his own house, and for Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer.
And this [is] the reason of the levy which king Solomon raised; for to build the house of the LORD, and his own house, and Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer:

9:15 Вот распоряжение о подати, которую наложил царь Соломон, чтобы построить храм Господень и дом свой, и Милло, и стену Иерусалимскую, Гацор, и Мегиддо, и Газер.
9:26
καὶ και and; even
ναῦν ναυς ship
ὑπὲρ υπερ over; for
οὗ ος who; what
ἐποίησεν ποιεω do; make
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Σαλωμων σαλωμων in
Γασιωνγαβερ γασιωνγαβερ the
οὖσαν ειμι be
ἐχομένην εχω have; hold
Αιλαθ αιλαθ in; on
τοῦ ο the
χείλους χειλος lip; shore
τῆς ο the
ἐσχάτης εσχατος last; farthest part
θαλάσσης θαλασσα sea
ἐν εν in
γῇ γη earth; land
Εδωμ εδωμ Edōm; Ethom
9:15
וְ wᵊ וְ and
זֶ֨ה zˌeh זֶה this
דְבַר־ ḏᵊvar- דָּבָר word
הַ ha הַ the
מַּ֜ס mmˈas מַס forced labour
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
הֶעֱלָ֣ה׀ heʕᵉlˈā עלה ascend
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
שְׁלֹמֹ֗ה šᵊlōmˈō שְׁלֹמֹה Solomon
לִ li לְ to
בְנֹות֩ vᵊnôṯ בנה build
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֨ית bˌêṯ בַּיִת house
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בֵּיתֹו֙ bêṯˌô בַּיִת house
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּלֹּ֔וא mmillˈô מִלֹּוא mound
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
חֹומַ֣ת ḥômˈaṯ חֹומָה wall
יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חָצֹ֥ר ḥāṣˌōr חָצֹור Hazor
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מְגִדֹּ֖ו mᵊḡiddˌô מְגִדֹּו Megiddo
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
גָּֽזֶר׃ gˈāzer גֶּזֶר Gezer
9:15. haec est summa expensarum quam obtulit rex Salomon ad aedificandam domum Domini et domum suam et Mello et murum Hierusalem et Eser et Mageddo et Gazer
This is the sum of the expenses, which king Solomon offered to build the house of the Lord, and his own house, and Mello, and the wall of Jerusalem, and Heser, and Mageddo, and Gazer.
15. And this is the reason of the levy which king Solomon raised; for to build the house of the LORD, and his own house, and Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer.
9:15. This is the sum of the expenses that king Solomon offered for the building of the house of the Lord, and his own house, and for Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-17: Причина как материальной зависимости Соломона от Xирама, так и тяжкой подати, какую Соломон возложил на народ, была одна и та же: множество предпринятых им построек; причем выражение "построить" (бана) в приложении к целым городам, иногда давно уже существовавшим и ранее, может означать простую поправку, реставрацию, укрепление города. Так, Соломон построил, кроме храма и дворца, еще Милло, и стену Иерусалимскую, и Гацор, Мегиддо и Гезер (ст. 15). Милло (LXX: Μελώ καί τήν άκραν, слав.: Мелон и краеградие) - насыпь, вал, но также и крепость (какая, напр., была в Сихеме, Суд. IX:6, 20); в Иерусалиме еще Давид основал такую крепость, может быть, укрепил бывшую еще у иевусеев (2: Цар. V:9; 1: Пар. XI:9), Соломон же, по-видимому, не раз предпринимал реставрацию этих укреплений (IX:15, 24; XI:27); вместе с тем, он укрепил и, может быть, расширил стену Иерусалима (сн. III:1). Гацор, LXX: Ασσούρ, слав.: Ассор, - город в Неффалимовом колене (Нав. XIX:36), некогда столица хананейского царя Навина (Нав. XI:1: сл.; Суд. IV:2), Мегиддо (ср. IV:12) - важный стратегический пункт при входе в долину Изреель, ключ средней и северной Палестины. Газер или Гезер (LXX: Γαζερ, Εσερ) - левитский город на западной границе колена Ефремова, близ Средиземного моря; некогда завоеванный Иисусом Навином (Нав. X:33; XII:12; XVI:3), не был удержан евреями (Суд. I:29) и находился во владении хананеев до тех пор, пока (ст. 16) Фараон - тесть Соломона, может быть, Рамзес Миамун (по предположению Клерика) - не отнял его у хананеев и не отдал Соломону в качестве приданого за дочерью (теперь Tell-Gezer) (ст. 17). Соломон обстроил Гезер и близ него лежавший Вефорон (Бет-хорон, Βαιθωρών), называемый нижним; в Нав. XVI:5; XXI:22: упомянут Вефорон верхний, а по 2: Пар. VIII:5: Соломон обстроил оба Вефорона, верхний и нижний, - тот и другой в колене Ефремовом, теперь Belt-Ur (Robinson. Palastin, III, 273).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Solomon's Buildings; Solomon's Greatness. B. C. 991.

15 And this is the reason of the levy which king Solomon raised; for to build the house of the LORD, and his own house, and Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer. 16 For Pharaoh king of Egypt had gone up, and taken Gezer, and burnt it with fire, and slain the Canaanites that dwelt in the city, and given it for a present unto his daughter, Solomon's wife. 17 And Solomon built Gezer, and Beth-horon the nether, 18 And Baalath, and Tadmor in the wilderness, in the land, 19 And all the cities of store that Solomon had, and cities for his chariots, and cities for his horsemen, and that which Solomon desired to build in Jerusalem, and in Lebanon, and in all the land of his dominion. 20 And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which were not of the children of Israel, 21 Their children that were left after them in the land, whom the children of Israel also were not able utterly to destroy, upon those did Solomon levy a tribute of bondservice unto this day. 22 But of the children of Israel did Solomon make no bondmen: but they were men of war, and his servants, and his princes, and his captains, and rulers of his chariots, and his horsemen. 23 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. 24 But Pharaoh's daughter came up out of the city of David unto her house which Solomon had built for her: then did he build Millo. 25 And three times in a year did Solomon offer burnt offerings and peace offerings upon the altar which he built unto the LORD, and he burnt incense upon the altar that was before the LORD. So he finished the house. 26 And king Solomon made a navy of ships in Ezion-geber, which is beside Eloth, on the shore of the Red sea, in the land of Edom. 27 And Hiram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon. 28 And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought it to king Solomon.
We have here a further account of Solomon's greatness.
I. His buildings. He raised a great levy both of men and money, because he projected a great deal of building, which would both employ many hands and put him to a vast expense, v. 15. And he was a wise builder, who sat down first, and counted the cost, and would not begin to build till he found himself able to finish. Perhaps there was some complaint of the heaviness of the taxes, which the historian excuses from the greatness of his undertakings. He raised it, not for war (as other princes), which would spend the blood of his subjects, but for building, which would require only their labour and purses. Perhaps David observed Solomon's genius to lie towards building, and foresaw he would have his head and hands full of it, when he penned that song of degrees for Solomon, which begins, Except the Lord build the house, those labour in vain that build it (Ps. cxxvii. 1), directing him to acknowledge God in all his ways, and, by prayer and faith in his providence, to take him along with him in all his designs of this kind. And Solomon verily began his work at the right end, for he built God's house first, and finished that before he began his own; and then God blessed him, and he prospered in all his other buildings. If we begin with God, he will go on with us. Let the first-fruits be his, and the after-fruits will the more comfortably be ours, Matt. vi. 33. Solomon built a church first and then he was enabled to build houses, and cities, and walls. Those consult not their own interest that defer to the last what they design for pious uses. The further order in Solomon's buildings is observable. God's house first for religion, then his own for his own convenience, then a house for his wife, to which she removed as soon as it was ready for her (v. 24), then Millo, the town-house or guild-hall, then the wall of Jerusalem, the royal city, then some cities of note and strength in the country, which were decayed and unfortified, Hazor, Megiddo, &c. As he rebuilt these at his own charge, the inhabitants would be not only his subjects, but his tenants, which would increase the revenues of the crown for the benefit of his successors. Among the rest, he built Gezer, which Pharaoh took out of the hands of the Canaanites, and made a present of to his daughter, Solomon's wife, v. 16. See how God maketh the earth to help the woman. Solomon was not himself a warlike prince, but the king of Egypt, who was, took cities for him to build. Then he built cities for convenience, for store, for his chariots, and for his horsemen, v. 19. And, lastly, he built for pleasure in Lebanon, for his hunting perhaps, or other diversions there. Let piety begin, and profit proceed, and leave pleasure to the last.
II. His workmen and servants. In doing such great works, he must needs employ abundance of workmen. The honour of great men is borrowed from their inferiors, who do that which they have the credit of. 1. Solomon employed those who remained of the conquered and devoted nations in all the slavish work, v. 20, 21. We may suppose that they renounced their idolatry and submitted to Solomon's government, so that he could not, in honour, utterly destroy them, and they were so poor that he could not levy money on them; therefore he served himself of their labour. Herein he observed God's law (Lev. xxv. 44, Thy bondmen shall be of the heathen), and fulfilled Noah's curse upon Canaan, A servant of servants shall he be unto his brethren, Gen. ix. 25. 2. He employed Israelites in the more creditable services (v. 22, 23): Of them he made no bondmen, for they were God's freemen, but he made them soldiers and courtiers, and gave them offices, as he saw them qualified, among his chariots and horsemen, appointing some to support the service of the inferior labourers. Thus he preserved the dignity and liberty of Israel and honoured their relation to God as a kingdom of priests.
III. His piety and devotion (v. 25): Three times in a year he offered burnt-offerings extraordinary (namely, at the three yearly feasts, the passover, pentecost, and feast of tabernacles) in honour of the divine institution, besides what he offered at other times, both statedly and upon special occasions. With his sacrifices he burnt incense, not himself (that was king Uzziah's crime), but the priest for him, at his charge, and for his particular use. It is said, He offered on the altar which he himself built. He took care to build it, and then, 1. He himself made use of it. Many will assist the devotions of others that neglect their own. Solomon did not think his building an altar would excuse him from sacrificing, but rather engage him the more to it. 2. He himself had the benefit and comfort of it. Whatever pains we take, for the support of religion, to the glory of God and the edification of others, we ourselves are likely to have the advantage of it.
IV. His merchandise. He built a fleet of trading ships at Ezion-geber (v. 26), a port on the coast of the Red Sea, the furthest stage of the Israelites when they wandered in the wilderness, Num. xxxiii. 35. Probably that wilderness now began to be peopled by the Edomites, which it was not then. To them this port had belonged, but, David having subdued the Edomites, it now pertained to the crown of Judah. The fleet traded to Ophir in the East Indies, supposed to be that which is now called Ceylon. Gold was the commodity traded for, substantial wealth. It should seem, Solomon had before been Hiram's partner, or put a venture into his ships, which made him a rich return of 120 talents (v. 14), which encouraged him to build a fleet of his own. The success of others in any employment should quicken our industry; for in all labour there is profit. Solomon sent his own servants as factors, and merchants, and super-cargoes, but hired Tyrians for sailors, for they had knowledge of the sea, v. 27. Thus one nation needs another, Providence so ordering it that there may be mutual commerce and assistance; for not only as Christians, but as men, we are members one of another. The fleet brought home to Solomon 420 talents of gold, v. 28. Canaan, the holy land, the glory of all lands, had no gold in it, which teaches us that that part of the wealth of this world which is for hoarding and trading is not the best part of it, but that which is more immediately for the present support and comfort of life, our own and others'; such were the productions of Canaan. Solomon got much by his merchandise, but, it should seem, David got much more by his conquests. What were Solomon's 420 talents to David's 100,000 talents of gold? 1 Chron. xxii. 14; xxix. 4. Solomon got much by his merchandise, and yet has directed us to a better trade, within reach of the poorest, having assured us from his own experience of both that the merchandise of wisdom is better than the merchandise of silver and the gain thereof than fine gold, Prov. iii. 14.
Adam Clarke: Commentary on the Bible - 1831
9:15: This is the reason of the levy - That is, in order to pay Hiram the sixscore talents of gold which he had borrowed from him (Hiram not being willing to take the Galilean cities mentioned above; or, having taken them, soon restored them again) he was obliged to lay a tax upon the people; and that this was a grievous and oppressive tax we learn from Kg1 12:1-4, where the elders of Israel came to Rehoboam, complaining of their heavy state of taxation, and entreating that their yoke might be made lighter.
And Millo - This is supposed to have been a deep valley between Mount Sion and what was called the city of Jebus, which Solomon filled up, and it was built on, and became a sort of fortified place, and a place for public assemblies. - See Calmet.
3 Kings (1 Kings) 9:16
Albert Barnes: Notes on the Bible - 1834
9:15: Levy - See the marginal reference note.
Millo - See Sa2 5:9 note. The Septuagint commonly render the word ἡ ἄκρα hē akra, "the citadel," and it may possibly have been the fortress on Mount Zion connected with the Maccabean struggles (1 Macc. 4:41; 13:49-52). Its exact site has not been determined.
And the wall of Jerusalem - David's fortification Sa2 5:9; Ch1 11:8 had been hasty, and had now - fifty years later - fallen into decay. Solomon therefore had to "repair the breaches of the city of David" Kg1 11:27.
Hazor, Megiddo, and Gezer were three of the most important sites in the holy land. For the two first places, compare the marginal references and notes.
Gezer was a main city of the south. It was situated on the great maritime plain, and commanded the ordinary line of approach from Egypt, which was along this low region. The importance of Gezer appears from Jos 10:33; Jos 12:12, etc. Its site is near Tell Jezer, and marked now by Abu Shusheh. Though within the lot of Ephraim Jos 16:3, and especially assigned to the Kohathite Levites Jos 21:21, it had never yet been conquered from the old inhabitants (marginal references), who continued to dwell in it until Solomon's time, and apparently were an independent people Kg1 9:16.
Pharaoh took it before the marriage of Solomon with his daughter, and gave it "for a present" - i. e., for a dowry. Though in the East husbands generally pay for their wives, yet dower is given in some cases. Sargon gave Cilicia as a dowry with his daughter when he married her to Ambris king of Tubal: and the Persian kings seem generally to have given satrapial or other high offices as dowries to the husbands of their daughters.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:15: am 2989-3029, bc 1015-975
the reason: Kg1 9:21, Kg1 5:13
to build: Kg1 9:10, Kg1 6:38, Kg1 7:1; Ch2 8:1
Millo: Millo is said to have been a deep valley, between the ancient city of Jebus and the city of David on mount Zion. This Solomon filled up, and built upon; and it became a fortified place, and a place for public assemblies. Kg1 9:24, Kg1 11:27; Jdg 9:6, Jdg 9:20; Sa2 5:9; Kg2 12:20
the wall: Psa 51:18
Hazor: Probably the city Hazor in Naphtali, and the famous capital of Jabin, situated in the lake Merom or Semechon, and placed by Josephus south of Tyre, near Ptolemais. Jos 11:1, Jos 19:36; Jdg 4:2; Kg2 15:29
Megiddo: Kg1 4:12; Jos 17:11; Jdg 5:19; Kg2 9:27, Kg2 23:29, Kg2 23:30; Ch2 35:22; Zac 12:11
Gezer: Kg1 9:16, Kg1 9:17; Jos 10:33, Jos 16:10, Jos 21:21; Jdg 1:29; Ch1 6:67, Ch1 20:4
Geneva 1599
And this [is] the reason of the levy which king Solomon raised; for to build the house of the LORD, and his own house, and (f) Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer.
(f) Millo was as the town house or place of assembly which was open above.
John Gill
And this is the reason of the levy which King Solomon raised,.... Both of men to work, 3Kings 5:13, and of money to defray the expense:
Tit was for to build the house of the Lord; the temple:
and his own house; or palace:
and Millo; which he repaired: See Gill on 1Kings 5:9.
and the wall of Jerusalem; which, as Abarbinel says, was a large building, there being three walls one within another:
and Hazor; a city in the tribe of Naphtali, and which had been a royal city with the Canaanites; see Josh 11:1.
and Megiddo; which was in the tribe of Manasseh, Josh 17:11.
and Gezer; which was in the tribe of Ephraim, and formerly a royal city of the Canaanites, Josh 10:33.
John Wesley
Raised - Both the levy of men; of which, 3Kings 5:13, and the levy of money upon his people and subjects. He raised this levy, both to pay what he owed to Hiram, and to build the works following.
Robert Jamieson, A. R. Fausset and David Brown
this is the reason of the levy--A levy refers both to men and money, and the necessity for Solomon making it arose from the many gigantic works he undertook to erect.
Millo--part of the fort of Jerusalem on Mount Zion (2Kings 5:9; 1Chron 11:8), or a row of stone bastions around Mount Zion, Millo being the great corner tower of that fortified wall (3Kings 11:27; 2Chron 32:5).
the wall of Jerusalem--either repairing some breaches in it (3Kings 11:27), or extending it so as to enclose Mount Zion.
Hazor--fortified on account of its importance as a town in the northern boundary of the country.
Megiddo--(now Leijun)--Lying in the great caravan road between Egypt and Damascus, it was the key to the north of Palestine by the western lowlands, and therefore fortified.
Gezer--on the western confines of Ephraim, and, though a Levitical city, occupied by the Canaanites. Having fallen by right of conquest to the king of Egypt, who for some cause attacked it, it was given by him as a dowry to his daughter, and fortified by Solomon.
9:169:16: փարաւոնի արքայի Եգիպտացւոց. քանզի ել եւ ա՛ռ զԳազեր, եւ այրեաց զնա հրով. եւ զՔանանացին որ նստէր ՚ի քաղաքին՝ սպա՛ն, եւ ետ զնա պաշտատական դստեր իւրում կնոջ Սողոմոնի։
16 որոնք Եգիպտոսի փարաւոն արքային էին պատկանում: Փարաւոնը գնացել, նուաճել ու հրով այրել էր Գազերը, սպանել քանանացիներին, որոնք ապրում էին այդ քաղաքում, եւ այն օժիտ էր տուել իր դստերը՝ Սողոմոնի կնոջը:
16 (Քանզի Եգիպտոսի Փարաւոն թագաւորը ելլելով՝ Գազերը առեր ու զանիկա կրակով այրեր էր եւ այն քաղաքին մէջ բնակող Քանանացիները մեռցնելով, զանիկա իր աղջկան, Սողոմոնի կնոջ, օժիտ տուեր էր։)
փարաւոնի արքայի Եգիպտացւոց. քանզի ել`` եւ առ զԳազեր, եւ այրեաց զնա հրով, եւ զՔանանացին որ նստէր ի քաղաքին` սպան, եւ ետ զնա պաշտատական դստեր իւրում կնոջ Սողոմոնի:

9:16: փարաւոնի արքայի Եգիպտացւոց. քանզի ել եւ ա՛ռ զԳազեր, եւ այրեաց զնա հրով. եւ զՔանանացին որ նստէր ՚ի քաղաքին՝ սպա՛ն, եւ ետ զնա պաշտատական դստեր իւրում կնոջ Սողոմոնի։
16 որոնք Եգիպտոսի փարաւոն արքային էին պատկանում: Փարաւոնը գնացել, նուաճել ու հրով այրել էր Գազերը, սպանել քանանացիներին, որոնք ապրում էին այդ քաղաքում, եւ այն օժիտ էր տուել իր դստերը՝ Սողոմոնի կնոջը:
16 (Քանզի Եգիպտոսի Փարաւոն թագաւորը ելլելով՝ Գազերը առեր ու զանիկա կրակով այրեր էր եւ այն քաղաքին մէջ բնակող Քանանացիները մեռցնելով, զանիկա իր աղջկան, Սողոմոնի կնոջ, օժիտ տուեր էր։)
zohrab-1805▾ eastern-1994▾ western am▾
9:169:16 Фараон, царь Египетский, пришел и взял Газер, и сжег его огнем, и Хананеев, живших в городе, побил, и отдал его в приданое дочери своей, жене Соломоновой.
9:27 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Χιραμ χιραμ in τῇ ο the νηὶ ναυς ship τῶν ο the παίδων παις child; boy αὐτοῦ αυτος he; him ἄνδρας ανηρ man; husband ναυτικοὺς ναυτικος drive; row εἰδότας οιδα aware θάλασσαν θαλασσα sea μετὰ μετα with; amid τῶν ο the παίδων παις child; boy Σαλωμων σαλωμων Salōmōn; Salomon
9:16 פַּרְעֹ֨ה parʕˌō פַּרְעֹה pharaoh מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מִצְרַ֜יִם miṣrˈayim מִצְרַיִם Egypt עָלָ֗ה ʕālˈā עלה ascend וַ wa וְ and יִּלְכֹּ֤ד yyilkˈōḏ לכד seize אֶת־ ʔeṯ- אֵת [object marker] גֶּ֨זֶר֙ gˈezer גֶּזֶר Gezer וַ wa וְ and יִּשְׂרְפָ֣הּ yyiśrᵊfˈāh שׂרף burn בָּ bā בְּ in † הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the כְּנַעֲנִ֛י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite הַ ha הַ the יֹּשֵׁ֥ב yyōšˌēv ישׁב sit בָּ bā בְּ in † הַ the עִ֖יר ʕˌîr עִיר town הָרָ֑ג hārˈāḡ הרג kill וַֽ wˈa וְ and יִּתְּנָהּ֙ yyittᵊnˌāh נתן give שִׁלֻּחִ֔ים šilluḥˈîm שִׁלּוּחִים act of sending לְ lᵊ לְ to בִתֹּ֖ו vittˌô בַּת daughter אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon
9:16. Pharao rex Aegypti ascendit et cepit Gazer succenditque eam igni et Chananeum qui habitabat in civitate interfecit et dedit eam in dote filiae suae uxori SalomonisPharao, the king of Egypt, came up and took Gazer, and burnt it with fire: and slew the Chanaanite that dwelt in the city, and gave it for a dowry to his daughter, Solomon's wife.
16. Pharaoh king of Egypt had gone up, and taken Gezer, and burnt it with fire, and slain the Canaanites that dwelt in the city, and given it for a portion unto his daughter, Solomon’s wife.
9:16. Pharaoh, the king of Egypt, ascended and seized Gezer, and he burned it with fire. And he put to death the Canaanite who was living in the city, and he gave it as a dowry for his daughter, the wife of Solomon.
For Pharaoh king of Egypt had gone up, and taken Gezer, and burnt it with fire, and slain the Canaanites that dwelt in the city, and given it [for] a present unto his daughter, Solomon' s wife:

9:16 Фараон, царь Египетский, пришел и взял Газер, и сжег его огнем, и Хананеев, живших в городе, побил, и отдал его в приданое дочери своей, жене Соломоновой.
9:27
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Χιραμ χιραμ in
τῇ ο the
νηὶ ναυς ship
τῶν ο the
παίδων παις child; boy
αὐτοῦ αυτος he; him
ἄνδρας ανηρ man; husband
ναυτικοὺς ναυτικος drive; row
εἰδότας οιδα aware
θάλασσαν θαλασσα sea
μετὰ μετα with; amid
τῶν ο the
παίδων παις child; boy
Σαλωμων σαλωμων Salōmōn; Salomon
9:16
פַּרְעֹ֨ה parʕˌō פַּרְעֹה pharaoh
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
מִצְרַ֜יִם miṣrˈayim מִצְרַיִם Egypt
עָלָ֗ה ʕālˈā עלה ascend
וַ wa וְ and
יִּלְכֹּ֤ד yyilkˈōḏ לכד seize
אֶת־ ʔeṯ- אֵת [object marker]
גֶּ֨זֶר֙ gˈezer גֶּזֶר Gezer
וַ wa וְ and
יִּשְׂרְפָ֣הּ yyiśrᵊfˈāh שׂרף burn
בָּ bā בְּ in
† הַ the
אֵ֔שׁ ʔˈēš אֵשׁ fire
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
כְּנַעֲנִ֛י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite
הַ ha הַ the
יֹּשֵׁ֥ב yyōšˌēv ישׁב sit
בָּ bā בְּ in
† הַ the
עִ֖יר ʕˌîr עִיר town
הָרָ֑ג hārˈāḡ הרג kill
וַֽ wˈa וְ and
יִּתְּנָהּ֙ yyittᵊnˌāh נתן give
שִׁלֻּחִ֔ים šilluḥˈîm שִׁלּוּחִים act of sending
לְ lᵊ לְ to
בִתֹּ֖ו vittˌô בַּת daughter
אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman
שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon
9:16. Pharao rex Aegypti ascendit et cepit Gazer succenditque eam igni et Chananeum qui habitabat in civitate interfecit et dedit eam in dote filiae suae uxori Salomonis
Pharao, the king of Egypt, came up and took Gazer, and burnt it with fire: and slew the Chanaanite that dwelt in the city, and gave it for a dowry to his daughter, Solomon's wife.
16. Pharaoh king of Egypt had gone up, and taken Gezer, and burnt it with fire, and slain the Canaanites that dwelt in the city, and given it for a portion unto his daughter, Solomon’s wife.
9:16. Pharaoh, the king of Egypt, ascended and seized Gezer, and he burned it with fire. And he put to death the Canaanite who was living in the city, and he gave it as a dowry for his daughter, the wife of Solomon.
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Adam Clarke: Commentary on the Bible - 1831
9:16: Pharaoh - had gone up, and taken Gezer - This city Joshua had taken from the Canaanites, Jos 10:33; Jos 12:12, and it was divided by lot to the tribe of Ephraim, and was intended to be one of the Levitical cities; but it appears that the Canaanites had retaken it, and kept possession till the days of Solomon, when his father-in-law, Pharaoh king of Egypt, retook it, and gave it to Solomon in dowry with his daughter.
3 Kings (1 Kings) 9:18
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:16: daughter: Kg1 9:24, Kg1 3:1
John Gill
For Pharaoh king of Egypt had gone up, and taken Gezer, and burnt it with fire,.... Egypt lay lower than Canaan, and therefore Pharaoh is said to go up to it; what moved him to it is not certain; whether he went of himself provoked, or was moved to it by Solomon, who had married his daughter; however, so he did, and took the place, and burnt it:
and slain the Canaanites that dwelt in the city: for though it was given to the tribe of Ephraim, yet they could not drive the Canaanites out of it, who seem to have remained in it to this time; see Josh 16:10.
and given it for a present unto his daughter, Solomon's wife; not as a dowry with her, but as a present to her; perhaps some time after marriage.
9:179:17: Եւ շինեաց Սողոմոն զԳազեր, եւ զԲեթորոն զներքին.
17 Սողոմոնը վերակառուցեց Գազերը, ներքին Բեթերոնը,
17 Ու Սողոմոն Գազերն ու վարի Բեթորոնը շինեց,
Եւ շինեաց Սողոմոն զԳազեր եւ զԲեթորոն զներքին:

9:17: Եւ շինեաց Սողոմոն զԳազեր, եւ զԲեթորոն զներքին.
17 Սողոմոնը վերակառուցեց Գազերը, ներքին Բեթերոնը,
17 Ու Սողոմոն Գազերն ու վարի Բեթորոնը շինեց,
zohrab-1805▾ eastern-1994▾ western am▾
9:179:17 И построил Соломон Газер и нижний Бефорон,
9:28 καὶ και and; even ἦλθον ερχομαι come; go εἰς εις into; for Σωφηρα σωφηρα and; even ἔλαβον λαμβανω take; get ἐκεῖθεν εκειθεν from there χρυσίου χρυσιον gold piece; gold leaf ἑκατὸν εκατον hundred καὶ και and; even εἴκοσι εικοσι twenty τάλαντα ταλαντον 10,000 dollars; talent καὶ και and; even ἤνεγκαν φερω carry; bring τῷ ο the βασιλεῖ βασιλευς monarch; king Σαλωμων σαλωμων Salōmōn; Salomon
9:17 וַ wa וְ and יִּ֤בֶן yyˈiven בנה build שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon אֶת־ ʔeṯ- אֵת [object marker] גָּ֔זֶר gˈāzer גֶּזֶר Gezer וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בֵּ֥ית חֹרֹ֖ן bˌêṯ ḥōrˌōn בֵּית חֹורֹון Beth Horon תַּחְתֹּֽון׃ taḥtˈôn תַּחְתֹּון lower
9:17. aedificavit ergo Salomon Gazer et Bethoron inferioremSo Solomon built Gazer, and Bethhoron the nether,
17. Solomon built Gezer, and Beth-horon the nether,
9:17. Therefore, Solomon built up Gezer, and lower Beth-horon,
And Solomon built Gezer, and Beth- horon the nether:

9:17 И построил Соломон Газер и нижний Бефорон,
9:28
καὶ και and; even
ἦλθον ερχομαι come; go
εἰς εις into; for
Σωφηρα σωφηρα and; even
ἔλαβον λαμβανω take; get
ἐκεῖθεν εκειθεν from there
χρυσίου χρυσιον gold piece; gold leaf
ἑκατὸν εκατον hundred
καὶ και and; even
εἴκοσι εικοσι twenty
τάλαντα ταλαντον 10,000 dollars; talent
καὶ και and; even
ἤνεγκαν φερω carry; bring
τῷ ο the
βασιλεῖ βασιλευς monarch; king
Σαλωμων σαλωμων Salōmōn; Salomon
9:17
וַ wa וְ and
יִּ֤בֶן yyˈiven בנה build
שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon
אֶת־ ʔeṯ- אֵת [object marker]
גָּ֔זֶר gˈāzer גֶּזֶר Gezer
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֥ית חֹרֹ֖ן bˌêṯ ḥōrˌōn בֵּית חֹורֹון Beth Horon
תַּחְתֹּֽון׃ taḥtˈôn תַּחְתֹּון lower
9:17. aedificavit ergo Salomon Gazer et Bethoron inferiorem
So Solomon built Gazer, and Bethhoron the nether,
17. Solomon built Gezer, and Beth-horon the nether,
9:17. Therefore, Solomon built up Gezer, and lower Beth-horon,
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Albert Barnes: Notes on the Bible - 1834
9:17: Beth-horon the nether - See the marginal reference note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:17: Bethhoron: Jos 16:3, Jos 19:44, Jos 21:22; Ch2 8:4-6, Ch2 8:7-18
John Gill
And Solomon built Gezer,.... Rebuilt it, it having been burnt, at least great part of it, by Pharaoh when he took it:
and Bethhoron the nether; and the upper also, 2Chron 8:5, which belonged to the tribe of Ephraim, and were on the borders of it, between that and Benjamin, Josh 16:3.
Robert Jamieson, A. R. Fausset and David Brown
Beth-horon the nether--situated on the way from Joppa to Jerusalem and Gibeon; it required, from so public a road, to be strongly garrisoned.
9:189:18: եւ զԲաղաթ, եւ զԹերմոթ յանապատի եւ յերկրի անդ.
18 Բալաթն ու Թերմոթը այդ երկրի անապատում,
18 Նաեւ Բաազեթն ու Թադմօրը երկրին անապատին մէջ
եւ զԲաղաթ եւ [227]զԹերմովթ յանապատի յերկրի անդ:

9:18: եւ զԲաղաթ, եւ զԹերմոթ յանապատի եւ յերկրի անդ.
18 Բալաթն ու Թերմոթը այդ երկրի անապատում,
18 Նաեւ Բաազեթն ու Թադմօրը երկրին անապատին մէջ
zohrab-1805▾ eastern-1994▾ western am▾
9:189:18 и Ваалаф и Фадмор в пустыне,
9:18 וְ wᵊ וְ and אֶֽת־ ʔˈeṯ- אֵת [object marker] בַּעֲלָ֛ת baʕᵃlˈāṯ בַּעֲלַת Baalath וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] תַּדְמֹ֥רתמר *taḏmˌōr תַּדְמֹר Tadmor בַּ ba בְּ in † הַ the מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:18. et Baalath et Palmyram in terra solitudinisAnd Baalath, and Palmira, in the land of the wilderness.
18. and Baalath, and Tamar in the wilderness, in the land,
9:18. and Baalath, and Palmira in the land of the wilderness.
And Baalath, and Tadmor in the wilderness, in the land:

9:18 и Ваалаф и Фадмор в пустыне,
9:18
וְ wᵊ וְ and
אֶֽת־ ʔˈeṯ- אֵת [object marker]
בַּעֲלָ֛ת baʕᵃlˈāṯ בַּעֲלַת Baalath
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
תַּדְמֹ֥רתמר
*taḏmˌōr תַּדְמֹר Tadmor
בַּ ba בְּ in
† הַ the
מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert
בָּ bā בְּ in
† הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:18. et Baalath et Palmyram in terra solitudinis
And Baalath, and Palmira, in the land of the wilderness.
18. and Baalath, and Tamar in the wilderness, in the land,
9:18. and Baalath, and Palmira in the land of the wilderness.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Ваалаф - в Дановом колене (Нав. XIX:44) недалеко от Газера и Вефорона (ср. И. Флав. Древн. VIII, 6, 1). Фадмор (Thadmor, LXX: Θερμώθ, Onomastic. 515: по Евсевию: Θερμώθ; по блаж. Иерониму: Thermoth) - по предположению, "большой богатый город между Ефратом и Дамаском" (Кейль), в горах Ливанских, нынешний Баальбек (И. Флав. Древн. VIII, 6, 1). В пользу этого предположения может говорить то обстоятельство, что в ketib масоретского текста имя Фадмор написано: Тамар (собств. пальма): Пальмира-Баальбек. Но в параллельном месте 2: Пар. VIII:4: имеется Тhadmor, так читают древние переводы и массоретское qeri в кодд. 30, 113, 115, 246, 249, 251. Главное же, что не позволяет здесь видеть Пальмиру или Баальбек, сирийский город, состоит в том, что Соломон не мог владеть этим городом по отдаленности его местоположения от границы его владений. Вероятнее поэтому "Фадмор в пустыне" искать на юге царства Соломонова, тем более, что у пророка Иезекииля (XLVII:19; XLVIII:28) город этого имени назван в числе южных пограничных городов Палестины.
Adam Clarke: Commentary on the Bible - 1831
9:18: And Tadmor in the wilderness - This is almost universally allowed to be the same with the celebrated Palmyra, the ruins of which remain to the present day, and give us the highest idea of Solomon's splendor and magnificence. Palmyra stood upon a fertile plain surrounded by a barren desert, having the river Euphrates on the east. The ruins are well described by Messrs. Dawkes and Wood, of which they give fine representations. They are also well described in the ancient part of the Universal History, vol. i., p. 367-70. The description concludes thus: "The world never saw a more glorious city; the pride, it is likely, of ancient times, and the reproach of our own; a city not more remarkable for the state of her buildings and unwontedness of her situation than for the extraordinary personages who once flourished there, among whom the renowned Zenobia and the incomparable Longinus must for ever be remembered with admiration and regret."
3 Kings (1 Kings) 9:19
Albert Barnes: Notes on the Bible - 1834
9:18: Tadmor - The Hebrew text here has, as written, Tamor (or Tamar), and as read, Tadmor. That the latter place, or Palmyra, was meant appears, first, from the distinct statement of Chronicles Ch2 8:4 that Solomon built Tadmor, and the improbability that the fact would be omitted in Kings; secondly, from the strong likelihood that Solomon, with his wide views of commerce, would seize and fortify the Palmy-rene Oasis: and thirdly, from the unanimity of the old versions in rendering Tamar here by Tadmor. The probability seems to be that Tamar was the original name of the place, being the Hebrew word for "a palm," from where it is generally agreed that the town derived its name. Tadmor was a corrupt or dialectic variety of the word, which was adopted at the city itself, and pRev_ailed over the original appellation. No reference is found to Tadmor in the Assyrian inscriptions, or in any Classical writer before Pliny.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:18: Baalath: Jos 19:44
Tadmor: Ch2 8:4
John Gill
And Baalath,.... A city in the tribe of Dan, Josh 19:44.
and Tadmor in the wilderness, in the land; or "Tamar", as in the Cetib, or Scriptural reading; for we go according to the marginal reading, and so Thamato in Ptolemy (p); and is thought by some to be the same with Tamar in Ezek 47:19, which Jerom there says is Palmyra. Tamar signifies a palm tree, from whence this city had its name Palmyra, the situation of which place agrees with this; hence we read both in Ptolemy (q) and Pliny (r) of the Palmyrene deserts: the ruins of it are to be seen to this day, and of it this account is given; that it is enclosed on three sides with long ridges of mountains, which open towards the east gradually, to the distance of about an hour's riding; but to the south stretches a vast plain, beyond the reach of the eye; the air is good, but the soil exceeding barren; nothing green to be seen therein, save some few palm trees in the gardens, and here and there about the town; and from these trees, I conceive, says my author, it obtained its name both in Hebrew and in Latin: it appears to have been of a large extent, by the space now taken up by the ruins; but there are no footsteps of any wall remaining, nor is it possible to judge of the ancient figure of the place. The present inhabitants, as they are poor, miserable, dirty people, so they have shut themselves up, to the number of about thirty or forty families, in little huts made of dirt, within the walls of a spacious court, which enclosed a most magnificent Heathen temple (s). Benjamin of Tudela says (t), it is situated in a wilderness, far from any habitable place, and is four days' journey from Baalath before mentioned; which place he takes to be the same with Baalbek, in the valley of Lebanon, built by Solomon for Pharaoh's daughter; which, according to the Arabic geographer (u), was situated at the foot of Mount Lebanon; and Tadmor seems to be in the land of Hamathzobah, 2Chron 8:3.
(p) Geograph. l. 5. c. 16. (q) Ib. c. 15. (r) Nat. Hist. l. 5. c. 26. & 6. 28. (s) Halifax apud Philosphic. Transact. vol. 3. p. 504. (t) Itinerar. p. 57, 58. (u) Geograph. Nub. par. 5. clim. 3. p. 117.
Robert Jamieson, A. R. Fausset and David Brown
Baalath--Baal-bek.
Tadmor--Palmyra, between Damascus and the Euphrates, was rebuilt and fortified as a security against invasion from northern Asia. In accomplishing these and various other works which were carried on throughout the kingdom, especially in the north, where Rezon of Damascus, his enemy, might prove dangerous, he employed vast numbers of the Canaanites as galley slaves (2Chron 2:18), treating them as prisoners of war, who were compelled to do the drudgery and hard labor, while the Israelites were only engaged in honorable employment.
9:199:19: զամենայն քաղաքս բնակութեանց որ էին Սողոմոնի, եւ զքաղաքս կառաց, եւ զամենայն քաղաքս երիվարաց, եւ զհանդերձանս Սողոմոնի, զոր հանդերձեաց շինել յԵրուսաղէմ, եւ ՚ի Լիբանան, եւ յամենայն երկրին.
19 իրեն պատկանող բոլոր բնակելի քաղաքները, ռազմակառքերի, բոլոր երիվարների համար սահմանուած քաղաքները եւ այն շենքերը, որ Սողոմոնն ուզեց շինել Երուսաղէմում, Լիբանանում եւ ամբողջ երկրում:
19 Եւ Սողոմոնին բոլոր շտեմարանին քաղաքներն ու կառքերուն քաղաքները ու ձիաւորներուն քաղաքները եւ այն բոլոր շէնքերը, որոնք Սողոմոն ուզեց շինել Երուսաղէմի մէջ, Լիբանանի մէջ ու իր տէրութեան բոլոր երկրին մէջ։
եւ զամենայն քաղաքս [228]բնակութեանց որ էին Սողոմոնի, եւ զքաղաքս կառաց եւ զամենայն քաղաքս երիվարաց, եւ զհանդերձանս Սողոմոնի զոր հանդերձեաց շինել յԵրուսաղէմ եւ ի Լիբանան եւ յամենայն [229]երկրին:

9:19: զամենայն քաղաքս բնակութեանց որ էին Սողոմոնի, եւ զքաղաքս կառաց, եւ զամենայն քաղաքս երիվարաց, եւ զհանդերձանս Սողոմոնի, զոր հանդերձեաց շինել յԵրուսաղէմ, եւ ՚ի Լիբանան, եւ յամենայն երկրին.
19 իրեն պատկանող բոլոր բնակելի քաղաքները, ռազմակառքերի, բոլոր երիվարների համար սահմանուած քաղաքները եւ այն շենքերը, որ Սողոմոնն ուզեց շինել Երուսաղէմում, Լիբանանում եւ ամբողջ երկրում:
19 Եւ Սողոմոնին բոլոր շտեմարանին քաղաքներն ու կառքերուն քաղաքները ու ձիաւորներուն քաղաքները եւ այն բոլոր շէնքերը, որոնք Սողոմոն ուզեց շինել Երուսաղէմի մէջ, Լիբանանի մէջ ու իր տէրութեան բոլոր երկրին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
9:199:19 и все города для запасов, которые были у Соломона, и города для колесниц, и города для конницы и все то, что Соломон хотел построить в Иерусалиме и на Ливане и во всей земле своего владения.
9:19 וְ wᵊ וְ and אֵ֨ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole עָרֵ֤י ʕārˈê עִיר town הַֽ hˈa הַ the מִּסְכְּנֹות֙ mmiskᵊnôṯ מִסְכְּנֹות storages אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָי֣וּ hāyˈû היה be לִ li לְ to שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] עָרֵ֣י ʕārˈê עִיר town הָ hā הַ the רֶ֔כֶב rˈeḵev רֶכֶב chariot וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] עָרֵ֣י ʕārˈê עִיר town הַ ha הַ the פָּרָשִׁ֑ים ppārāšˈîm פָּרָשׁ horseman וְ wᵊ וְ and אֵ֣ת׀ ʔˈēṯ אֵת [object marker] חֵ֣שֶׁק ḥˈēšeq חֵשֶׁק desire שְׁלֹמֹ֗ה šᵊlōmˈō שְׁלֹמֹה Solomon אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] חָשַׁק֙ ḥāšˌaq חשׁק love לִ li לְ to בְנֹ֤ות vᵊnˈôṯ בנה build בִּ bi בְּ in ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem וּ û וְ and בַ va בְּ in † הַ the לְּבָנֹ֔ון llᵊvānˈôn לְבָנֹון Lebanon וּ û וְ and בְ vᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מֶמְשַׁלְתֹּֽו׃ memšaltˈô מֶמְשֶׁלֶת dominion
9:19. et omnes vicos qui ad se pertinebant et erant absque muro munivit et civitates curruum et civitates equitum et quodcumque ei placuit ut aedificaret in Hierusalem et in Libano et in omni terra potestatis suaeAnd all the towns that belonged to himself, and were not walled, he fortified; the cities also of the chariots, and the cities of the horsemen, and whatsoever he had a mind to build in Jerusalem, and in Libanus, and in all the land of his dominion.
19. and all the store cities that Solomon had, and the cities for his chariots, and 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.
9:19. And all the towns which belonged to him, and which were without walls, he walled, along with the cities of the chariots, and the cities of the horsemen, and whatever was pleasing to him that he might build in Jerusalem, and in Lebanon, and in the entire land of his dominion.
And all the cities of store that Solomon had, and cities for his chariots, and cities for his horsemen, and that which Solomon desired to build in Jerusalem, and in Lebanon, and in all the land of his dominion:

9:19 и все города для запасов, которые были у Соломона, и города для колесниц, и города для конницы и все то, что Соломон хотел построить в Иерусалиме и на Ливане и во всей земле своего владения.
9:19
וְ wᵊ וְ and
אֵ֨ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
עָרֵ֤י ʕārˈê עִיר town
הַֽ hˈa הַ the
מִּסְכְּנֹות֙ mmiskᵊnôṯ מִסְכְּנֹות storages
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָי֣וּ hāyˈû היה be
לִ li לְ to
שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
עָרֵ֣י ʕārˈê עִיר town
הָ hā הַ the
רֶ֔כֶב rˈeḵev רֶכֶב chariot
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
עָרֵ֣י ʕārˈê עִיר town
הַ ha הַ the
פָּרָשִׁ֑ים ppārāšˈîm פָּרָשׁ horseman
וְ wᵊ וְ and
אֵ֣ת׀ ʔˈēṯ אֵת [object marker]
חֵ֣שֶׁק ḥˈēšeq חֵשֶׁק desire
שְׁלֹמֹ֗ה šᵊlōmˈō שְׁלֹמֹה Solomon
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
חָשַׁק֙ ḥāšˌaq חשׁק love
לִ li לְ to
בְנֹ֤ות vᵊnˈôṯ בנה build
בִּ bi בְּ in
ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem
וּ û וְ and
בַ va בְּ in
† הַ the
לְּבָנֹ֔ון llᵊvānˈôn לְבָנֹון Lebanon
וּ û וְ and
בְ vᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מֶמְשַׁלְתֹּֽו׃ memšaltˈô מֶמְשֶׁלֶת dominion
9:19. et omnes vicos qui ad se pertinebant et erant absque muro munivit et civitates curruum et civitates equitum et quodcumque ei placuit ut aedificaret in Hierusalem et in Libano et in omni terra potestatis suae
And all the towns that belonged to himself, and were not walled, he fortified; the cities also of the chariots, and the cities of the horsemen, and whatsoever he had a mind to build in Jerusalem, and in Libanus, and in all the land of his dominion.
19. and all the store cities that Solomon had, and the cities for his chariots, and 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.
9:19. And all the towns which belonged to him, and which were without walls, he walled, along with the cities of the chariots, and the cities of the horsemen, and whatever was pleasing to him that he might build in Jerusalem, and in Lebanon, and in the entire land of his dominion.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: "Города для запасов" - вроде египетских Пифома и Раамсеса (Исх. I:11; ср. 2: Пар. VIII:4; XVII:12), где были хлебные склады или магазины (ср. 2: Пар. XVI:4); "города для колесниц и города для конницы": конница и колесницы Соломона были размещены по разным городам, жители которых содержали конницу и хранили колесницы (IV:26-27).
Adam Clarke: Commentary on the Bible - 1831
9:19: And all the cities of store - Though, by the multitude and splendor of his buildings, Solomon must have added greatly to the magnificence of his reign; yet, however plenteous silver and gold were in his times, his subjects must have been greatly oppressed with the taxation necessary to defray such a vast public expenditure.
3 Kings (1 Kings) 9:21
Albert Barnes: Notes on the Bible - 1834
9:19: "The cities of store" contained provisions stored up for the troops (compare Ch2 32:28). They seem to have been chiefly in the north - in Hamath Ch2 8:4 and Naphtali Ch2 16:4. On the "cities for his chariots," see Kg1 10:26 note.
By "that which Solomon desired to build" (see the margin) seem to be intended "pleasaunces" in or near the capital, and in the Lebanon range, built especially for the enjoyment of the king.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:19: the cities of store: Kg1 4:26-28; Exo 1:11
that which Solomon desired: Heb. the desire of Solomon which he desired, Kg1 9:1; Ecc 2:10, Ecc 6:9
Geneva 1599
And all the cities (g) of store that Solomon had, and cities for his chariots, and cities for his horsemen, and that which Solomon desired to build in Jerusalem, and in Lebanon, and in all the land of his dominion.
(g) Cities for his ammunition.
John Gill
And all the cities of store that Solomon had,.... In which were his magazines of corn, arms, and ammunition; and these were built in Hamath, 2Chron 8:4.
and cities for his chariots; chariots of war, iron chariots, which were kept in times of peace, in case of necessity, of which Solomon had 1400, 3Kings 10:26,
and cities for his horsemen; of which he had 12,000, a standing cavalry:
and that which Solomon desired to build in Jerusalem; besides the temple and his own palace before mentioned; see Eccles 2:4,
and in Lebanon; the house of the forest of Lebanon, which Junius on 3Kings 7:2 thinks he built after he had taken Hamathzobah, a royal city of Lebanon; see 2Chron 8:3 or fortresses on Mount Lebanon, which was the northern border of his kingdom:
and in all the land of his dominions; where he might repair or fortify cities, or erect new forts for the safety of his kingdom; now for the doing of all this was the levy both of men and money raised, and of whom next follows.
9:209:20: վասն չիշխելոյ նորա ամենայն ազգին մնացելոյ յԱմուրհացւոցն, եւ ՚ի Քետացւոց, եւ ՚ի Փերեզացւոց, եւ ՚ի Խեւացւոց, եւ ՚ի Քանանացւոց, եւ ՚ի Յեբուսացւոց, եւ ՚ի Գերգեսացւոց, որ ո՛չ յորդւոցն Իսրայէլի էին[3561]. [3561] Ոմանք. ՅԱմուրհացւոյն եւ ՚ի Քետացւոյ, եւ այլն։ Յօրինակին պակասէր. Եւ ՚ի Գերգեսացւոց։
20 Որպէսզի գլուխ չբարձրացնեն Իսրայէլի ցեղին չպատկանող եւ երկրում ամորհացիներից, քետացիներից, փերեզացիներից, խեւացիներից, քանանացիներից, յեբուսացիներից ու գերգեսացիներից կենդանի մնացած մարդիկ, որոնց իսրայէլացիները չէին կարողացել կոտորել,
20 Այն բոլոր ժողովուրդները, որոնք Ամօրհացիներէն, Քետացիներէն, Փերեզացիներէն, Խեւացիներէն ու Յեբուսացիներէն մնացեր էին եւ Իսրայէլի որդիներէն չէին,
վասն չիշխելոյ նորա ամենայն ազգին մնացելոյ`` յԱմովրհացւոցն եւ ի Քետացւոց եւ ի Փերեզացւոց եւ ի Խեւացւոց եւ [230]ի Քանանացւոց եւ ի Յեբուսացւոց եւ ի Գերգեսացւոց``, որ ոչ յորդւոցն Իսրայելի էին:

9:20: վասն չիշխելոյ նորա ամենայն ազգին մնացելոյ յԱմուրհացւոցն, եւ ՚ի Քետացւոց, եւ ՚ի Փերեզացւոց, եւ ՚ի Խեւացւոց, եւ ՚ի Քանանացւոց, եւ ՚ի Յեբուսացւոց, եւ ՚ի Գերգեսացւոց, որ ո՛չ յորդւոցն Իսրայէլի էին[3561].
[3561] Ոմանք. ՅԱմուրհացւոյն եւ ՚ի Քետացւոյ, եւ այլն։ Յօրինակին պակասէր. Եւ ՚ի Գերգեսացւոց։
20 Որպէսզի գլուխ չբարձրացնեն Իսրայէլի ցեղին չպատկանող եւ երկրում ամորհացիներից, քետացիներից, փերեզացիներից, խեւացիներից, քանանացիներից, յեբուսացիներից ու գերգեսացիներից կենդանի մնացած մարդիկ, որոնց իսրայէլացիները չէին կարողացել կոտորել,
20 Այն բոլոր ժողովուրդները, որոնք Ամօրհացիներէն, Քետացիներէն, Փերեզացիներէն, Խեւացիներէն ու Յեբուսացիներէն մնացեր էին եւ Իսրայէլի որդիներէն չէին,
zohrab-1805▾ eastern-1994▾ western am▾
9:209:20 Весь народ, оставшийся от Аморреев, Хеттеев, Ферезеев, [Хананеев,] Евеев, Иевусеев и [Гергесеев], которые были не из сынов Израилевых,
9:20 כָּל־ kol- כֹּל whole הָ֠ hā הַ the עָם ʕˌām עַם people הַ ha הַ the נֹּותָ֨ר nnôṯˌār יתר remain מִן־ min- מִן from הָ hā הַ the אֱמֹרִ֜י ʔᵉmōrˈî אֱמֹרִי Amorite הַ ha הַ the חִתִּ֤י ḥittˈî חִתִּי Hittite הַ ha הַ the פְּרִזִּי֙ ppᵊrizzˌî פְּרִזִּי Perizzite הַ ha הַ the חִוִּ֣י ḥiwwˈî חִוִּי Hivite וְ wᵊ וְ and הַ ha הַ the יְבוּסִ֔י yᵊvûsˈî יְבוּסִי Jebusite אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not מִ mi מִן from בְּנֵ֥י bbᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel הֵֽמָּה׃ hˈēmmā הֵמָּה they
9:20. universum populum qui remanserat de Amorreis et Hettheis et Ferezeis et Eveis et Iebuseis qui non sunt de filiis IsrahelAll the people that were left of the Amorrhites, and Hethites, and Pherezites, and Hevites, and Jebusites, that are not of the children of Israel:
20. As for all the people that were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, which were not of the children of Israel;
9:20. All the people who had remained of the Amorites, and the Hittites, and the Perizzites, and the Hivites, and the Jebusites, who were not of the sons of Israel,
And all the people [that were] left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which [were] not of the children of Israel:

9:20 Весь народ, оставшийся от Аморреев, Хеттеев, Ферезеев, [Хананеев,] Евеев, Иевусеев и [Гергесеев], которые были не из сынов Израилевых,
9:20
כָּל־ kol- כֹּל whole
הָ֠ hā הַ the
עָם ʕˌām עַם people
הַ ha הַ the
נֹּותָ֨ר nnôṯˌār יתר remain
מִן־ min- מִן from
הָ hā הַ the
אֱמֹרִ֜י ʔᵉmōrˈî אֱמֹרִי Amorite
הַ ha הַ the
חִתִּ֤י ḥittˈî חִתִּי Hittite
הַ ha הַ the
פְּרִזִּי֙ ppᵊrizzˌî פְּרִזִּי Perizzite
הַ ha הַ the
חִוִּ֣י ḥiwwˈî חִוִּי Hivite
וְ wᵊ וְ and
הַ ha הַ the
יְבוּסִ֔י yᵊvûsˈî יְבוּסִי Jebusite
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
מִ mi מִן from
בְּנֵ֥י bbᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
הֵֽמָּה׃ hˈēmmā הֵמָּה they
9:20. universum populum qui remanserat de Amorreis et Hettheis et Ferezeis et Eveis et Iebuseis qui non sunt de filiis Israhel
All the people that were left of the Amorrhites, and Hethites, and Pherezites, and Hevites, and Jebusites, that are not of the children of Israel:
20. As for all the people that were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, which were not of the children of Israel;
9:20. All the people who had remained of the Amorites, and the Hittites, and the Perizzites, and the Hivites, and the Jebusites, who were not of the sons of Israel,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-22: Покоренные народы и пленники, по общему обычаю востока, употреблялись на оброчные государственные работы. Поэтому всех хананеев Соломон употреблял для бессменных тяглых работ (ср. V:15). Природные же евреи от таких работ были освобождены или, по крайней мере, поставляемы на подобные работы в нарочитых случаях, как при построении храма (V:13) или при реставрации городской крепости (XI:27), когда рабочими были евреи из колен Ефремова и Манассиина (ст. 28), что и послужило поводом к восстанию Иеровоама.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:20: left: Ch2 8:7, Ch2 8:8-18
Amorites: Gen 15:19-21; Exo 23:23, Exo 23:28-33, Exo 34:11, Exo 34:12; Deu 7:1-3
Geneva 1599
[And] all the people [that were] (h) left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which [were] not of the children of Israel,
(h) These were as bondmen and paid what was required, either labour or money.
John Gill
And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites,.... Who were not destroyed in the times of Joshua, or since, but dwelt in several cities of the land of Israel from those times; see Judg 1:1, which were not of the children of Israel; not natives of the land of Israel, though they might be proselytes, at least some of them.
9:219:21: որդիք նոցա մնացեալք յետ նոցա յերկրին, զոր ո՛չ կարացին որդիքն Իսրայէլի սատակել. եւ արկ զնոսա Սողոմոն ընդ հարկօք ծառայութեան մինչեւ ցայսօր։
21 Սողոմոնը նրանց հարկատու ծառայութեան ենթարկեց, ինչպէս որ են մինչեւ այսօր:
21 Այսինքն անոնց զաւակները, որոնք անոնցմէ ետքը այն երկրին մէջ մնացեր էին ու Իսրայէլի որդիները չէին կրցեր զանոնք բնաջինջ ընել, Սողոմոն զանոնք հարկատու ծառայ ըրաւ մինչեւ այսօր։
որդիք նոցա մնացեալք յետ նոցա յերկրին, զորս ոչ կարացին որդիքն Իսրայելի սատակել. եւ արկ զնոսա Սողոմոն ընդ հարկօք ծառայութեան մինչեւ ցայսօր:

9:21: որդիք նոցա մնացեալք յետ նոցա յերկրին, զոր ո՛չ կարացին որդիքն Իսրայէլի սատակել. եւ արկ զնոսա Սողոմոն ընդ հարկօք ծառայութեան մինչեւ ցայսօր։
21 Սողոմոնը նրանց հարկատու ծառայութեան ենթարկեց, ինչպէս որ են մինչեւ այսօր:
21 Այսինքն անոնց զաւակները, որոնք անոնցմէ ետքը այն երկրին մէջ մնացեր էին ու Իսրայէլի որդիները չէին կրցեր զանոնք բնաջինջ ընել, Սողոմոն զանոնք հարկատու ծառայ ըրաւ մինչեւ այսօր։
zohrab-1805▾ eastern-1994▾ western am▾
9:219:21 детей их, оставшихся после них на земле, которых сыны Израилевы не могли истребить, Соломон сделал оброчными работниками до сего дня.
9:21 בְּנֵיהֶ֗ם bᵊnêhˈem בֵּן son אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] נֹתְר֤וּ nōṯᵊrˈû יתר remain אַחֲרֵיהֶם֙ ʔaḥᵃrêhˌem אַחַר after בָּ bā בְּ in † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יָכְל֛וּ yāḵᵊlˈû יכל be able בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to הַֽחֲרִימָ֑ם hˈaḥᵃrîmˈām חרם consecrate וַ wa וְ and יַּעֲלֵ֤ם yyaʕᵃlˈēm עלה ascend שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon לְ lᵊ לְ to מַס־ mas- מַס forced labour עֹבֵ֔ד ʕōvˈēḏ עבד work, serve עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
9:21. horum filios qui remanserant in terra quos scilicet non potuerant filii Israhel exterminare fecit Salomon tributarios usque ad diem hancTheir children, that were left in the land; to wit, such as the children of Israel had not been able to destroy, Solomon made tributary unto this day.
21. their children that were left after them in the land, whom the children of Israel were not able utterly to destroy, of them did Solomon raise a levy of bondservants, unto this day.
9:21. their sons, who had remained in the land, namely, those whom the sons of Israel had not been able to destroy, Solomon made tributary, even to this day.
Their children that were left after them in the land, whom the children of Israel also were not able utterly to destroy, upon those did Solomon levy a tribute of bondservice unto this day:

9:21 детей их, оставшихся после них на земле, которых сыны Израилевы не могли истребить, Соломон сделал оброчными работниками до сего дня.
9:21
בְּנֵיהֶ֗ם bᵊnêhˈem בֵּן son
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
נֹתְר֤וּ nōṯᵊrˈû יתר remain
אַחֲרֵיהֶם֙ ʔaḥᵃrêhˌem אַחַר after
בָּ bā בְּ in
† הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יָכְל֛וּ yāḵᵊlˈû יכל be able
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
הַֽחֲרִימָ֑ם hˈaḥᵃrîmˈām חרם consecrate
וַ wa וְ and
יַּעֲלֵ֤ם yyaʕᵃlˈēm עלה ascend
שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon
לְ lᵊ לְ to
מַס־ mas- מַס forced labour
עֹבֵ֔ד ʕōvˈēḏ עבד work, serve
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
9:21. horum filios qui remanserant in terra quos scilicet non potuerant filii Israhel exterminare fecit Salomon tributarios usque ad diem hanc
Their children, that were left in the land; to wit, such as the children of Israel had not been able to destroy, Solomon made tributary unto this day.
21. their children that were left after them in the land, whom the children of Israel were not able utterly to destroy, of them did Solomon raise a levy of bondservants, unto this day.
9:21. their sons, who had remained in the land, namely, those whom the sons of Israel had not been able to destroy, Solomon made tributary, even to this day.
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Adam Clarke: Commentary on the Bible - 1831
9:21: A tribute of bond-service - He made them do the most laborious part of the public works, the Israelites being generally exempt. When Sesostris, king of Egypt, returned from his wars, he caused temples to be built in all the cities of Egypt, but did not employ one Egyptian in the work, having built the whole by the hands of the captives which he had taken in his wars. Hence he caused this inscription to be placed upon each temple: -
Ουδεις εγχωριος εις αυτα μεμοχθηκε.
No native has labored in these
Diodor. Sic. Bibl., lib. i., c. 56.
It appears that Solomon might with propriety have placed a similar inscription on most of his works.
3 Kings (1 Kings) 9:25
Albert Barnes: Notes on the Bible - 1834
9:21: See Kg1 5:15 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:21: left: Jdg 1:21, Jdg 1:27-35, Jdg 2:20-23, Jdg 3:1-4; Psa 106:34-36
not: Jos 15:63, Jos 17:12, Jos 17:16-18
levy: Kg1 9:15, Kg1 5:13; Jdg 1:28, Jdg 1:35
tribute: He made them do the most laborious parts of the public works, the Israelites being exempt from all but the more honourable employments.
bondservice: Gen 9:25, Gen 9:26; Ezr 2:55-58; Neh 7:57, Neh 11:3
John Gill
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 2Chron 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.
John Wesley
Those - He used them as bondmen, and imposed bodily labours upon them. But why did not Solomon destroy them as God had commanded, when now it was fully in his power to do so? The command of destroying them, Deut 7:2, did chiefly, if not only, concern that generation of Canaanites, who lived in, or, near the time of the Israelites entering into Canaan. And that command seems not to be absolute, but conditional, and with some exception for those who should submit and embrace the true religion, as may be gathered both from Josh 11:19, and from the history of the Gibeonites. For if God's command had been absolute, the oaths of Joshua, and of the princes, could not have obliged them, nor dispensed with such a command.
9:229:22: Եւ յորդւոցն Իսրայէլի ո՛չ ետ Սողոմոն ՚ի հանդերձաւորութիւն. զի նոքա ա՛րք պատերազմօղք էին. եւ ծառայք նորա, եւ իշխանք նորա եւ սպառազէնք նորա, եւ հեծեալք նորա[3562]։ [3562] ՚Ի լուս՛՛. Ոչ ետ Սողոմոն ՚ի ծառայութիւն. զի։
22 Սողոմոնը իսրայէլացիներին ծանր աշխատանքի չլծեց, քանի որ նրանք պատերազմողներ էին, իր ծառաները, իր իշխանները, իր սպառազէն զինուորները, իր հեծեալները:
22 Բայց Սողոմոն Իսրայէլի որդիները իրեն ծառայ չըրաւ. հապա անոնք իր պատերազմական մարդիկը, իր պալատականները*, իշխանները, զօրավարներն ու իր կառքերուն ու ձիաւորներուն վերակացուներն էին։
Եւ յորդւոցն Իսրայելի ոչ [231]ետ Սողոմոն ի հանդերձաւորութիւն``. զի նոքա արք պատերազմօղք էին, եւ ծառայք նորա եւ իշխանք նորա եւ սպառազէնք նորա եւ [232]հեծեալք նորա:

9:22: Եւ յորդւոցն Իսրայէլի ո՛չ ետ Սողոմոն ՚ի հանդերձաւորութիւն. զի նոքա ա՛րք պատերազմօղք էին. եւ ծառայք նորա, եւ իշխանք նորա եւ սպառազէնք նորա, եւ հեծեալք նորա[3562]։
[3562] ՚Ի լուս՛՛. Ոչ ետ Սողոմոն ՚ի ծառայութիւն. զի։
22 Սողոմոնը իսրայէլացիներին ծանր աշխատանքի չլծեց, քանի որ նրանք պատերազմողներ էին, իր ծառաները, իր իշխանները, իր սպառազէն զինուորները, իր հեծեալները:
22 Բայց Սողոմոն Իսրայէլի որդիները իրեն ծառայ չըրաւ. հապա անոնք իր պատերազմական մարդիկը, իր պալատականները*, իշխանները, զօրավարներն ու իր կառքերուն ու ձիաւորներուն վերակացուներն էին։
zohrab-1805▾ eastern-1994▾ western am▾
9:229:22 Сынов же Израилевых Соломон не делал работниками, но они были его воинами, его слугами, его вельможами, его военачальниками и вождями его колесниц и его всадников.
9:22 וּ û וְ and מִ mi מִן from בְּנֵי֙ bbᵊnˌê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לֹֽא־ lˈō- לֹא not נָתַ֥ן nāṯˌan נתן give שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon עָ֑בֶד ʕˈāveḏ עֶבֶד servant כִּי־ kî- כִּי that הֵ֞ם hˈēm הֵם they אַנְשֵׁ֣י ʔanšˈê אִישׁ man הַ ha הַ the מִּלְחָמָ֗ה mmilḥāmˈā מִלְחָמָה war וַ wa וְ and עֲבָדָיו֙ ʕᵃvāḏāʸw עֶבֶד servant וְ wᵊ וְ and שָׂרָ֣יו śārˈāʸw שַׂר chief וְ wᵊ וְ and שָׁלִשָׁ֔יו šālišˈāʸw שָׁלִישׁ adjutant וְ wᵊ וְ and שָׂרֵ֥י śārˌê שַׂר chief רִכְבֹּ֖ו riḵbˌô רֶכֶב chariot וּ û וְ and פָרָשָֽׁיו׃ ס fārāšˈāʸw . s פָּרָשׁ horseman
9:22. de filiis autem Israhel non constituit Salomon servire quemquam sed erant viri bellatores et ministri eius et principes et duces et praefecti curruum et equorumBut of the children of Israel, Solomon made not any to be bondmen, but they were warriors, and his servants, and his princes, and captains, and overseers of the chariots and horses.
22. But of the children of Israel did Solomon make no bondservants: but they were the men of war, and his servants, and his princes, and his captains, and rulers of his chariots and of his horsemen.
9:22. But from the sons of Israel, Solomon did not appoint anyone at all to serve, except the men of war, and his ministers, and leaders, and commanders, and the overseers of the chariots and the horses.
But of the children of Israel did Solomon make no bondmen: but they [were] men of war, and his servants, and his princes, and his captains, and rulers of his chariots, and his horsemen:

9:22 Сынов же Израилевых Соломон не делал работниками, но они были его воинами, его слугами, его вельможами, его военачальниками и вождями его колесниц и его всадников.
9:22
וּ û וְ and
מִ mi מִן from
בְּנֵי֙ bbᵊnˌê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לֹֽא־ lˈō- לֹא not
נָתַ֥ן nāṯˌan נתן give
שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon
עָ֑בֶד ʕˈāveḏ עֶבֶד servant
כִּי־ kî- כִּי that
הֵ֞ם hˈēm הֵם they
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
הַ ha הַ the
מִּלְחָמָ֗ה mmilḥāmˈā מִלְחָמָה war
וַ wa וְ and
עֲבָדָיו֙ ʕᵃvāḏāʸw עֶבֶד servant
וְ wᵊ וְ and
שָׂרָ֣יו śārˈāʸw שַׂר chief
וְ wᵊ וְ and
שָׁלִשָׁ֔יו šālišˈāʸw שָׁלִישׁ adjutant
וְ wᵊ וְ and
שָׂרֵ֥י śārˌê שַׂר chief
רִכְבֹּ֖ו riḵbˌô רֶכֶב chariot
וּ û וְ and
פָרָשָֽׁיו׃ ס fārāšˈāʸw . s פָּרָשׁ horseman
9:22. de filiis autem Israhel non constituit Salomon servire quemquam sed erant viri bellatores et ministri eius et principes et duces et praefecti curruum et equorum
But of the children of Israel, Solomon made not any to be bondmen, but they were warriors, and his servants, and his princes, and captains, and overseers of the chariots and horses.
22. But of the children of Israel did Solomon make no bondservants: but they were the men of war, and his servants, and his princes, and his captains, and rulers of his chariots and of his horsemen.
9:22. But from the sons of Israel, Solomon did not appoint anyone at all to serve, except the men of war, and his ministers, and leaders, and commanders, and the overseers of the chariots and the horses.
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Albert Barnes: Notes on the Bible - 1834
9:22: Comparing this with Kg1 5:13-14, it would seem that a modified service of forced labor for one-third of each year was not regarded as reducing those who were subject to it to the condition of bondmen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:22: of the children: Lev 25:39
but they were men: 1Kings 4:1-27; Sa1 8:11, Sa1 8:12; Ch2 8:9, Ch2 8:10
John Gill
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, Lev 25:39.
but they were men of war; which he kept in pay, a standing army, maintained even in time of peace, in case of necessity, should an enemy attempt to invade or surprise them:
and his servants; in his family and court, who had offices and employments there:
and his princes; ministers of state, counsellors, governors of cities, &c.
and his captains; officers in his army:
and rulers of his chariots and his horsemen; war chariots and troopers; see 3Kings 9:19.
9:239:23: Եւ ա՛յս են իշխանք որ կային ՚ի վերայ գործոյն Սողոմոնի, հինգ հարիւր եւ յիսուն, որ ունէին զժողովուրդն որ գործէին զգործն[3563]։ [3563] Ոմանք. Եւ այս էին իշխանք որ։ Այլք. Որ գործէին ՚ի գործն։
23 Սողոմոնի գործերի վերակացուները հինգ հարիւր յիսուն իշխաններ էին, որոնք հսկում էին գործաւոր ժողովրդին:
23 Սողոմոնին գործին վրայ հինգ հարիւր յիսուն գլխաւոր իշխաններ կային, որոնք բանուոր ժողովուրդին վրայ կ’իշխէին։
Եւ այս են իշխանք որ կային ի վերայ գործոյն Սողոմոնի, հինգ հարեւր եւ յիսուն, որ ունէին զժողովուրդն որ գործէին զգործն:

9:23: Եւ ա՛յս են իշխանք որ կային ՚ի վերայ գործոյն Սողոմոնի, հինգ հարիւր եւ յիսուն, որ ունէին զժողովուրդն որ գործէին զգործն[3563]։
[3563] Ոմանք. Եւ այս էին իշխանք որ։ Այլք. Որ գործէին ՚ի գործն։
23 Սողոմոնի գործերի վերակացուները հինգ հարիւր յիսուն իշխաններ էին, որոնք հսկում էին գործաւոր ժողովրդին:
23 Սողոմոնին գործին վրայ հինգ հարիւր յիսուն գլխաւոր իշխաններ կային, որոնք բանուոր ժողովուրդին վրայ կ’իշխէին։
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9:239:23 Вот главные приставники над работами Соломоновыми: управлявших народом, который производил работы, было пятьсот пятьдесят.
9:23 אֵ֣לֶּה׀ ʔˈēlleh אֵלֶּה these שָׂרֵ֣י śārˈê שַׂר chief הַ ha הַ the נִּצָּבִ֗ים nniṣṣāvˈîm נצב stand אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הַ ha הַ the מְּלָאכָה֙ mmᵊlāḵˌā מְלָאכָה work לִ li לְ to שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon חֲמִשִּׁ֖ים ḥᵃmiššˌîm חָמֵשׁ five וַ wa וְ and חֲמֵ֣שׁ ḥᵃmˈēš חָמֵשׁ five מֵאֹ֑ות mēʔˈôṯ מֵאָה hundred הָ hā הַ the רֹדִ֣ים rōḏˈîm רדה tread, to rule בָּ bā בְּ in † הַ the עָ֔ם ʕˈām עַם people הָ hā הַ the עֹשִׂ֖ים ʕōśˌîm עשׂה make בַּ ba בְּ in † הַ the מְּלָאכָֽה׃ mmᵊlāḵˈā מְלָאכָה work
9:23. erant autem principes super omnia opera Salomonis praepositi quingenti quinquaginta qui habebant subiectum populum et statutis operibus imperabantAnd there were five hundred and fifty chief officers set over all the works of Solomon, and they had people under them, and had charge over the appointed works.
23. These were the chief officers that were over Solomon’s work, five hundred and fifty, which bare rule over the people that wrought in the work.
9:23. Now there were five hundred fifty leaders in the first place over all the works of Solomon, and they had people subject to them, and these were given orders for the appointed works.
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:

9:23 Вот главные приставники над работами Соломоновыми: управлявших народом, который производил работы, было пятьсот пятьдесят.
9:23
אֵ֣לֶּה׀ ʔˈēlleh אֵלֶּה these
שָׂרֵ֣י śārˈê שַׂר chief
הַ ha הַ the
נִּצָּבִ֗ים nniṣṣāvˈîm נצב stand
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הַ ha הַ the
מְּלָאכָה֙ mmᵊlāḵˌā מְלָאכָה work
לִ li לְ to
שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon
חֲמִשִּׁ֖ים ḥᵃmiššˌîm חָמֵשׁ five
וַ wa וְ and
חֲמֵ֣שׁ ḥᵃmˈēš חָמֵשׁ five
מֵאֹ֑ות mēʔˈôṯ מֵאָה hundred
הָ hā הַ the
רֹדִ֣ים rōḏˈîm רדה tread, to rule
בָּ bā בְּ in
† הַ the
עָ֔ם ʕˈām עַם people
הָ hā הַ the
עֹשִׂ֖ים ʕōśˌîm עשׂה make
בַּ ba בְּ in
† הַ the
מְּלָאכָֽה׃ mmᵊlāḵˈā מְלָאכָה work
9:23. erant autem principes super omnia opera Salomonis praepositi quingenti quinquaginta qui habebant subiectum populum et statutis operibus imperabant
And there were five hundred and fifty chief officers set over all the works of Solomon, and they had people under them, and had charge over the appointed works.
23. These were the chief officers that were over Solomon’s work, five hundred and fifty, which bare rule over the people that wrought in the work.
9:23. Now there were five hundred fifty leaders in the first place over all the works of Solomon, and they had people subject to them, and these were given orders for the appointed works.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: О неодинаковом числе приставников по указанию данного стиха, 3: Цар. V:16, а также 2: Пар. II:16; VIII:10; см. примеч. к V:16. Разность цифр, вероятнее всего, объясняется действительно неодинаковым количеством приставников Соломона в разное время, в зависимости от неодинакового числа и стоявших на работе в то или другое время рабочих.
Albert Barnes: Notes on the Bible - 1834
9:23: Five hundred and fifty - See Kg1 5:16 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:23: chief: Kg1 5:16; Ch2 2:18, Ch2 8:10
Geneva 1599
These [were] the chief of the officers that [were] over Solomon's work, (i) five hundred and fifty, which bare rule over the people that wrought in the work.
(i) The overseers of Solomon's works were divided into three parts: the first contained 3300, the second 300, and the third 250 who were Israelites. Here are the two last parts, which make 550. See (2Chron 8:10).
John Gill
These were the chief of the officers over Solomon's work,.... In building the above houses and cities:
five hundred and fifty which bore rule over the people that wrought in the work; in 2Chron 8:10 they are said to be but two hundred and fifty; now it may be observed, as is by the Jewish writers, that there were three sorts of those rulers; the lowest rank and order of them consisted of 3300, the next of three hundred which were over the 3300, and being numbered with them made 3600, 2Chron 2:18 and the highest rank of them were two hundred and fifty, and the middlemost and highest being joined together, as they are here, made five hundred and fifty. Abarbinel reconciles the places thus, the two hundred and fifty were only over those that wrought in the temple; and the five hundred and fifty here were those that were over such that were employed in the various parts of the kingdom.
Robert Jamieson, A. R. Fausset and David Brown
These were the chief of the officers--(See on 2Chron 8:10).
9:249:24: Բայց դուստրն փարաւոնի ել ՚ի քաղաքէն Դաւթի ՚ի տունն իւր, զոր շինեա՛ց նմա. յայնժամ շինեաց զՄելոն։
24 Փարաւոնի դուստրը Դաւթի քաղաքից դուրս գալով՝ եկաւ այն տունը, որ Սողոմոնը կառուցել էր իր համար: Այդ ժամանակ էր, որ Սողոմոնը կառուցեց Մելոնը:
24 Փարաւոնին աղջիկը Դաւիթի քաղաքէն ելաւ ու գնաց իր տունը, որ Սողոմոն անոր համար շիներ էր։ Ապա Մելօնը շինեց։
Բայց դուստրն փարաւոնի ել ի քաղաքէն Դաւթի ի տունն իւր, զոր շինեաց նմա. յայնժամ շինեաց զՄեղոն:

9:24: Բայց դուստրն փարաւոնի ել ՚ի քաղաքէն Դաւթի ՚ի տունն իւր, զոր շինեա՛ց նմա. յայնժամ շինեաց զՄելոն։
24 Փարաւոնի դուստրը Դաւթի քաղաքից դուրս գալով՝ եկաւ այն տունը, որ Սողոմոնը կառուցել էր իր համար: Այդ ժամանակ էր, որ Սողոմոնը կառուցեց Մելոնը:
24 Փարաւոնին աղջիկը Դաւիթի քաղաքէն ելաւ ու գնաց իր տունը, որ Սողոմոն անոր համար շիներ էր։ Ապա Մելօնը շինեց։
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9:249:24 Дочь фараонова перешла из города Давидова в свой дом, который построил для нее Соломон; потом построил он Милло.
9:24 אַ֣ךְ ʔˈaḵ אַךְ only בַּת־ baṯ- בַּת daughter פַּרְעֹ֗ה parʕˈō פַּרְעֹה pharaoh עָֽלְתָה֙ ʕˈālᵊṯā עלה ascend מֵ mē מִן from עִ֣יר ʕˈîr עִיר town דָּוִ֔ד dāwˈiḏ דָּוִד David אֶל־ ʔel- אֶל to בֵּיתָ֖הּ bêṯˌāh בַּיִת house אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּֽנָה־ bˈānā- בנה build לָ֑הּ lˈāh לְ to אָ֖ז ʔˌāz אָז then בָּנָ֥ה bānˌā בנה build אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּלֹּֽוא׃ mmillˈô מִלֹּוא mound
9:24. filia autem Pharaonis ascendit de civitate David in domum suam quam aedificaverat ei tunc aedificavit MelloAnd the daughter of Pharao came up out of the city of David to her house, which Solomon had built for her: then did he build Mello.
24. But Pharaoh’s daughter came up out of the city of David unto her house which had built for her: then did he build Millo.
9:24. And the daughter of Pharaoh went up from the city of David to her house, which Solomon had built for her. Then he built up Millo.
But Pharaoh' s daughter came up out of the city of David unto her house which [Solomon] had built for her: then did he build Millo:

9:24 Дочь фараонова перешла из города Давидова в свой дом, который построил для нее Соломон; потом построил он Милло.
9:24
אַ֣ךְ ʔˈaḵ אַךְ only
בַּת־ baṯ- בַּת daughter
פַּרְעֹ֗ה parʕˈō פַּרְעֹה pharaoh
עָֽלְתָה֙ ʕˈālᵊṯā עלה ascend
מֵ mē מִן from
עִ֣יר ʕˈîr עִיר town
דָּוִ֔ד dāwˈiḏ דָּוִד David
אֶל־ ʔel- אֶל to
בֵּיתָ֖הּ bêṯˌāh בַּיִת house
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּֽנָה־ bˈānā- בנה build
לָ֑הּ lˈāh לְ to
אָ֖ז ʔˌāz אָז then
בָּנָ֥ה bānˌā בנה build
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּלֹּֽוא׃ mmillˈô מִלֹּוא mound
9:24. filia autem Pharaonis ascendit de civitate David in domum suam quam aedificaverat ei tunc aedificavit Mello
And the daughter of Pharao came up out of the city of David to her house, which Solomon had built for her: then did he build Mello.
24. But Pharaoh’s daughter came up out of the city of David unto her house which had built for her: then did he build Millo.
9:24. And the daughter of Pharaoh went up from the city of David to her house, which Solomon had built for her. Then he built up Millo.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Сн. ст. 15: и III:1. Побуждением для поселения жены Соломона, дочери Фараона, в особом дворце в 2: Пар. VIII:11: указано благоговейное опасение Соломона, как бы не оскорбить святости дома Давидова, лежавшего близ храма, поселением женщины.
Albert Barnes: Notes on the Bible - 1834
9:24: Compare the marginal reference. Solomon was not satisfied that Pharaoh's daughter should remain in the palace of David, which was on Mount Zion, in the immediate vicinity of the temple, because he regarded the whole vicinity of the temple as made holy by the presence of the ark of God. His own palace was on the other (western) hill, probably directly opposite to the temple, the valley of the Tyropoeum running between them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:24: Pharaoh's: Kg1 9:16, Kg1 3:1, Kg1 7:8; Ch2 8:11
the city of David: Sa2 5:9
Millo: Kg1 9:15, Kg1 11:27; Ch2 32:5
John Gill
But Pharaoh's daughter came up out of the city of David,.... Where he placed her when he first married her, until he had finished his buildings, 3Kings 3:1, which being done he brought her from thence unto her house, which Solomon had built for her; the reason of which is given, not only because it was the house of David, but because it was holy by the ark being there for some time; and therefore he did not judge it proper that his wife, an Egyptian woman, and sometimes in her impurity, should dwell there; see 2Chron 8:11,
then did he build Millo: this being particularly repeated from 3Kings 9:15, and following upon what is said of Pharaoh's daughter, has led many Jewish writers to conclude her house was built at Millo; and indeed, without supposing this, it is hard to conceive why it should be observed here; the Targum on 2Chron 8:11 calls her name Bithiah.
Robert Jamieson, A. R. Fausset and David Brown
SOLOMON'S YEARLY SACRIFICES. (3Kings 9:24-28)
three times in a year--namely, at the passover, pentecost, and feast of tabernacles (2Chron 8:13; 2Chron 31:3). The circumstances mentioned in these two verses form a proper conclusion to the record of his buildings and show that his design in erecting those at Jerusalem was to remedy defects existing at the commencement of his reign (see 3Kings 3:1-4).
9:259:25: Եւ հանէր Սողոմոն երիցս անգամ ՚ի տարւոջ ողջակէզս եւ խաղաղականս ՚ի վերայ սեղանոյն զոր շինեաց Տեառն, եւ արկանէր խունկս առաջի Տեառն. եւ բովանդակեաց զտունն։
25 Սողոմոնը տարեկան երեք անգամ ողջակէզներ ու խաղաղութեան զոհեր էր մատուցում այն զոհասեղանի վրայ, որը Տիրոջ համար էր կառուցել, եւ Տիրոջ առջեւ խունկ էր ծխում: Նա աւարտեց տան կառուցումը:
25 Սողոմոն տարին երեք անգամ՝ Տէրոջը համար շինած սեղանին վրայ՝ ողջակէզներ ու խաղաղութեան զոհեր կը մատուցանէր եւ Տէրոջը առջեւի սեղանին վրայ խունկ կը ծխէր։ Այսպէս լրացուց իր գործը։
Եւ հանէր Սողոմոն երիցս անգամ ի տարւոջ ողջակէզս եւ խաղաղականս ի վերայ սեղանոյն զոր շինեաց Տեառն, եւ արկանէր խունկս առաջի Տեառն:

9:25: Եւ հանէր Սողոմոն երիցս անգամ ՚ի տարւոջ ողջակէզս եւ խաղաղականս ՚ի վերայ սեղանոյն զոր շինեաց Տեառն, եւ արկանէր խունկս առաջի Տեառն. եւ բովանդակեաց զտունն։
25 Սողոմոնը տարեկան երեք անգամ ողջակէզներ ու խաղաղութեան զոհեր էր մատուցում այն զոհասեղանի վրայ, որը Տիրոջ համար էր կառուցել, եւ Տիրոջ առջեւ խունկ էր ծխում: Նա աւարտեց տան կառուցումը:
25 Սողոմոն տարին երեք անգամ՝ Տէրոջը համար շինած սեղանին վրայ՝ ողջակէզներ ու խաղաղութեան զոհեր կը մատուցանէր եւ Տէրոջը առջեւի սեղանին վրայ խունկ կը ծխէր։ Այսպէս լրացուց իր գործը։
zohrab-1805▾ eastern-1994▾ western am▾
9:259:25 И приносил Соломон три раза в год всесожжения и мирные жертвы на жертвеннике, который он построил Господу, и курение на нем совершал пред Господом. И окончил он {строение} дома.
9:25 וְ wᵊ וְ and הֶעֱלָ֣ה heʕᵉlˈā עלה ascend שְׁלֹמֹ֡ה šᵊlōmˈō שְׁלֹמֹה Solomon שָׁלֹשׁ֩ šālˌōš שָׁלֹשׁ three פְּעָמִ֨ים pᵊʕāmˌîm פַּעַם foot בַּ ba בְּ in † הַ the שָּׁנָ֜ה ššānˈā שָׁנָה year עֹלֹ֣ות ʕōlˈôṯ עֹלָה burnt-offering וּ û וְ and שְׁלָמִ֗ים šᵊlāmˈîm שֶׁלֶם final offer עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּנָ֣ה bānˈā בנה build לַ la לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הַקְטֵ֣יר haqṭˈêr קטר smoke אִתֹּ֗ו ʔittˈô אֵת together with אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and שִׁלַּ֖ם šillˌam שׁלם be complete אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּֽיִת׃ bbˈāyiṯ בַּיִת house
9:25. offerebat quoque Salomon tribus vicibus per annos singulos holocausta et pacificas victimas super altare quod aedificaverat Domino et adolebat thymiama coram Domino perfectumque est templumSolomon also offered three times every year holocausts, and victims of peace offerings, upon the altar which he had built to the Lord, and he burnt incense before the Lord: and the temple was finished.
25. And three times in a year did Solomon offer burnt offerings and peace offerings upon the altar which he built unto the LORD, burning incense therewith, that was before the LORD. So he finished the house.
9:25. Also, three times each year, Solomon offered holocausts and victims of peace offerings, upon the altar that he had built to the Lord, and he burned incense before the Lord. And the temple was perfected.
And three times in a year did Solomon offer burnt offerings and peace offerings upon the altar which he built unto the LORD, and he burnt incense upon the altar that [was] before the LORD. So he finished the house:

9:25 И приносил Соломон три раза в год всесожжения и мирные жертвы на жертвеннике, который он построил Господу, и курение на нем совершал пред Господом. И окончил он {строение} дома.
9:25
וְ wᵊ וְ and
הֶעֱלָ֣ה heʕᵉlˈā עלה ascend
שְׁלֹמֹ֡ה šᵊlōmˈō שְׁלֹמֹה Solomon
שָׁלֹשׁ֩ šālˌōš שָׁלֹשׁ three
פְּעָמִ֨ים pᵊʕāmˌîm פַּעַם foot
בַּ ba בְּ in
† הַ the
שָּׁנָ֜ה ššānˈā שָׁנָה year
עֹלֹ֣ות ʕōlˈôṯ עֹלָה burnt-offering
וּ û וְ and
שְׁלָמִ֗ים šᵊlāmˈîm שֶׁלֶם final offer
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּנָ֣ה bānˈā בנה build
לַ la לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הַקְטֵ֣יר haqṭˈêr קטר smoke
אִתֹּ֗ו ʔittˈô אֵת together with
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
שִׁלַּ֖ם šillˌam שׁלם be complete
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בָּֽיִת׃ bbˈāyiṯ בַּיִת house
9:25. offerebat quoque Salomon tribus vicibus per annos singulos holocausta et pacificas victimas super altare quod aedificaverat Domino et adolebat thymiama coram Domino perfectumque est templum
Solomon also offered three times every year holocausts, and victims of peace offerings, upon the altar which he had built to the Lord, and he burnt incense before the Lord: and the temple was finished.
25. And three times in a year did Solomon offer burnt offerings and peace offerings upon the altar which he built unto the LORD, burning incense therewith, that was before the LORD. So he finished the house.
9:25. Also, three times each year, Solomon offered holocausts and victims of peace offerings, upon the altar that he had built to the Lord, and he burned incense before the Lord. And the temple was perfected.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Из ряда обыденных жертв Соломона выделяются жертвы, приносившиеся им три раза в год, т. е. в великие праздники древнееврейского церковного года: Пасхи, Пятидесятницы и Кущей, 2: Пар. VIII:12-13.
Adam Clarke: Commentary on the Bible - 1831
9:25: Three times in a year did Solomon offer - These three times were:
1. The passover.
2. The feast of pentecost.
3. The feast of tabernacles.
3 Kings (1 Kings) 9:26
Albert Barnes: Notes on the Bible - 1834
9:25: Three times - i. e., (see the marginal reference) the three solemn Feasts - the Feast of unleavened bread, the Feast of weeks, and the Feast of tabernacles.
Did Solomon offer ... and he burnt incense - Not with his own hand, but by his priests Kg1 8:6; Ch2 5:7-14. In sacred, as in ordinary, history, men are said to do that which they cause to be done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:25: three times: Exo 23:14-17, Exo 34:23; Deu 16:16; Ch2 8:12, Ch2 8:13
he burnt: Exo 30:7; Ch1 23:13; Ch2 26:16-21, Ch2 29:11, Ch2 34:25
upon the altar that was before: Heb. upon it which was before, So he finished the house. Kg1 6:38; Ch2 8:16
John Gill
And three times in a year did Solomon offer burnt offerings and peace offerings upon the altar which he built unto the Lord,.... The brasen altar, the altar of burnt offering, which stood in the court of the priests, and by whom he offered. The three times were the feasts of passover, pentecost, and tabernacles, as explained in 2Chron 8:13, not that these were the only offerings, or these the only times he offered; for he offered all other sacrifices, and at all other times commanded in the law of Moses, as on sabbaths and new moons, as expressed in the above place:
and he burnt incense upon the altar that was before the Lord; the altar of incense, which stood in the holy place, right beside the most holy, in which was the ark, the symbol of the divine Presence; not that Solomon burnt incense in person, but by the priests, whom he furnished with incense; for no king might offer incense, as the case of Uzziah shows:
so he finished the house; which respects not the building of it, that had been observed before, but the service of it; as he had provided all vessels and utensils for the furniture of it, and all things to be used in them; as sacrifices for the altar of burnt offering, incense for the altar of incense, bread for the shewbread table, and oil for the lamps; so he appointed the courses of the priests, Levites, and porters, to do their duty, who went through every part of service assigned them, and completed the whole; see 2Chron 8:14.
John Wesley
Three times - That is, at the three solemn feasts: and undoubtedly at all other appointed times.
9:269:26: Եւ արար նա՛ւ արքայ Սողոմոն ՚ի Գասիոնգաբեր, որ է մերձ յԵղաթ՝ յեզեր վերջնոյ ծովուն յերկրին Եդոմայ[3564]։ [3564] Ոմանք. ՚Ի Գասիովնգաբեր, որ։
26 Եդոմի երկրում, Կարմիր ծովի եզրին, Ելաթի մօտ գտնուող Գասիոնդաբերում Սողոմոն արքան նաւեր պատրաստեց,
26 Սողոմոն թագաւորը Եդովմի երկրին մէջ Կարմիր ծովուն եզերքը՝ Ելաթի քով եղող Գասիոնգաբերի մէջ նաւեր շինեց։
Եւ բովանդակեաց զտունն: Եւ արար նաւ արքայ Սողոմոն ի Գասիոնգաբեր, որ է մերձ յԵղաթ` յեզեր [233]վերջնոյ ծովուն յերկրին Եդոմայ:

9:26: Եւ արար նա՛ւ արքայ Սողոմոն ՚ի Գասիոնգաբեր, որ է մերձ յԵղաթ՝ յեզեր վերջնոյ ծովուն յերկրին Եդոմայ[3564]։
[3564] Ոմանք. ՚Ի Գասիովնգաբեր, որ։
26 Եդոմի երկրում, Կարմիր ծովի եզրին, Ելաթի մօտ գտնուող Գասիոնդաբերում Սողոմոն արքան նաւեր պատրաստեց,
26 Սողոմոն թագաւորը Եդովմի երկրին մէջ Կարմիր ծովուն եզերքը՝ Ելաթի քով եղող Գասիոնգաբերի մէջ նաւեր շինեց։
zohrab-1805▾ eastern-1994▾ western am▾
9:269:26 Царь Соломон также сделал корабль в Ецион-Гавере, что при Елафе, на берегу Чермного моря, в земле Идумейской.
9:26 וָ wā וְ and אֳנִ֡י ʔᵒnˈî אֳנִי ship עָשָׂה֩ ʕāśˌā עשׂה make הַ ha הַ the מֶּ֨לֶךְ mmˌeleḵ מֶלֶךְ king שְׁלֹמֹ֜ה šᵊlōmˈō שְׁלֹמֹה Solomon בְּ bᵊ בְּ in עֶצְיֹֽון־גֶּ֨בֶר ʕeṣyˈôn-gˌever עֶצְיֹון גֶּבֶר Ezion Geber אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] אֶת־ ʔeṯ- אֵת together with אֵלֹ֛ות ʔēlˈôṯ אֵילַת Elath עַל־ ʕal- עַל upon שְׂפַ֥ת śᵊfˌaṯ שָׂפָה lip יַם־ yam- יָם sea ס֖וּף sˌûf סוּף rush בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom
9:26. classem quoque fecit rex Salomon in Asiongaber quae est iuxta Ahilam in litore maris Rubri in terra IdumeaAnd king Solomon made a fleet in Asiongaber, which is by Ailath, on the shore of the Red Sea, in the land of Edom.
26. And king Solomon made a navy of ships in Ezion-geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom.
9:26. And king Solomon made a navy at Ezion Geber, which is beside Eloth, on the shores of the Red Sea, in the land of Idumea.
And king Solomon made a navy of ships in Ezion- geber, which [is] beside Eloth, on the shore of the Red sea, in the land of Edom:

9:26 Царь Соломон также сделал корабль в Ецион-Гавере, что при Елафе, на берегу Чермного моря, в земле Идумейской.
9:26
וָ wā וְ and
אֳנִ֡י ʔᵒnˈî אֳנִי ship
עָשָׂה֩ ʕāśˌā עשׂה make
הַ ha הַ the
מֶּ֨לֶךְ mmˌeleḵ מֶלֶךְ king
שְׁלֹמֹ֜ה šᵊlōmˈō שְׁלֹמֹה Solomon
בְּ bᵊ בְּ in
עֶצְיֹֽון־גֶּ֨בֶר ʕeṣyˈôn-gˌever עֶצְיֹון גֶּבֶר Ezion Geber
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
אֶת־ ʔeṯ- אֵת together with
אֵלֹ֛ות ʔēlˈôṯ אֵילַת Elath
עַל־ ʕal- עַל upon
שְׂפַ֥ת śᵊfˌaṯ שָׂפָה lip
יַם־ yam- יָם sea
ס֖וּף sˌûf סוּף rush
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom
9:26. classem quoque fecit rex Salomon in Asiongaber quae est iuxta Ahilam in litore maris Rubri in terra Idumea
And king Solomon made a fleet in Asiongaber, which is by Ailath, on the shore of the Red Sea, in the land of Edom.
26. And king Solomon made a navy of ships in Ezion-geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom.
9:26. And king Solomon made a navy at Ezion Geber, which is beside Eloth, on the shores of the Red Sea, in the land of Idumea.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-28: Для покрытия многочисленных расходов по постройкам и других Соломон изыскал совершенно неведомый до него источник государственного дохода: морскую торговлю, конечно, под руководством известных в древнем мире мореплавателей - финикиян (ст. 27). О таком небывалом предприятии Соломона свящ. писатель говорит подробно здесь и ниже X:11-12, 22; ср. 2: Пар. VIII:17-18; IX:21. Место постройки корабля, точнее флота (евр. они означает флот, а корабль по-еврейски онийа, ср. Ин. I:3-5; Притч. XXX:19), отправлявшегося в дальнее плавание, определяется двумя городами: 1) Ецион-Гавер (LXX: Γασιων Γαβερ слав. Гасион Гаверский), идумейский порт при северо-восточном заливе, так называемом Эланитском, Черного или Красного моря (евр. Ям-Суф, т. е. "тростниковое море" - от обилия тростника по берегам его); местность эта стала известна евреям еще со времен странствования по пустыне (Чис. XXXIII:35; Втор. II:8. ср. блаж. Феодорит, вопр. 31). Близ Ецион-Гавера находился и Елаф (LXX: Αιλάθ), ср. Втор. II:8; город, по имени которого залив назывался Эланитским. Давид взял этот портовый город у Идумеев (4: Цар. VIII:14); впоследствии Озия укрепил его (4: Цар. XIV:22), но при Ахазе Елаф был отвоеван у иудеев Рецином Сирийским в пользу Идумеев (4: Цар. XVI:6). Позже Елаф назывался Элана, иначе Вереника (И. Флав. VIII, 6, 4; Onomast 423; Robinson 279), теперь Акаба. Елаф, преимущественно перед Ецион-Гавером, имел важное торговое значение и потому сделался местом отправления торгового еврейского флота в таинственную золотоносную страну Офир (LXX: Ωφείρ, Σωφείρ и под.) . Положение последней пытались определить частью по созвучию этого названия с различными местностями земного шара, частью на основании привозимых из Офира товаров. Офир полагали: 1) в Индии (И. Флав. Древн. VIII, 6, 4; блаж. Феодорит, вопр. 32: и мн. новые исследователи), причем Офир сближали с г. Супара на западном берегу Ост-Индии или с г. Абгира - на восточном. Но сомнительно самое сближение столь различных имен; затем в Индии не было золота; наконец, рейсы в Индию по своей отдаленности маловероятны; 2) в Восточной Африке, где на берегу против Мадагаскара был г. Софала. Но знакомство евреев и даже финикиян с Восточною Африкой подлежит еще большему сомнению; 3) в Южной Аравии: в пользу этого предположения говорит то, что в Быт. X:26, 29: Офир, один из потомков Иоктана, является родоначальником арабских племен (наряду с Шеба и Xавила). Это предположение оправдывается традицией еврейской и христианской (Onomastic. 924). Близость расстояния этой местности от Елафа не мешала флоту еврейскому употреблять по 3: года на один рейс, X:22: неизвестно, сколько стоял флот в Офире.

Из Офира флот привез 420: (по 2: Пар. VIII:8: - 450) талантов золота.
Adam Clarke: Commentary on the Bible - 1831
9:26: A navy of ships - Literally, אני oni, a ship: in the parallel place, Ch2 8:17, it is said that Hiram sent him אניות oniyoth, ships; but it does not appear that Solomon in this case built more than one ship, and this was manned principally by the Tyrians.
3 Kings (1 Kings) 9:28
Albert Barnes: Notes on the Bible - 1834
9:26: On Ezion-geber and Eloth, see the notes to marginal references. As the entire tract about Elath (Akaba) is destitute of trees, it is conjectured that the wood of which Solomon built his fleet was cut in Lebanon, floated to Gaza by sea, and thence conveyed across to Ezion-geber, at the head of the E anitic Gulf, by land carriage. (Compare Ch2 2:16.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:26: made a navy: Ch2 8:12, Ch2 8:17, Ch2 18-11:4
Eziongeber: Kg1 22:48; Num 33:35; Deu 2:8
Eloth: Kg2 14:22
shore: Heb. lip
John Gill
And King Solomon made a navy of ships in Eziongeber,.... Which was one of the stations of the Israelites, near the wilderness of Sin, or Paran, Num 33:35, it signifies the backbone of a man; and it is said (w) the ridge of rocks before this port were in that form, covered by the sea at high water, and sticking up with various points in a line when it was low. Josephus says (x) in his time it was called Berenice, which is placed by Mela (y) between the Heroopolitic bay, and the promontory Strobilus, or Pharan. It is thought probable (z) to be the same with that which is called by the Arabs Meenah-el-Dsahab, the port of gold, called Dizahab, Deut 1:1, which stands upon the shore of the Arabic gulf, about two or three days' distance from Mount Sinai; though by others (a) thought to be the same the Arabs call Calzem, where was a great quantity of wood fit for building ships. It is further described,
which is beside Elath, on the shore of the Red sea, in the land of Edom; and when Edom was subdued by David, this port fell into his hands, and so was in the possession of Solomon; and there being plenty of timber in the parts adjacent, and this being a port in the Red sea, Solomon chose it as proper place to build ships in. Elath, near to which was, is the same the Elanitic bay had its name from; or which See Gill on Deut 2:8. Trajan, the Roman emperor, formed a navy in the Red sea (b), that by it he might ravage and waste the borders of India; and here it seems Solomon's navy went; see 3Kings 9:28.
(w) Harris's Voyages, vol. 1. B. 1. ch. 2. sect. 3. p. 377. (x) Antiqu. l. 8. c. 6. sect. 4. (y) De Situ Orbis, l. 3. c. 8. (z) Clayton's Chronology, &c. p. 407. (a) Vossius in Melam ut supra, (Harris's Voyages, vol. 1. B. 1. ch. 2. sect. 3.) p. 386. (b) Eutrop. Rom. Hist. l. 8. Ruti Fest. Breviar.
John Wesley
Made - Not now, but in the beginning of his reign.
Robert Jamieson, A. R. Fausset and David Brown
Ezion-geber, which is beside Eloth--These were neighboring ports at the head of the eastern or Elanitic branch of the Red Sea. Tyrian ship carpenters and sailors were sent there for Solomon's vessels (see on 2Chron 8:17-18).
Ezion-geber--that is, "the giant's backbone"; so called from a reef of rocks at the entrance of the harbor.
Eloth--Elim or Elath; that is, "the trees"; a grove of terebinths still exists at the head of the gulf.
9:279:27: Եւ առաքեա՛ց Քիրամ ընդ նաւսն ՚ի ծառայից իւրոց նաւորդս հմո՛ւտս նաւարկութեան ծովու ընդ ծառայս Սողոմոնի[3565]. [3565] Ոմանք. Արս նաւորդս հմուտ։
27 իսկ Քիրամը Սողոմոնի ծառաների հետ ծովի նաւարկութեան հմուտ նաւորդներ ուղարկեց այդ նաւերով:
27 Քիրամ Սողոմոնին ծառաներուն հետ, ծովու ճամբորդութեան հմուտ եղող իր նաւավարները այն նաւերով ղրկեց։
Եւ առաքեաց Քիրամ ընդ նաւսն ի ծառայից իւրոց նաւորդս հմուտս նաւարկութեան ծովու ընդ ծառայս Սողոմոնի:

9:27: Եւ առաքեա՛ց Քիրամ ընդ նաւսն ՚ի ծառայից իւրոց նաւորդս հմո՛ւտս նաւարկութեան ծովու ընդ ծառայս Սողոմոնի[3565].
[3565] Ոմանք. Արս նաւորդս հմուտ։
27 իսկ Քիրամը Սողոմոնի ծառաների հետ ծովի նաւարկութեան հմուտ նաւորդներ ուղարկեց այդ նաւերով:
27 Քիրամ Սողոմոնին ծառաներուն հետ, ծովու ճամբորդութեան հմուտ եղող իր նաւավարները այն նաւերով ղրկեց։
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9:279:27 И послал Хирам на корабле своих подданных корабельщиков, знающих море, с подданными Соломоновыми;
9:27 וַ wa וְ and יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send חִירָ֤ם ḥîrˈām חִירָם Hiram בָּֽ bˈā בְּ in † הַ the אֳנִי֙ ʔᵒnˌî אֳנִי ship אֶת־ ʔeṯ- אֵת [object marker] עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant אַנְשֵׁ֣י ʔanšˈê אִישׁ man אֳנִיֹּ֔ות ʔᵒniyyˈôṯ אֳנִיָּה ship יֹדְעֵ֖י yōḏᵊʕˌê ידע know הַ ha הַ the יָּ֑ם yyˈom יָם sea עִ֖ם ʕˌim עִם with עַבְדֵ֥י ʕavᵊḏˌê עֶבֶד servant שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon
9:27. misitque Hiram in classe illa servos suos viros nauticos et gnaros maris cum servis SalomonisAnd Hiram sent his servants in the fleet, sailors that had knowledge of the sea, with the servants of Solomon.
27. And Hiram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon.
9:27. And Hiram sent his servants to that navy, the sailors and those knowledgeable about the sea, with the servants of Solomon.
And Hiram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon:

9:27 И послал Хирам на корабле своих подданных корабельщиков, знающих море, с подданными Соломоновыми;
9:27
וַ wa וְ and
יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send
חִירָ֤ם ḥîrˈām חִירָם Hiram
בָּֽ bˈā בְּ in
† הַ the
אֳנִי֙ ʔᵒnˌî אֳנִי ship
אֶת־ ʔeṯ- אֵת [object marker]
עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
אֳנִיֹּ֔ות ʔᵒniyyˈôṯ אֳנִיָּה ship
יֹדְעֵ֖י yōḏᵊʕˌê ידע know
הַ ha הַ the
יָּ֑ם yyˈom יָם sea
עִ֖ם ʕˌim עִם with
עַבְדֵ֥י ʕavᵊḏˌê עֶבֶד servant
שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon
9:27. misitque Hiram in classe illa servos suos viros nauticos et gnaros maris cum servis Salomonis
And Hiram sent his servants in the fleet, sailors that had knowledge of the sea, with the servants of Solomon.
27. And Hiram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon.
9:27. And Hiram sent his servants to that navy, the sailors and those knowledgeable about the sea, with the servants of Solomon.
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Albert Barnes: Notes on the Bible - 1834
9:27: Shipmen - See Kg1 5:6 note. With respect to the acquaintance of the Phoenicians with this particular sea, it may be observed that they are not unlikely to have had trading settlements there, as they had in the Persian Gulf, even at this early period. The commerce with Ophir was probably an established trade, pRev_iously either in their hands or in those of the Egyptians, when Solomon determined to have a share in it. The Egyptians had navigated the other arm of the Red Sea, and perhaps its lower parts, from a much more ancient period.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:27: his servants: Kg1 5:6, Kg1 5:9, Kg1 22:49; Ch2 20:36, Ch2 20:37
John Gill
And Hiram sent in his navy his servants,.... And, according to 2Chron 8:18, ships also but how he could send them from Tyre, which lay in the Mediterranean sea, to the above ports in the Red sea, without going a great way round, is not easy to conceive. Perhaps, as Gussetins conjectures (c), Hiram had a port in the Red sea for building and sending out ships, for the sake of his eastern navigation, and from thence he sent them to Solomon's ports in the same sea; but if what R. Japhet (d) observes is true, that the Red sea is mixed with the sea of Joppa by means of the river Rhinocurura, as is remarked by a learned man (e) and who approves of the observation, and thinks it does not deserve the censure Dr. Lightfoot (f) passes on it. If this, I say, can be supported, the difficulty is removed: so Abarbinel asserts (g), that a branch of the Nile flows into the Red sea: and another, passing through Alexandria, runs into the Mediterranean sea. This is the first navy of ships we read of; in the construction of which, as well as in the art of navigation, the Tyrians no doubt were greatly assisting to Solomon's servants, and which appears by what follows; and they are said (h) to be the first that made use of ships; and the invention of ships of burden, or merchant ships, such as these were, is by Pliny (i) ascribed to Hippus the Tyrian: and the Tyrians were famous for merchandise, which they could not carry on with foreign nations without shipping; see Is 23:8, the servants Hiram sent in Solomon's navy were
shipmen that had knowledge of the sea; of sea coasts and ports, of the manner of guiding and managing ships at sea, and of the whole art of navigation, so far as then known, for which the Tyrians were famous; see Ezek 27:3,
with the servants of Solomon; to instruct and assist them in naval affairs, they not having been used thereunto.
(c) Ebr. Comment p. 628. (d) In Aben Ezra in Jon. ii. 5. (e) Texelii Phoenix, l. 3. c. 6. p. 243, 244. (f) Miscellanies, c. 18. vol. 1. p. 1002, 1003. (g) Apud Manasseh, Spes Israelis, sect. 2. p. 20. (h) "Prima ratem ventis credere docta Tyros", Catullus. (i) Nat. Hist. l. 7. c. 56.
John Wesley
Knowledge of the sea - For which the Tyrians were famous. He sent also ships to join with Solomon's, not from Tyre, the city of Phoenicia; but from an island in the Red - sea, called Tyre, because it was a colony of the Tyrians, as Strabo notes.
9:289:28: եւ չոգան ՚ի Սովփերա. եւ առին անտի ոսկի չորեքհարիւր եւ քսան տաղանտ, եւ բերին արքայի՛ Սողոմոնի։
28 Սրանք եկան Սոփերա եւ այնտեղից չորս հարիւր քսան տաղանդ[55] ոսկի բերեցին ու յանձնեցին Սողոմոն արքային:[55] 55. Շուրջ 12.000 կիլոգրամ:
28 Ու անոնք Ոփիր գացին եւ անկէ չորս հարիւր քսան տաղանդ ոսկի առին ու Սողոմոն թագաւորին բերին։
Եւ չոգան [234]ի Սովփերա, եւ առին անտի ոսկի չորեքհարեւր եւ քսան տաղանդ, եւ բերին արքայի Սողոմոնի:

9:28: եւ չոգան ՚ի Սովփերա. եւ առին անտի ոսկի չորեքհարիւր եւ քսան տաղանտ, եւ բերին արքայի՛ Սողոմոնի։
28 Սրանք եկան Սոփերա եւ այնտեղից չորս հարիւր քսան տաղանդ[55] ոսկի բերեցին ու յանձնեցին Սողոմոն արքային:
[55] 55. Շուրջ 12.000 կիլոգրամ:
28 Ու անոնք Ոփիր գացին եւ անկէ չորս հարիւր քսան տաղանդ ոսկի առին ու Սողոմոն թագաւորին բերին։
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9:289:28 и отправились они в Офир, и взяли оттуда золота четыреста двадцать талантов, и привезли царю Соломону.
9:28 וַ wa וְ and יָּבֹ֣אוּ yyāvˈōʔû בוא come אֹופִ֔ירָה ʔôfˈîrā אֹופִיר [land of gold] וַ wa וְ and יִּקְח֤וּ yyiqḥˈû לקח take מִ mi מִן from שָּׁם֙ ššˌām שָׁם there זָהָ֔ב zāhˈāv זָהָב gold אַרְבַּע־ ʔarbaʕ- אַרְבַּע four מֵאֹ֥ות mēʔˌôṯ מֵאָה hundred וְ wᵊ וְ and עֶשְׂרִ֖ים ʕeśrˌîm עֶשְׂרִים twenty כִּכָּ֑ר kikkˈār כִּכָּר disk וַ wa וְ and יָּבִ֖אוּ yyāvˌiʔû בוא come אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king שְׁלֹמֹֽה׃ פ šᵊlōmˈō . f שְׁלֹמֹה Solomon
9:28. qui cum venissent in Ophir sumptum inde aurum quadringentorum viginti talentorum detulerunt ad regem SalomonemAnd they came to Ophir; and they brought from thence to king Solomon four hundred and twenty talents of gold.
28. And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought it to king Solomon.
9:28. And when they had gone to Ophir, taking from there four hundred twenty talents of gold, they brought it to king Solomon.
And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought [it] to king Solomon:

9:28 и отправились они в Офир, и взяли оттуда золота четыреста двадцать талантов, и привезли царю Соломону.
9:28
וַ wa וְ and
יָּבֹ֣אוּ yyāvˈōʔû בוא come
אֹופִ֔ירָה ʔôfˈîrā אֹופִיר [land of gold]
וַ wa וְ and
יִּקְח֤וּ yyiqḥˈû לקח take
מִ mi מִן from
שָּׁם֙ ššˌām שָׁם there
זָהָ֔ב zāhˈāv זָהָב gold
אַרְבַּע־ ʔarbaʕ- אַרְבַּע four
מֵאֹ֥ות mēʔˌôṯ מֵאָה hundred
וְ wᵊ וְ and
עֶשְׂרִ֖ים ʕeśrˌîm עֶשְׂרִים twenty
כִּכָּ֑ר kikkˈār כִּכָּר disk
וַ wa וְ and
יָּבִ֖אוּ yyāvˌiʔû בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king
שְׁלֹמֹֽה׃ פ šᵊlōmˈō . f שְׁלֹמֹה Solomon
9:28. qui cum venissent in Ophir sumptum inde aurum quadringentorum viginti talentorum detulerunt ad regem Salomonem
And they came to Ophir; and they brought from thence to king Solomon four hundred and twenty talents of gold.
28. And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought it to king Solomon.
9:28. And when they had gone to Ophir, taking from there four hundred twenty talents of gold, they brought it to king Solomon.
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Adam Clarke: Commentary on the Bible - 1831
9:28: And they came to Ophir - No man knows certainly, to this day, where this Ophir was situated. There were two places of this name; one somewhere in India, beyond the Ganges, and another in Arabia, near the country of the Sabaeans, mentioned by Job, Job 22:24 : Then shalt thou lay up gold as dust; and the gold of Ophir as the stones of the brooks. And Job 28:16 : It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire. Calmet places this country at the sources of the Euphrates and Tigris.
But there are several reasons to prove that this was not the Ophir of the Bible, which it seems was so situated as to require a voyage of three years long to go out, load, and return. Mr. Bruce has discussed this subject at great length; see his Travels, vol. ii., chap. iv., p. 354, etc. He endeavors to prove
1. That Ezion-geber is situated on the Elanitic branch of the Arabian Gulf or Red Sea.
2. That Tharshish is Moka, near to Melinda, in the Indian Ocean, in about three degrees south latitude.
3. That Ophir lies somewhere in the land of Sofala, or in the vicinity of the Zimbeze river, opposite the island of Madagascar, where there have been gold and silver mines in great abundance from the remotest antiquity. And he proves,
4. That no vessel could perform this voyage in less than Three years, because of the monsoons; that more time need not be employed, and that this is the precise time mentioned in Kg1 10:22.
5. That this is the country of the queen of Sheba, or Sabia, or Azeba, who on her visit to Solomon, brought him one hundred and twenty talents of gold, and of spices and precious stones great store, Kg1 10:10. And that gold, ivory, silver, etc., are the natural productions of this country.
To illustrate and prove his positions he has given a map on a large scale, "showing the track of Solomon's fleet in their three years' voyage from the Elanitic Gulf to Ophir and Tharshish;" to which, and his description, I must refer the reader.
Albert Barnes: Notes on the Bible - 1834
9:28: On Ophir, see the marginal reference note. Among the various opinions three predominate; all moderns, except a very few, being in favor of Arabia, India, or Eastern Africa. Arabia's claims are supported by the greatest number.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:28: Ophir: Kg1 10:11; Gen 10:29; Ch1 29:4; Ch2 8:18, Ch2 9:10; Job 22:24, Job 28:16; Psa 45:9; Isa 13:12
four hundred: Ch2 8:18
Next: 3 Kings (1 Kings) Chapter 10
Geneva 1599
And they came to Ophir, and fetched from thence gold, (k) four hundred and twenty talents, and brought [it] to king Solomon.
(k) In (2Chron 8:18), 30 more are mentioned who seem to have been employed for their wages.
John Gill
And they came to Ophir,.... About which place there are various opinions; some take it to be the little island of Zocatora, on the eastern coast of Africa, at a small distance from the straits of Babelmandel; others the island of Ceylon; others Sofala in Africa; some (k) Peru in America; Vatablus the island of Hispaniola in the West Indies, discovered by Columbus, and who thought (l) himself that he had found the land of Ophir, because of the quantity of gold in it; others the southern part of Arabia; but the most reasonable opinion is, says my author (m), that it is a rich country in Malacca, which is a peninsula in the true Red sea (that part of the ocean which divides Asia from Africa), known by the name of the "golden Chersonese", and which agrees with Josephus (n); and at twelve leagues from Malacca there is a very high mountain, which by the natives is called Ophir, and is reported to be, or to have been, very rich in gold, though at present only some tin mines are worked there; and Kircher (o) says the word Ophir is a Coptic or Egyptian word, by which the ancient Egyptians used to call that India which contains the kingdoms of Malabar, Zeilan, the golden Chersonese, and, the islands belonging to it, Sumatra, Molucca, Java, and other neighbouring golden islands. So Varrerius (p) thinks that all that coast in which are contained Pegu, Malaca, and Somatra, is Ophir; which places, besides gold, abound with elephants, apes, and parrots. In the island of Sumatra gold is now found, especially in Achin, in great plenty; in which is a mountain, called the "golden mountain", near the mines (q) Reland (r) takes Ophir to be the country round about a city called Oupara or Suphara, in the East Indies, where now stands Goa, the most famous mart in all India at this day for many of those things Solomon traded thither for. Though after all perhaps there was no such place originally as Ophir in India; only the gold brought from thence was like that of Ophir in Arabia, and therefore they called the place so from whence it was had; see Job 22:24.
and fetched from thence gold four hundred and twenty talents, and brought it to King Solomon; which according to Brerewood (s) amounted to 1,890,000 pounds of our money; and according to another writer (t) 5,132,400 ducats of gold. Abarbinel says a talent of gold was equal to 12,300 Venetian ducats; in 2Chron 8:18 it is said, that four hundred and fifty talents of gold were brought to Solomon; perhaps thirty might be expended in the voyage, or paid to Hiram's servants for their wages, as some Jewish writers observe; or in the bulk or ore it might be four hundred and fifty talents, but when purified only four hundred and twenty, as Grotius remarks; either way removes the difficulty; though some think different voyages are respected here and there; of the gold of Ophir frequent mention is made in Scripture.
(k) Erasm. Schmid. de America, orat. ad Cale. Pindar. p. 261. So some Jewish writers say it is the new world, Ganz. Tzemach David, par. 1. fol. 10. 1. (l) P. Martyr Decad. 1. l. 1. (m) Harris's Voyages, ut supra. (vol. 1. B. 1. ch. 2. sect. 3. p. 377.) (n) Ut supra. (Antiqu. l. 8. c. 6. sect. 4.) (o) China Illustrat. cum Monument. p. 58. & Prodrom. Copt. c. 4. p. 119. (p) Comment. de Ophyra. (q) Dampier's Voyages, vol. 2. ch. 7. (r) Dissert. de Ophir, sect. 6, 7. (s) De Ponder. & Pret. c. 5. (t) Scheuchzer. Physic. Sacr. vol. 3. p. 572.
John Wesley
Ophir - A place famous for the plenty and fineness of the gold there. It is agreed, that it was a part of the East - Indies, probably Ceylon, which though very remote from us, yet was far nearer the Red - sea, from whence they might easily sail to it in those ancient times, because they might (according to the manner of those first ages) sail all along near the coast, though the voyage was thereby more tedious, which was the reason why three years were spent in it. And here, and here only were to be had all the commodities which Solomon fetched from Ophir, 3Kings 10:22. Fetched - In all there came to the king four hundred and fifty talents, whereof it seems thirty talents were allowed to Hiram and his men, and so there were only four hundred and twenty that came clear into the king's treasury.
Robert Jamieson, A. R. Fausset and David Brown
Ophir--a general name, like the East or West Indies with us, for all the southern regions lying on the African, Arabian, or Indian seas, in so far as at that time known [HEEREN].
gold, four hundred and twenty talents--(See on 2Chron 8:18). At 125 pounds Troy, or 1500 ounces to the talent, and about £4 to the ounce, this would make £2,604,000.