1 Kings · Chapter 10

V. 1. Sheba-Of that part of Arabia, called Shabaea, which was at great distance from Jerusalem, bordering upon the Southern Sea; for there, much more than in Ethiopia, were the commodities which she brought,

Verse 1. When the queen of Sheba heard] As our Lord calls her queen of the south, (Matthew 12:42), it is likely the name should be written Saba, Azab, or Azaba, all of which signify the south. She is called Balkis by the Arabians, but by the Abyssinians Maqueda. See the account at the end of this chapter. See Clarke “1 Kings 10:29”. With hard questions.] twdyjb bechidoth; Septuagint, en ainigmasi, riddles. With parables and riddles, says the Arabic.

Verse 1. The queen of Sheba — Probably of that part of Arabia called Sabæa, which bordered upon the Red sea, Hence our Lord terms her the queen of the south, and says she came from the uttermost parts of the earth, (Matthew 12:42,) which answers exactly to Arabia Felix, for it lies south of Judea, is at a great distance from it, and is limited by the ocean. Add to this, that it abounded in all the commodities which she brought, gold, precious stones, and all kinds of spices and fine perfumes, more than Ethiopia, (from whence some have thought she came,) or any country thereabouts. Heard of the fame of Solomon — Probably she heard of his fame by the ships that went to Ophir, for they sailed by her coast, and, in all likelihood, spread his fame there and in all other places where they touched, proclaiming his magnificence, and especially his wisdom, and the glorious temple which he had built, or was building, for the worship of his God, whose praise they set forth as far above all gods. Concerning the name of the Lord — That is, concerning God, the name of God being often put for God; concerning Solomon’s deep knowledge in the things of God. For it is very probable she had, as had divers other heathen, some knowledge of the true God, and an earnest desire to know more concerning him. Indeed, if she came from Arabia, as we see there is reason to think she did, it is not improbable but she was a descendant of Abraham by his wife Keturah, one of whose sons begat Sheba, who seems to have been the first planter of this country. If so, “she might,” as Dr. Dodd observes, “have some knowledge of revealed religion, by tradition at least, from her pious ancestors. And this verse seems more than to intimate that the design of her visit to Solomon was not so much to gratify her curiosity, as to inform her understanding in matters relating to piety and divine worship. And what our Saviour speaks respecting her rising in judgment against the men of that generation, seems plainly to intimate that the wisdom she came to hear was of a much more important kind than that of merely enigmatical questions.” See Calmet’s Comment. and Dict. on the word Sheba, and Saurin’s Discourses, vol. 5. p. 261. She came to prove him with hard questions — Concerning natural, and civil, and especially divine things, that she might not only try whether he was as wise as report made him, but might receive instruction from him.

Verse 1. Sheba, from Saba, the eldest son of Cush. Genesis 10:7. The country extending itself from the Gulf of Persia to the Red sea. The claims of the Abyssinians to the queen of this country, seem grounded merely on the pride of unfounded tradition.

THE QUEEN OF SHEBA, 1-13.

This account of the queen of Sheba’s visit to Solomon seems to be inserted here because of its association with his commerce with Ophir. The traders at Ophir spread the fame of the great king of Israel in all that land, (see note on 1 Kings 9:28;) and the queen, eager to acquire wisdom, and curious to test the truth of the reports she heard, made a long journey to visit him. We see in her the laudable desire to acquire wisdom, and the custom, so common in the ancient time, of making long journeys to visit noted seats of learning, and to converse with men noted for their wisdom. Her example condemns many of this generation, who, having even better opportunities than hers, and a greater than Solomon to consult, neglect to acquire the heavenly wisdom which is more precious than rubies, and a tree of life to them that lay hold on her. Compare Matthew 12:42.

1. Sheba — Not the Cushite kingdom of this name in Ethiopia, as Josephus and others hold, but the region in Southern Arabia originally settled by Sheba the son of Joktan, (Genesis 10:28,) and comprising what is now known as Yemen, or Arabia-Felix. Hence our Lord called the queen of this region “the queen of the south,” and spoke of her as coming from the ends (twn peratwn) of the earth, that is, the uttermost part of the land to the south. The Arabs call the name of this queen Balkis. Concerning the name of the Lord — hwhy µvl, to the name, that is, in relation to the name of Jehovah. Solomon’s fame was great because of its most intimate relation to, and association with, the name of Jehovah. From him had he received the gift of superior wisdom; and the distant lands that brought their sons from far, and their silver and gold to Solomon, brought them at the same time to the name of the Lord his God, because he had thus signally glorified him. Compare Isaiah 60:9. To prove him with hard questions — Such as riddles. A common custom among the Arabs of ancient and modern times, to test the sagacity and wisdom of distinguished persons. Josephus relates that Hiram, king of Tyre, and Solomon also, tried to puzzle each other with riddles and enigmatical sayings. “The spirit of this asking of questions and solving of dark riddles is of the very nature of the Socratic wisdom itself. ‘To ask questions rightly,’ says Lord Bacon, ‘is the half of knowledge.’ ‘Life without cross-examination is no life at all,’ said Socrates. And of this stimulating process, of this eager inquiry, of this cross-examining of our thoughts, bringing new meanings out of old words, Solomon is the first example. When we inquire, when we question, when we are restless in our search after truth, when we seek it from unexpected quarters, we are but following in the steps of the wise king of Judah and the wise queen of Sheba.” — Stanley.

ver. 2,10. Name of the Lord-That is, concerning God; the name of God being often put for God; concerning his deep knowledge in the things of God. For it is very probable she had, as had divers other Heathens, some knowledge of the true God, and an earnest desire to know more concerning him. Questions-Concerning natural, and civil, and especially, Divine things.

V. 2. All her heart-Of all the doubts and difficulties wherewith her mind was perplexed.

Verse 2. She came to Jerusalem with-spices, &c.] Those who contend that she was queen of the Sabæans, a people of Arabia Felix, towards the southern extremity of the Red Sea, find several proofs of their opinion: 1. That the Sabæans abounded in riches and spices.

India mittit ebur, molles sua thura Sabæi

“India furnishes ivory, and the effeminate

Sabæans their frankincense.”

VIRG. Geor. i., ver. 57.

And again:—

Divisæ arboribus patriæ: sola India nigrum

Fert ebenum; solis est thurea virga Sabæis.

Geor. ii., ver. 116.

All sorts of trees their several countries know:

Black ebon only will in India grow;

And odorous frankincense on the Sabæan bough.

DRYDEN.

———Ubi templum illi centumque Sabæo

Thure calent aræ.

Where to her fame a hundred altars rise,

And pour Sabæan odours to the skies.

PLINY (Hist. Nat. lib. xii., c. 17) observes, Non alia ligni genera in usu sunt quam odorata; cibosque Sabæi coquunt thuris ligno; alii myrrhæ. “The Sabæans use odorous wood only, and even use the incense tree and myrrh to cook their victuals.”

2. All ancient authors speak, not only of their odoriferous woods, but of their rich gold and silver mines, and of their precious stones. See Pliny, Hist. Nat. lib. xxxvii., c. 6, &c.

3. It is also well known that the Sabæans had queens for their sovereigns, and not kings. So Claudian, in Eutrop. lib. i.

——— Medis levibusque Sabæis

Imperat hic sexus, reginarumque sub armis

Barbariæ pars magna jacet.

By this is meant, says Mr. Bruce, the country between the tropic and mountains of Abyssinia, the country of shepherds, from berber, a shepherd. And he contends that these Sabæans were a distinct people from the Ethiopians and the Arabs, and that SABA was a distinct state.

Verses 2, 3. She communed with him of all that was in her heart — Of all the doubts and difficulties wherewith her mind was perplexed. She had liberty to propound whatsoever she desired to be resolved about. Solomon told her all her questions — Answered them to her satisfaction. There was not any thing — which he told her not — There was nothing concerning which she inquired, however difficult, which be did not reveal to her.

2. With a very great train — Such as corresponded with her position and power. Spices… gold… precious stones — The products of her land.

Verse 3. Solomon told her all her questions] Riddles, problems, fables, apologues, &c., formed the principal part of the wisdom of the East; indeed they use and delight in them to the present day. See the case of Samson and his friends, Judges 14:12, 14, and the notes there.

Verses 2, 3. She communed with him of all that was in her heart — Of all the doubts and difficulties wherewith her mind was perplexed. She had liberty to propound whatsoever she desired to be resolved about. Solomon told her all her questions — Answered them to her satisfaction. There was not any thing — which he told her not — There was nothing concerning which she inquired, however difficult, which be did not reveal to her.

THE QUEEN OF SHEBA, 1-13.

This account of the queen of Sheba’s visit to Solomon seems to be inserted here because of its association with his commerce with Ophir. The traders at Ophir spread the fame of the great king of Israel in all that land, (see note on 1 Kings 9:28;) and the queen, eager to acquire wisdom, and curious to test the truth of the reports she heard, made a long journey to visit him. We see in her the laudable desire to acquire wisdom, and the custom, so common in the ancient time, of making long journeys to visit noted seats of learning, and to converse with men noted for their wisdom. Her example condemns many of this generation, who, having even better opportunities than hers, and a greater than Solomon to consult, neglect to acquire the heavenly wisdom which is more precious than rubies, and a tree of life to them that lay hold on her. Compare Matthew 12:42.

1. Sheba — Not the Cushite kingdom of this name in Ethiopia, as Josephus and others hold, but the region in Southern Arabia originally settled by Sheba the son of Joktan, (Genesis 10:28,) and comprising what is now known as Yemen, or Arabia-Felix. Hence our Lord called the queen of this region “the queen of the south,” and spoke of her as coming from the ends (twn peratwn) of the earth, that is, the uttermost part of the land to the south. The Arabs call the name of this queen Balkis. Concerning the name of the Lord — hwhy µvl, to the name, that is, in relation to the name of Jehovah. Solomon’s fame was great because of its most intimate relation to, and association with, the name of Jehovah. From him had he received the gift of superior wisdom; and the distant lands that brought their sons from far, and their silver and gold to Solomon, brought them at the same time to the name of the Lord his God, because he had thus signally glorified him. Compare Isaiah 60:9. To prove him with hard questions — Such as riddles. A common custom among the Arabs of ancient and modern times, to test the sagacity and wisdom of distinguished persons. Josephus relates that Hiram, king of Tyre, and Solomon also, tried to puzzle each other with riddles and enigmatical sayings. “The spirit of this asking of questions and solving of dark riddles is of the very nature of the Socratic wisdom itself. ‘To ask questions rightly,’ says Lord Bacon, ‘is the half of knowledge.’ ‘Life without cross-examination is no life at all,’ said Socrates. And of this stimulating process, of this eager inquiry, of this cross-examining of our thoughts, bringing new meanings out of old words, Solomon is the first example. When we inquire, when we question, when we are restless in our search after truth, when we seek it from unexpected quarters, we are but following in the steps of the wise king of Judah and the wise queen of Sheba.” — Stanley.

V. 4. House-Or, the houses, the temple and the king’s house, in both which there were evidences of singular wisdom.

Verse 4. Had seen all Solomon’s wisdom] By the answers which he gave to her subtle questions.

And the house that he had built] Most probably his own house.

Verses 4, 5. When the queen — had seen all Solomon’s wisdom — Had fully discovered the wonderful variety of knowledge wherewith he was endowed. And the house that he had built — Or, the houses, the temple and the king’s house, in both which there were evidences of singular wisdom. The sitting of his servants — The order and manner in which his courtiers, or other subjects, (who all were his servants in a general sense,) sat down at meals, at several tables in his court. The attendance of his ministers — Who waited on him at his table, in his chamber, and in his court; as also when he went abroad to the temple or other places. And their apparel — The costliness, and especially the agreeableness of it to their several places and offices. The ascent by which, &c. — The state, pomp, and solemnity with which he went up to the house of the Lord. But the ancients, and some others, translate the words thus: and the burnt-offerings which he offered up in the house of the Lord; under which, as the chief, all other sacrifices are understood. When she saw the manner of his offering sacrifices to the Lord, which doubtless she would not neglect to see, and in the ordering of which she might discern many characters of excellent wisdom, especially when she had so excellent an interpreter as Solomon was, to inform her of the reasons of all the circumstances of that service; there was no more spirit in her — She was perfectly astonished, and could scarcely determine whether she really saw these things, or whether it was only a pleasant dream. Or it may be rendered, There was no more pride, or high-mindedness in her; that is, she was humbled under a consciousness that the riches of her own dominions, and the magnificence in which she herself lived, were not comparable to those of Solomon.

4. The house that he had built — His royal palace, not the Lord’s house, which, it would seem, she was not permitted to enter, but only saw the ascent to it by which the king went up.

V. 5. Sitting-The order and manner in which his courtiers, or other subjects (who all were his servants in a general sense) sat down at meals, at several tables in his court. Attendance-Upon the king, both at his table, and in his court; and when he went abroad to the temple or other places. Apparel-Both the costliness of it, and especially the agreeableness of it to their several places and offices. Went up-From his own palace. See 2 Kings 16:18, but the ancients, and some others, translate the words thus, and the burnt-offerings which he offered up in the house of the Lord; under which, is the chief, all other sacrifices are understood: when she saw the manner of his offering sacrifices to the Lord; which doubtless she would not neglect to see; and in the ordering of which she might discern many characters of excellent wisdom, especially when she had so excellent an interpreter as Solomon was, to inform her of the reasons of all the circumstances of that service. No spirit-She was astonished, and could scarcely determine whether she really saw these things, or whether it was only a pleasant dream.

Verse 5. The meat of his table] The immense supply of all kinds of food daily necessary for the many thousands which were fed at and from his table. See 1 Kings 4:22, 23, and the notes there. And the sitting of his servants] The various orders and distinctions of his officers.

The attendance of his ministers] See the account of these and their attendance, 1 Kings 4:1, &c.

And their apparel] The peculiarity of their robes, and their splendour and costliness.

And his cup-bearers] The original wyqvm mashkaiv may as well be applied to his beverage, or to his drinking utensils, as to his cup-bearers. And his ascent by which he went up] It seems very strange that the steps to the temple should be such a separate matter of astonishment. The original is יהוה בית יעלה rca ועלתו which all the versions have translated, And the holocausts which he offered in the house of the Lord. The Vulgate, Septuagint, Chaldee, Syriac, and Arabic, all express this sense: so does the German translation of Luther, from which, in this place, we have most pitifully departed: And seine Brandopfer, die er in dem Hause des Herrn opferte; “And his burnt-offering which he offered in the house of the Lord.”

There was no more spirit in her.] She was overpowered with astonishment; she fainted. I have seen precisely the same effect produced; a lady who was herself an artist, viewing some exquisitely finished oriental paintings, was so struck with astonishment that she twice nearly fainted, and was obliged to leave the room. What happened to the queen of Sheba is a natural and not an uncommon effect which will be produced in a delicate sensible mind at the sight of rare and extraordinary productions of art.

Of the profusion of Solomon’s sacrifices we have already had proof, 1 Kings 8:63; 9:25.

Verses 4, 5. When the queen — had seen all Solomon’s wisdom — Had fully discovered the wonderful variety of knowledge wherewith he was endowed. And the house that he had built — Or, the houses, the temple and the king’s house, in both which there were evidences of singular wisdom. The sitting of his servants — The order and manner in which his courtiers, or other subjects, (who all were his servants in a general sense,) sat down at meals, at several tables in his court. The attendance of his ministers — Who waited on him at his table, in his chamber, and in his court; as also when he went abroad to the temple or other places. And their apparel — The costliness, and especially the agreeableness of it to their several places and offices. The ascent by which, &c. — The state, pomp, and solemnity with which he went up to the house of the Lord. But the ancients, and some others, translate the words thus: and the burnt-offerings which he offered up in the house of the Lord; under which, as the chief, all other sacrifices are understood. When she saw the manner of his offering sacrifices to the Lord, which doubtless she would not neglect to see, and in the ordering of which she might discern many characters of excellent wisdom, especially when she had so excellent an interpreter as Solomon was, to inform her of the reasons of all the circumstances of that service; there was no more spirit in her — She was perfectly astonished, and could scarcely determine whether she really saw these things, or whether it was only a pleasant dream. Or it may be rendered, There was no more pride, or high-mindedness in her; that is, she was humbled under a consciousness that the riches of her own dominions, and the magnificence in which she herself lived, were not comparable to those of Solomon.

5. Meat of his table — The vast quantity and variety of his provisions. See 1 Kings 4:22, 23. The sitting of his servants — Rather, the seats, or dwelling-places, of his servants. The apartments in the royal palace where they kept themselves ready at any moment to obey the orders of the king. The attendance — Or, the standing-places. The serving posts or positions of duty assigned to the ministers. All of these were doubtless arranged and adorned in a splendid style. His ministers — wytrvm, a higher order of servants than those whose sitting-places have just been mentioned. They were attendants on the king’s person, stood in his presence, and all their duties brought them more or less into immediate proximity to Solomon. Cup-bearers — Or butlers; whose office it was to take charge of the royal plate, and to pour out and bring wine to the king. See note on Nehemiah 1:11. Some understand the word of the drinking-vessels which he used. His ascent — Not the king’s gravity and pious demeanour as he went up to worship in the temple, (Henry,) nor the burnt offering which he offered in the house of the Lord, as the older versions and many commentators thought, but the private entrance or passage-way, magnificently wrought, by which he ascended to the temple from some part of his own house. Compare 2 Kings 16:18; 1 Chronicles 26:16. From this it appears that the palace was at a lower elevation than the temple, and probably on the southern slope of Moriah. See note at the beginning of chap. 7. No more spirit in her — She was completely overwhelmed with wonder and astonishment.

THE QUEEN OF SHEBA, 1-13.

This account of the queen of Sheba’s visit to Solomon seems to be inserted here because of its association with his commerce with Ophir. The traders at Ophir spread the fame of the great king of Israel in all that land, (see note on 1 Kings 9:28;) and the queen, eager to acquire wisdom, and curious to test the truth of the reports she heard, made a long journey to visit him. We see in her the laudable desire to acquire wisdom, and the custom, so common in the ancient time, of making long journeys to visit noted seats of learning, and to converse with men noted for their wisdom. Her example condemns many of this generation, who, having even better opportunities than hers, and a greater than Solomon to consult, neglect to acquire the heavenly wisdom which is more precious than rubies, and a tree of life to them that lay hold on her. Compare Matthew 12:42.

1. Sheba — Not the Cushite kingdom of this name in Ethiopia, as Josephus and others hold, but the region in Southern Arabia originally settled by Sheba the son of Joktan, (Genesis 10:28,) and comprising what is now known as Yemen, or Arabia-Felix. Hence our Lord called the queen of this region “the queen of the south,” and spoke of her as coming from the ends (twn peratwn) of the earth, that is, the uttermost part of the land to the south. The Arabs call the name of this queen Balkis. Concerning the name of the Lord — hwhy µvl, to the name, that is, in relation to the name of Jehovah. Solomon’s fame was great because of its most intimate relation to, and association with, the name of Jehovah. From him had he received the gift of superior wisdom; and the distant lands that brought their sons from far, and their silver and gold to Solomon, brought them at the same time to the name of the Lord his God, because he had thus signally glorified him. Compare Isaiah 60:9. To prove him with hard questions — Such as riddles. A common custom among the Arabs of ancient and modern times, to test the sagacity and wisdom of distinguished persons. Josephus relates that Hiram, king of Tyre, and Solomon also, tried to puzzle each other with riddles and enigmatical sayings. “The spirit of this asking of questions and solving of dark riddles is of the very nature of the Socratic wisdom itself. ‘To ask questions rightly,’ says Lord Bacon, ‘is the half of knowledge.’ ‘Life without cross-examination is no life at all,’ said Socrates. And of this stimulating process, of this eager inquiry, of this cross-examining of our thoughts, bringing new meanings out of old words, Solomon is the first example. When we inquire, when we question, when we are restless in our search after truth, when we seek it from unexpected quarters, we are but following in the steps of the wise king of Judah and the wise queen of Sheba.” — Stanley.

Verses 7, 8. I believed not the words — Which were told me concerning thee: they seemed incredible, and above the perfection of human nature. Thy wisdom and prosperity — Hebrew, bwcw, vatob, and goodness, may be intended to signify either happiness or virtue. Exceeded the fame which I heard — This was remarkable, for people commonly find things to fall far short of their expectations. Happy are thy men — Thy subjects, especially those that are about thy person, and minister unto thee; who have an opportunity every day of hearing thy wise sayings and discourses. With much more reason may we say this of Christ’s servants: Blessed are they that dwell in thy house; they will be always praising thee.

THE QUEEN OF SHEBA, 1-13.

This account of the queen of Sheba’s visit to Solomon seems to be inserted here because of its association with his commerce with Ophir. The traders at Ophir spread the fame of the great king of Israel in all that land, (see note on 1 Kings 9:28;) and the queen, eager to acquire wisdom, and curious to test the truth of the reports she heard, made a long journey to visit him. We see in her the laudable desire to acquire wisdom, and the custom, so common in the ancient time, of making long journeys to visit noted seats of learning, and to converse with men noted for their wisdom. Her example condemns many of this generation, who, having even better opportunities than hers, and a greater than Solomon to consult, neglect to acquire the heavenly wisdom which is more precious than rubies, and a tree of life to them that lay hold on her. Compare Matthew 12:42.

1. Sheba — Not the Cushite kingdom of this name in Ethiopia, as Josephus and others hold, but the region in Southern Arabia originally settled by Sheba the son of Joktan, (Genesis 10:28,) and comprising what is now known as Yemen, or Arabia-Felix. Hence our Lord called the queen of this region “the queen of the south,” and spoke of her as coming from the ends (twn peratwn) of the earth, that is, the uttermost part of the land to the south. The Arabs call the name of this queen Balkis. Concerning the name of the Lord — hwhy µvl, to the name, that is, in relation to the name of Jehovah. Solomon’s fame was great because of its most intimate relation to, and association with, the name of Jehovah. From him had he received the gift of superior wisdom; and the distant lands that brought their sons from far, and their silver and gold to Solomon, brought them at the same time to the name of the Lord his God, because he had thus signally glorified him. Compare Isaiah 60:9. To prove him with hard questions — Such as riddles. A common custom among the Arabs of ancient and modern times, to test the sagacity and wisdom of distinguished persons. Josephus relates that Hiram, king of Tyre, and Solomon also, tried to puzzle each other with riddles and enigmatical sayings. “The spirit of this asking of questions and solving of dark riddles is of the very nature of the Socratic wisdom itself. ‘To ask questions rightly,’ says Lord Bacon, ‘is the half of knowledge.’ ‘Life without cross-examination is no life at all,’ said Socrates. And of this stimulating process, of this eager inquiry, of this cross-examining of our thoughts, bringing new meanings out of old words, Solomon is the first example. When we inquire, when we question, when we are restless in our search after truth, when we seek it from unexpected quarters, we are but following in the steps of the wise king of Judah and the wise queen of Sheba.” — Stanley.

V. 8. Happy, &c.-With much more reason may we say this of Christ’s servants: Blessed are they that dwell in thy house: they will be always praising thee.

Verse 8. Happy are thy men] All these are very natural expressions from a person in her state of mind.

Verses 7, 8. I believed not the words — Which were told me concerning thee: they seemed incredible, and above the perfection of human nature. Thy wisdom and prosperity — Hebrew, bwcw, vatob, and goodness, may be intended to signify either happiness or virtue. Exceeded the fame which I heard — This was remarkable, for people commonly find things to fall far short of their expectations. Happy are thy men — Thy subjects, especially those that are about thy person, and minister unto thee; who have an opportunity every day of hearing thy wise sayings and discourses. With much more reason may we say this of Christ’s servants: Blessed are they that dwell in thy house; they will be always praising thee.

THE QUEEN OF SHEBA, 1-13.

This account of the queen of Sheba’s visit to Solomon seems to be inserted here because of its association with his commerce with Ophir. The traders at Ophir spread the fame of the great king of Israel in all that land, (see note on 1 Kings 9:28;) and the queen, eager to acquire wisdom, and curious to test the truth of the reports she heard, made a long journey to visit him. We see in her the laudable desire to acquire wisdom, and the custom, so common in the ancient time, of making long journeys to visit noted seats of learning, and to converse with men noted for their wisdom. Her example condemns many of this generation, who, having even better opportunities than hers, and a greater than Solomon to consult, neglect to acquire the heavenly wisdom which is more precious than rubies, and a tree of life to them that lay hold on her. Compare Matthew 12:42.

1. Sheba — Not the Cushite kingdom of this name in Ethiopia, as Josephus and others hold, but the region in Southern Arabia originally settled by Sheba the son of Joktan, (Genesis 10:28,) and comprising what is now known as Yemen, or Arabia-Felix. Hence our Lord called the queen of this region “the queen of the south,” and spoke of her as coming from the ends (twn peratwn) of the earth, that is, the uttermost part of the land to the south. The Arabs call the name of this queen Balkis. Concerning the name of the Lord — hwhy µvl, to the name, that is, in relation to the name of Jehovah. Solomon’s fame was great because of its most intimate relation to, and association with, the name of Jehovah. From him had he received the gift of superior wisdom; and the distant lands that brought their sons from far, and their silver and gold to Solomon, brought them at the same time to the name of the Lord his God, because he had thus signally glorified him. Compare Isaiah 60:9. To prove him with hard questions — Such as riddles. A common custom among the Arabs of ancient and modern times, to test the sagacity and wisdom of distinguished persons. Josephus relates that Hiram, king of Tyre, and Solomon also, tried to puzzle each other with riddles and enigmatical sayings. “The spirit of this asking of questions and solving of dark riddles is of the very nature of the Socratic wisdom itself. ‘To ask questions rightly,’ says Lord Bacon, ‘is the half of knowledge.’ ‘Life without cross-examination is no life at all,’ said Socrates. And of this stimulating process, of this eager inquiry, of this cross-examining of our thoughts, bringing new meanings out of old words, Solomon is the first example. When we inquire, when we question, when we are restless in our search after truth, when we seek it from unexpected quarters, we are but following in the steps of the wise king of Judah and the wise queen of Sheba.” — Stanley.

Verse 9. Blessed be the Lord thy God — All blessing and praise are due to him, for delighting to honour and advance so worthy a person. To set thee on the throne of Israel — It was God’s special act to make him king rather than his elder brother. To do judgment and justice — To execute just judgment among them, to govern them according to right and equity. Thus she tacitly admonishes Solomon that he was not made king that he might live in ease, and pleasure, and splendour, but for the good of his people. Such views even the wise heathen had, considering civil government as appointed of God, not for the emolument or aggrandizement of the governor, but for the good of society. Thus Aristotle, in a letter to Alexander, exhorts him to keep in mind, that his kingdom was given him by God for the sake of mankind, that he might do them good, and not tyrannise over them.

9. Blessed be the Lord thy God — The queen had learned much of Jehovah and of the history of Israel, and here expresses her reverence; but we have no credible evidence that she became a convert to the true worship of Jehovah. Her case in this respect was much like that of Hiram. See note on 1 Kings 5:7.

Verse 10. A hundred and twenty talents of gold] The worth of these one hundred and twenty talents of gold, according to Mr. Reynolds, is equal to £843,905. 10s. 4 3/4d. of our British sterling. But the spices and precious stones might have been yet of more value. After this verse the 13th should be read, which is here most evidently misplaced; and then the account of the queen of Sheba will be concluded, and that of Solomon’s revenue will stand without interruption.

Verse 10. She gave the king a hundred and twenty talents of gold, &c. — These magnificent presents show that this queen was exceeding rich: her country, without doubt, abounded in gold at that time, as well as in cinnamon, myrrh, and frankincense, in vast plenty. There came no more such abundance of spices, &c. — For, it seems, the Jews maintained no trade with this country.

THE QUEEN OF SHEBA, 1-13.

This account of the queen of Sheba’s visit to Solomon seems to be inserted here because of its association with his commerce with Ophir. The traders at Ophir spread the fame of the great king of Israel in all that land, (see note on 1 Kings 9:28;) and the queen, eager to acquire wisdom, and curious to test the truth of the reports she heard, made a long journey to visit him. We see in her the laudable desire to acquire wisdom, and the custom, so common in the ancient time, of making long journeys to visit noted seats of learning, and to converse with men noted for their wisdom. Her example condemns many of this generation, who, having even better opportunities than hers, and a greater than Solomon to consult, neglect to acquire the heavenly wisdom which is more precious than rubies, and a tree of life to them that lay hold on her. Compare Matthew 12:42.

1. Sheba — Not the Cushite kingdom of this name in Ethiopia, as Josephus and others hold, but the region in Southern Arabia originally settled by Sheba the son of Joktan, (Genesis 10:28,) and comprising what is now known as Yemen, or Arabia-Felix. Hence our Lord called the queen of this region “the queen of the south,” and spoke of her as coming from the ends (twn peratwn) of the earth, that is, the uttermost part of the land to the south. The Arabs call the name of this queen Balkis. Concerning the name of the Lord — hwhy µvl, to the name, that is, in relation to the name of Jehovah. Solomon’s fame was great because of its most intimate relation to, and association with, the name of Jehovah. From him had he received the gift of superior wisdom; and the distant lands that brought their sons from far, and their silver and gold to Solomon, brought them at the same time to the name of the Lord his God, because he had thus signally glorified him. Compare Isaiah 60:9. To prove him with hard questions — Such as riddles. A common custom among the Arabs of ancient and modern times, to test the sagacity and wisdom of distinguished persons. Josephus relates that Hiram, king of Tyre, and Solomon also, tried to puzzle each other with riddles and enigmatical sayings. “The spirit of this asking of questions and solving of dark riddles is of the very nature of the Socratic wisdom itself. ‘To ask questions rightly,’ says Lord Bacon, ‘is the half of knowledge.’ ‘Life without cross-examination is no life at all,’ said Socrates. And of this stimulating process, of this eager inquiry, of this cross-examining of our thoughts, bringing new meanings out of old words, Solomon is the first example. When we inquire, when we question, when we are restless in our search after truth, when we seek it from unexpected quarters, we are but following in the steps of the wise king of Judah and the wise queen of Sheba.” — Stanley.

Verse 11. Great plenty of almug trees] In the parallel place, 2 Chronicles 9:10, 11, these are called algum trees, the µ mem and the g gimel being transposed; probably the latter is the more correct orthography. What the algum trees were we do not exactly know. The Vulgate calls it ligna thyina, the thya or lignum vitæ wood; and Mr. Parkhurst thinks that the original אלגומים algumim, comes from la al, not, and גם gem, to fill; because the lignum vitæ is of so close a texture that it can imbibe no water, and cannot be affected by wet weather. The Septuagint translate it xula pukina, pine timber; the Syriac [Syriac] kaise dakisotho, probably cypress wood, or what the translators render ligna brasilica; the Arabic translates coloured wood, and subjoins a paraphrase, for that wood was by nature painted with various colours. Perhaps the Arabic comesnearest the truth; wood shaded of different colours, such as the rose wood and such like, which are brought to us from various parts of the East Indies. The whole passage as it stands in the Arabic is this: “And the ships of Hiram brought gold from the land of Hind, (India,) and they carried also much coloured wood, (but this wood is naturally painted of various colours,) and very precious jewels. And Solomon put some of that same painted wood which was brought to him in the house of the Lord, and in his own house; and with it he adorned them.” And for inlaying and veneering nothing can be finer than this wood.

Verses 11, 12. The navy of Hiram — brought great plenty of almug-trees — It is very uncertain what these almug-trees were, or algum-trees, as they are termed 2 Chronicles 2:8, by a transposition of letters. Dr. Waterland renders the expression gum-trees, and Houbigant ligna citra, citron-wood. But Dr. Castell thinks it was the wood called sanctulum, which is proper for all the uses mentioned in the next verse, and is still in India. The king made of the almug-trees pillars for the house — There is nothing said from whence we can form any conjecture what is meant by these pillars or props, or how or where they were applied.

11. Of almug trees — Josephus describes them as a sort of pine; Shaw understands the cypress to be meant; but most moderns identify this tree with the sandal-wood, which was celebrated in the East from very early times as a fine-grained and fragrant tree. The reference to the navy of Hiram, and the mention of Ophir, seem to have been because the navy brought therefrom so many products similar to those which the queen of Sheba presented to him.

Verses 11, 12. The navy of Hiram — brought great plenty of almug-trees — It is very uncertain what these almug-trees were, or algum-trees, as they are termed 2 Chronicles 2:8, by a transposition of letters. Dr. Waterland renders the expression gum-trees, and Houbigant ligna citra, citron-wood. But Dr. Castell thinks it was the wood called sanctulum, which is proper for all the uses mentioned in the next verse, and is still in India. The king made of the almug-trees pillars for the house — There is nothing said from whence we can form any conjecture what is meant by these pillars or props, or how or where they were applied.

12. Pillars — Rather, a balustrade to fend the side of some elevated passage or stairway. 2 Chronicles 9:11 reads twlsm, which may mean either an elevated walkingplace or a staircase. The latter meaning is here the more probable. The balustrades of the stairways in the temple and in the palace were made of this celebrated wood. Harps… psalteries — See note on 1 Samuel 10:5. No such almug trees — Those supplied by Hiram (2 Chronicles 2:8) were of an inferior quality. Compare note at chap. 5:8.

Verse 13. All her desire whatsoever she asked] Some imagine she desired progeny from the wise king of Israel; and all the traditions concerning her state that she had a son by Solomon called Menilek, who was brought up at the Israelitish court, succeeded his mother in the kingdom of Saba, and introduced among his subjects the Jewish religion. See at the end of the chapter. See Clarke “1 Kings 10:29”.

Verse 13. Solomon gave unto the queen all her desire — By their mutual presents they testified their friendship to each other; wishing by these things to be remembered. Whatsoever she asked, besides what Solomon gave her of his royal bounty — He desired to know what things would be acceptable to her among all the rarities she had seen, and those he bestowed upon her: besides which he added other things of value, which, it is likely, she had not in her own country. Thus they who apply to our Lord Jesus will find him not only greater and wiser than Solomon, but more kind. Whatsoever we ask, it shall be done for us; nay, he will, out of his divine bounty, which infinitely excels royal bounty, even that of Solomon, do for us more than we are able to ask or think. Reader, hast thou no wants? no desires? Wilt thou not apply to him? Ask, and it shall be given thee.

13. All her desire — Whatever of a portable nature she desired to carry home with her as mementos of Solomon’s greatness and glory. Besides that which Solomon gave her of his royal bounty — Or, as the margin has it, gave her according to the land of king Solomon. That is, besides giving her the things she asked for, he gave her presents becoming his vast wealth. As she had brought him presents of such great value, it was but a matter of kingly courtesy for him to respond by similar gifts.

V. 14. Six hundred, &c.-Which amounts to about three millions of our money. And this gold did not come from Ophir in India, or Tharshish; but from Arabia and Ethiopia, which then were replenished with gold, though exhausted by the insatiable avarice of succeeding Ages.

Verse 14. The weight of gold-was six hundred threescore and six talents] This would amount in our money to £4,683,675 12s. 8 1/2d. sterling. This seems to be what he got annually of bullion; but independently of this, he had tribute of all the kings of Arabia, duties from merchantmen, and the traffic of spice merchants; see 1 Kings 10:25.

Verse 14. Now the weight of gold, &c. — The history of the queen of Sheba being ended, the writer returns to give an account of Solomon’s riches and magnificence, which he had begun to set forth before. And first he relates what a vast quantity of gold was brought into his kingdom every year, not only from Ophir, but from other countries, into which, perhaps, the queen of Sheba opened him a way, and particularly from Arabia and Ethiopia, which then were replenished with gold, though exhausted by the insatiable avarice of succeeding ages. Six hundred threescore and six talents — Which amount to about three millions of our money.

Ver. 14. Six hundred threescore and six talents of gold. The weight of one talent is estimated by Suidas at sixty pounds, or three thousand shekels of gold.

A pound, — a hundred drachms

A drachm, — six obeli

An obulus, — six brass coins

A brass coin, — seven mites.

SOLOMON’S VAST REVENUES, 14-29.

14. Six hundred threescore and six talents of gold — There is no settled agreement as to the value of the Hebrew talent, but at the least calculation this was not less than fifteen millions of dollars of our currency. In thus greatly multiplying gold and silver to himself, Solomon transgressed the law of God. Deuteronomy 17:17.

V. 15. Merchant-men-Heb. of the searchers; either merchants, who use to search out commodities: or, the gatherers of the king’s revenues, who used to search narrowly into all wares, that the king might not be defrauded of his rights. Spice-merchants-Or rather, of the merchants in general, as the word is often used. So this and the former particular contain both the branches of the king’s revenue, what he had from the land, and what he had from the merchants and traders. Kings-Of those parts of Arabia which were next to Canaan, which were either conquered by David, or submitted to pay tribute to Solomon. But we must not think all these to be kings of large dominions; many of them were only governors of cities, and the territories belonging to them, such as were formerly in Canaan, and were anciently called kings. The country-Or, of the land; the land of Arabia: whereof some parts were so far conquered, that he had governors of his own over them, who were each of them to take care of the king’s revenue in his jurisdiction; and part only so far, that they still had kings of their own, but such as were tributaries to him.

Verse 15. Besides that he had of the merchant-men — Who paid custom for the goods they brought from divers countries. Hebrew, µyrth yvnam, meanshee hattarim, from the men, the searchers. Merchants may be so called, because they search for commodities and articles of traffic. Or rather, the gatherers of the king’s revenues are intended, who used to search narrowly into all wares, that the king might not be defrauded of his rights. Of the traffic of the spice-merchants — Or rather, of the merchants in general, as the word µylkr, rochelim, is continually used; for there is no reason why it should be confined to those that traded in spices. Of all the kings of Arabia — Who sent him presents. We must not suppose that these in general were kings of large dominions; most of them were only rulers of cities, and the territories belonging to them, such as were formerly in Canaan, and were anciently called kings. And of the governors of the country — Or, of the land, namely, the land of Arabia; some parts of which were so far conquered, that he had governors of his own placed over them, each of whom was to take care of the king’s revenue in his jurisdiction; and some parts only so far, that they still had kings of their own, but such as were tributaries to him.

15. Merchantmen… spice merchants — The difference between the two is difficult to determine. The rendering, spice merchant is unauthorized by any thing in the original word. But here, perhaps, the two words are used in the general sense of wholesale and retail traffickers. All the kings of Arabia — Whose provinces bordered upon the south of Palestine, and were tributary to the kingdom of Israel. Compare 2 Chronicles 17:11 and Jeremiah 25:25, where kings of Arabia and kings of the mingled people are associated, and designated by the same word. Governors — Prefects; another name for the officers described at chap. 4:7. On the origin of the word, see note on 2 Kings 18:34.

V. 16. Targets-For pomp and magnificence, and to be carried before him, by his guard, when he went abroad. The Roman magistrates had rods and axes carried before them, in token of their power to correct the bad: but Solomon shields and targets, to shew he took more pleasure in his power to defend and protect the good.

Verse 16. Solomon made two hundred targets of beaten gold] I have already conjectured that the hnx tsinnah might resemble the Highland targe or target, with a dagger projecting from the UMBO or centre.

Verses 16, 17. Solomon made two hundred targets of beaten gold — For pomp and magnificence, and to be carried before him by his guard when he went abroad. The Roman magistrates had rods and axes carried before them, in token of their power to correct the bad; but Solomon shields and targets, to show he took more pleasure in his power to defend and protect the good. Three hundred shields — Smaller than targets. The king put them in the house of the forest of Lebanon — Where, it is likely, he kept his most precious treasures.

16. Targets — Large oblong shields, to cover or defend the whole body. Six hundred shekels — About eighteen pounds.

V. 17. Shields-Smaller than targets.

Verse 17. He made three hundred shields] The מגנ magen was a large shield by which the whole body was protected.

Mr. Reynolds computes that the two hundred targets, on each of which were employed three hundred shekels of gold, were worth £28,131 16s. 9 1/2d.

And the three hundred shields, in forming each of which three pounds of gold were employed, were worth £210,976 7s. 7d.

Verses 16, 17. Solomon made two hundred targets of beaten gold — For pomp and magnificence, and to be carried before him by his guard when he went abroad. The Roman magistrates had rods and axes carried before them, in token of their power to correct the bad; but Solomon shields and targets, to show he took more pleasure in his power to defend and protect the good. Three hundred shields — Smaller than targets. The king put them in the house of the forest of Lebanon — Where, it is likely, he kept his most precious treasures.

17. Shields — Ordinary shields, such as were carried on the arm. Three pounds — Three mina. 2 Chronicles 9:16 reads three hundred shekels; according to which these shields were half the weight of the targets or long shields described in the previous verse; that is, about nine pounds. Both the greater and smaller shields were probably made of wood and overlaid with gold, and were designed more for ornament than for use. They were hung up in one of the great halls of Solomon’s palace, (see note on 1 Kings 7:2,) whence they were subsequently carried away by Shishak king of Egypt. 1 Kings 14:25, 26.

Verses 18-20. The king made a great throne of ivory — We never read of ivory till about Solomon’s time; who, perhaps, brought elephants out of India, or at least took care to have a great deal of ivory imported from thence; for we read of ivory palaces Psalm 45:9, whose walls were overlaid with ivory; which was more precious than gold in ancient times, as Pliny tells us in many places. And overlaid it with the best gold — Not entirely, so as to cover the ivory, for in that case it might as well have been made of wood; but here and there, and with curious ornaments. Thus, the throne appeared the more beautiful by this mixture of gold and ivory, with which, at due distances, it was studded. It was in the form of a niche, and the top of it was round behind — Making a half circle over his head. It was placed in the porch, mentioned 1 Kings 7:7, which was very magnificent, being both the king’s seat of judgment, and the public audience, where he showed himself either to the nobles, or to the strangers that resorted to him. Here it stood “in the midst of a flight of rich pillars of cedar, curiously carved and covered, or rather inlaid, with gold. The ascent to it was by six steps, each step being supported, on either side, by a small lion, and the arms of the seat with two large ones, as big as life. All these, and even the steps themselves, were covered with ivory and gold.” — Dodd. There was not the like made in any kingdom — That is, in those times there was none to be compared to it: but in after ages there were, perhaps, some equally glorious. For Alhæneus says, “The throne of the Parthian kings was of gold, encompassed with four golden pillars, adorned with precious stones; and that the Persian kings sat in judgment under a golden vine, and other trees of gold, the bunches of whose grapes were made of several sorts of precious stones.”

18. Throne of ivory — Like Ahab’s ivory house, (1 Kings 22:39,) and the ivory palaces and beds mentioned Psalm 45:8, Amos 6:4, this throne was not made entirely of ivory, but was so set with ivory, and so much of this material was used in its construction, that it naturally received this name. Ivory was an important article of ancient commerce, as Assyrian monuments show.

V. 19. Round-Made like the half of a circle.

Verse 19. The throne was round behind: and there were stays on either side] This description seems to indicate that the throne was in the form of one of our ancient round-topped, two-armed chairs. This throne or chair of state was raised on a platform, the ascent to which consisted of six steps. What we call stays is in the Hebrew tdy yadoth, hands, which serves to confirm the conjecture above.

Verses 18-20. The king made a great throne of ivory — We never read of ivory till about Solomon’s time; who, perhaps, brought elephants out of India, or at least took care to have a great deal of ivory imported from thence; for we read of ivory palaces Psalm 45:9, whose walls were overlaid with ivory; which was more precious than gold in ancient times, as Pliny tells us in many places. And overlaid it with the best gold — Not entirely, so as to cover the ivory, for in that case it might as well have been made of wood; but here and there, and with curious ornaments. Thus, the throne appeared the more beautiful by this mixture of gold and ivory, with which, at due distances, it was studded. It was in the form of a niche, and the top of it was round behind — Making a half circle over his head. It was placed in the porch, mentioned 1 Kings 7:7, which was very magnificent, being both the king’s seat of judgment, and the public audience, where he showed himself either to the nobles, or to the strangers that resorted to him. Here it stood “in the midst of a flight of rich pillars of cedar, curiously carved and covered, or rather inlaid, with gold. The ascent to it was by six steps, each step being supported, on either side, by a small lion, and the arms of the seat with two large ones, as big as life. All these, and even the steps themselves, were covered with ivory and gold.” — Dodd. There was not the like made in any kingdom — That is, in those times there was none to be compared to it: but in after ages there were, perhaps, some equally glorious. For Alhæneus says, “The throne of the Parthian kings was of gold, encompassed with four golden pillars, adorned with precious stones; and that the Persian kings sat in judgment under a golden vine, and other trees of gold, the bunches of whose grapes were made of several sorts of precious stones.”

19. Top of the throne was round behind — That is, it had a curved, or rounded back. Stays — The arms, as those of an easy chair, on which the king, when seated, might rest his hands or arms. This throne, with all its imposing surroundings, was set in the porch described at 1 Kings 7:7.

Verses 18-20. The king made a great throne of ivory — We never read of ivory till about Solomon’s time; who, perhaps, brought elephants out of India, or at least took care to have a great deal of ivory imported from thence; for we read of ivory palaces Psalm 45:9, whose walls were overlaid with ivory; which was more precious than gold in ancient times, as Pliny tells us in many places. And overlaid it with the best gold — Not entirely, so as to cover the ivory, for in that case it might as well have been made of wood; but here and there, and with curious ornaments. Thus, the throne appeared the more beautiful by this mixture of gold and ivory, with which, at due distances, it was studded. It was in the form of a niche, and the top of it was round behind — Making a half circle over his head. It was placed in the porch, mentioned 1 Kings 7:7, which was very magnificent, being both the king’s seat of judgment, and the public audience, where he showed himself either to the nobles, or to the strangers that resorted to him. Here it stood “in the midst of a flight of rich pillars of cedar, curiously carved and covered, or rather inlaid, with gold. The ascent to it was by six steps, each step being supported, on either side, by a small lion, and the arms of the seat with two large ones, as big as life. All these, and even the steps themselves, were covered with ivory and gold.” — Dodd. There was not the like made in any kingdom — That is, in those times there was none to be compared to it: but in after ages there were, perhaps, some equally glorious. For Alhæneus says, “The throne of the Parthian kings was of gold, encompassed with four golden pillars, adorned with precious stones; and that the Persian kings sat in judgment under a golden vine, and other trees of gold, the bunches of whose grapes were made of several sorts of precious stones.”

20. Twelve lions — One lion at each end of each of the six steps by which the king ascended the throne. They were symbolic figures, and in that position might teach that resolute and determined courage and firmness should characterize all the actions of the king.

V. 21. Nothing-Comparatively. Such hyperbolical expressions are frequent both in scripture and other authors. But if gold in abundance, would make silver seem so despicable, shall not wisdom and grace, and the foretastes of heaven, make gold seem much more so?

Verse 21. It was nothing accounted of in the days of Solomon — Comparatively, and about his palace; for it is not to be supposed that all his subjects had so much gold as to make no account of silver. But if gold in abundance would make silver seem so despicable, shall not wisdom and grace, and the foretastes of heaven, make gold seem much more so?

SOLOMON’S VAST REVENUES, 14-29.

14. Six hundred threescore and six talents of gold — There is no settled agreement as to the value of the Hebrew talent, but at the least calculation this was not less than fifteen millions of dollars of our currency. In thus greatly multiplying gold and silver to himself, Solomon transgressed the law of God. Deuteronomy 17:17.

V. 22. Tharshish-Ships that went to Tharshish. For Tharshish was the name of a place upon the sea, famous for its traffick with merchants, and it was a place very remote from Judea, as appears from the three years usually spent in that voyage. But whether it was Spain, where in those times there was abundance of gold and silver, as Strabo and others affirm; or, some place in the Indies, it is needless to determine.

Verse 22. A navy of Tharshish] For probable conjectures concerning this place, and the three years’ voyage, see at the end of this and the preceding chapter. See Clarke “1 Kings 10:29”; “1 Kings 9:28”. Apes] µypq kophim; probably a species of monkey rather than ape.

Verse 22. For the king had at sea a navy of Tharshish — Ships that went to Tharshish. For Tharshish was the name of a place, upon the sea, famous for its traffic with merchants, and a place very remote from Judea, as appears from the three years usually spent in that voyage. But whether it was Spain, where in those times there was abundance of gold and silver, as Strabo and others affirm; or some place in the Indies, it is as needless as it is difficult, if not impossible, to determine. These words are here added to give a further account how Solomon came to have gold in such abundance: he trafficked for it in another fleet, besides that which went to Ophir. Once in three years came the navy of Tharshish, bringing gold, &c. — It is likely a great part of this time was spent in digging for the gold, or in hunting the elephants, apes, and peacocks, and in other transactions of commerce. And apes — The Hebrew word µypq, kophim, is both by the ancients and moderns translated apes; which creature Pliny calls cephus, and says they were seen but once at Rome in his days, and that they came from Ethiopia. And peacocks — These, being so beautiful a bird, might very probably be brought from foreign countries into Judea as a great rarity, there being none there before.

Ver. 22. The king had at sea a navy of Tharshish. As the critics are all embarrassed concerning Ophir in the preseding chapter, so they are equally undecided here concerning Tharshish. The prophet Jonah went down to Joppa, and found a ship going to Tharshish: Jonah 1:3. Javan, Genesis 10:4, had a son called Tharshish, who no doubt, like other fathers, called his lands after his own name; as we find inhabitants of that name. 2 Mac. 4:30. Tharshish was probably the old name of Tyre, or of Cyprus, and so the seas adjacent were called by the same name, for we repeatedly read of the ships of Tarshish, or ships of the Mediterranean sea. For this reason Tremellius translates the word ocean. Samuel Bochart relieves, I think, the difficulty. Phal. 3:7. He affirms that Betica was the ancient name of Spain, or of part of that country; that the river Guadalquiver was called Tartessus. Chan. 1:7. Tradition adds, that the sea at the pillars of Hercules [Gibraltar] had formerly broken the banks which separated Great Africa from the land of Tarshish. The Chaldaic reads, ships of Africa.

22. Once in three years came the navy of Tarshish — This navy need not be identified with that which was built at Ezion-geber, (1 Kings 9:26,) for Solomon probably had many fleets that sailed on many seas. And yet it must not be supposed that the navy of Tarshish never went to Ophir, or that ships designed to carry on commerce with Tarshish might not be built at Ezion-geber. The contrary is clearly indicated at 1 Kings 22:48 and 2 Chronicles 20:36. Scholars are now quite generally agreed that Tarshish, which figures so largely in Scripture in connexion with Phenician commerce, is to be identified with Tartessus of classic history, a city and district in southwestern Spain not far from the Straits of Gibraltar. But Solomon’s navy certainly would not require three years to go to Spain and back; and though gold and silver abounded in that country, it would hardly be the place to go for ivory, apes, and peacocks. These latter abound in India and its neighbouring isles. Hence some have been disposed to look for another Tarshish in India. But why may not the fleets of Solomon and Hiram have passed on from Spain through the Straits of Gibraltar round the Cape of Good Hope, and thus to Southern Asia? This might well have taken three years; but an enterprise of lesser magnitude could hardly have required so long a time. This supposition is rendered exceedingly plausible by the statement of Herodotus, (iv, 42,) that Necho, king of Egypt, once sent out a fleet under charge of Phenicians, who started from the Red Sea and came round through the pillars of Hercules (Gibraltar) back to Egypt again. This seems clearly to show that Africa had been circumnavigated in Herodotus’s time, and Necho’s putting the enterprise in charge of the Phenicians may have been because those far-famed navigators had accomplished such a voyage before. In short, I can see nothing impossible or improbable in the supposition that the enterprising seamen of Tyre had already, in Solomon’s time, discovered the route to India by circumnavigating Africa, and that Solomon’s fleet was wont with them to make the voyage once in three years. That this line of commerce afterwards ceased, and the route became unknown, is not to be wondered at in view of the divisions and wars that prevailed immediately after Solomon’s death, both in the land of Israel and also in all the neighbouring nations — wars that resulted, in the course of a few hundred years, in the total destruction of Tyre and all her glory. Apes — µypq, kopim, some species of the monkey tribe, still called in some parts of India kapi. They are represented on the Egyptian and Assyrian monuments as an article of traffic. Peacocks — µyykt, tukiyim. Some suppose the parrot and some the Guinea fowl to be meant; but several of the better versions and some eminent critics interpret the expression of the peacock, whose natural home is India. It is said by some authorities that these Hebrew words for ivory, apes, and peacocks are identical with the Tamil names by which they are known in Ceylon at the present day. “It has long since been decided that India was the cradle of the peacock. It is in the countries of Southern Asia, and the vast archipelago of the Eastern Ocean, that this bird appears to have fixed its dwelling, and to live in a state of freedom. All travellers who have visited these countries make mention of these birds. Thevenot encountered great numbers of them in the province of Guzzerat; Tavernier, throughout all India; and Payrard in the neighbourhood of Calcutta. La Billardiere tells us that peacocks are common in the Island of Java.” — CUVIER’S Animal Kingdom. Wordsworth sees a sort of irony and sarcasm in the mention of apes and peacocks as “the climax of the produce of the commerce of Solomon. Apes and peacocks to Solomon, the wise king at Jerusalem! To gratify curiosity; to amuse the people; and perhaps to while away the time of the strange women to whom Solomon clave in love instead of cleaving to the Lord.” Here he sees one of the causes of Solomon’s fall.

Verse 23. Solomon exceeded all the kings of the earth for riches] Mr. Reynolds, stating the yearly tribute of Solomon, 666 talents of gold, at about four times as much as his father left him, hence reckons that he had £4,909,371 8s. 8d. each year, £94,410 19s. 9 1/4d. per week, £13,487 5s. 8d. per day, taking each day, week, and year, one with another.

Verses 23-25. For riches and for wisdom — The latter of which he asked of God, who graciously promised to add the former, and did so to a great degree. But what is here said is not to be taken in too strict a sense, but only as intending that he was richer than the kings of the earth in general were at that time. And all the earth sought to Solomon, &c. — That is, all the kings of the earth, as it is expressed 2 Chronicles 9:23; namely, of those parts of the earth, or of the neighbouring countries, and the great men thereof. They came, as the queen of Sheba did, to be acquainted with his wisdom, which the heard was a supernatural gift, and to receive an increase of knowledge thereby. They brought every man his present — a rate year by year — By this conclusion it seems as if the persons here spoken of were tributary to him.

SOLOMON’S VAST REVENUES, 14-29.

14. Six hundred threescore and six talents of gold — There is no settled agreement as to the value of the Hebrew talent, but at the least calculation this was not less than fifteen millions of dollars of our currency. In thus greatly multiplying gold and silver to himself, Solomon transgressed the law of God. Deuteronomy 17:17.

V. 24. All the earth-That is, all the kings of the earth, (as it is expressed 2 Chronicles 9:23,) namely of those parts of the earth.

Verses 23-25. For riches and for wisdom — The latter of which he asked of God, who graciously promised to add the former, and did so to a great degree. But what is here said is not to be taken in too strict a sense, but only as intending that he was richer than the kings of the earth in general were at that time. And all the earth sought to Solomon, &c. — That is, all the kings of the earth, as it is expressed 2 Chronicles 9:23; namely, of those parts of the earth, or of the neighbouring countries, and the great men thereof. They came, as the queen of Sheba did, to be acquainted with his wisdom, which the heard was a supernatural gift, and to receive an increase of knowledge thereby. They brought every man his present — a rate year by year — By this conclusion it seems as if the persons here spoken of were tributary to him.

24. All the earth — Inquirers after wisdom, like Sheba’s queen, came from far and near, wherever the fame of Solomon had spread. These expressions of universality, so common in the Hebrew writers, are not to be taken in the widest possible sense.

Verse 25. They brought every man his present] This means tribute; and it shows us of what sort that tribute was, viz., vessels of gold and silver, probably ingots; garments of very rich stuffs; armour, for little of this kind was ever made in Judea; spices, which doubtless sold well in that country; horses, which were very rare; and mules, the most necessary animal for all the purposes of life.

Verses 23-25. For riches and for wisdom — The latter of which he asked of God, who graciously promised to add the former, and did so to a great degree. But what is here said is not to be taken in too strict a sense, but only as intending that he was richer than the kings of the earth in general were at that time. And all the earth sought to Solomon, &c. — That is, all the kings of the earth, as it is expressed 2 Chronicles 9:23; namely, of those parts of the earth, or of the neighbouring countries, and the great men thereof. They came, as the queen of Sheba did, to be acquainted with his wisdom, which the heard was a supernatural gift, and to receive an increase of knowledge thereby. They brought every man his present — a rate year by year — By this conclusion it seems as if the persons here spoken of were tributary to him.

SOLOMON’S VAST REVENUES, 14-29.

14. Six hundred threescore and six talents of gold — There is no settled agreement as to the value of the Hebrew talent, but at the least calculation this was not less than fifteen millions of dollars of our currency. In thus greatly multiplying gold and silver to himself, Solomon transgressed the law of God. Deuteronomy 17:17.

Verse 26. He had a thousand and four hundred chariots] See Clarke’s note on “1 Kings 4:26”.

Verse 26. Solomon gathered together chariots and horsemen — Ah! what availed thy boasted wisdom, Solomon, when thou forsookest the only true wisdom, obedience to the commandment of the Lord! Ah! what availed it that thou wast wiser than all the children of the east; that thou couldst speak of trees, from the cedar-tree that was in Lebanon, even unto the hyssop — and of beasts, and of fowls, and of creeping things; when thou forgottest the beginning and the end of wisdom, the fear of the Lord? God had commanded that the kings of Israel should not multiply horses, (Deuteronomy 17:16,) and here we find the wisest of their kings multiplying them to a vast extent! Nor did he stop here, but having disobeyed in one point, he soon proceeded to transgress in another. Contrary to the divine prohibition, he also multiplied wives, and the consequence was, as the Lord predicted it would be in such a case, his wives turned away his heart after their gods. And, shameful to tell! the wise Solomon, who not long before had professed that there was no god in heaven above or in the earth beneath, but the God of Israel, is persuaded by his wives to erect altars to Ashtaroth, to Milcom, to Chemosh, and to Molech, and other abominable idols of the heathen, and that even in the hill before Jerusalem, the city of God, the holy city, joining the altars of devils to the altars of the TRUE and ONLY GOD! O sad change! and shameful stupidity! O shocking blindness! and this found in one of the wisest men! Alas! what is man! and what his best wisdom, when he forsakes the word of the Lord! Jeremiah 8:9. What a striking example have we here, that a wilful departing from the commandments of God even in the smallest point at the beginning, may, and probably will, by degrees, lead into the greatest errors, the foulest crimes, and consequently the greatest misery!

SOLOMON’S VAST REVENUES, 14-29.

14. Six hundred threescore and six talents of gold — There is no settled agreement as to the value of the Hebrew talent, but at the least calculation this was not less than fifteen millions of dollars of our currency. In thus greatly multiplying gold and silver to himself, Solomon transgressed the law of God. Deuteronomy 17:17.

Verse 27. Made silver-as stones] He destroyed its value by making it so exceedingly plenty.

As the sycamore trees] He planted many cedars, and doubtless had much cedar wood imported; so that it became as common as the sycamore trees, which appear to have grown there in great abundance. This is considered to be a tree that partakes of the nature of the fig tree, and of the mulberry. Of the former it has the fruit, and of the latter the leaves; that is, the fruit had a considerable resemblance to the fig, and the leaf to that of the mulberry tree: hence its name sycamore, from the Greek sukon, a fig, and morea, a mulberry tree.

Verses 27, 28. The king made silver to be in Jerusalem as stones — An hyperbolical expression, signifying a great plenty of it. Solomon had horses brought out of Egypt, and linen yarn — The two chief commodities of Egypt. The king’s merchants received the linen yarn at a price — Agreed on between Pharaoh and Solomon, who gave this privilege to his merchants for a tribute to be paid out of this commodity. Most think byssus, fine linen, is here meant, one of the principal of the Egyptian merchandises.

27. Cedars made he to be as the sycamore — That is, he imported so much of this valuable wood for building purposes that it lost its rarity in the eyes of the people, and became as common to sight as the sycamore trees that grew so abundantly in the lowlands and valleys.

V. 28. Horses, &c.-The two chief commodities of Egypt. Price-Solomon received them from Pharaoh at a price agreed between them, and gave this privilege to his merchants, for a tribute to be paid out of it.

Verse 28. Horses brought out of Egypt] It is thought that the first people who used horses in war were the Egyptians; and it is well known that the nations who knew the use of this creature in battle had greatly the advantage of those who did not. God had absolutely prohibited horses to be imported or used; but in many things Solomon paid little attention to the Divine command.

And linen yarn] The original word, hwqm mikveh, is hard to be understood, if it be not indeed a corruption.

The versions are all puzzled with it: the Vulgate and Septuagint make it a proper name: “And Solomon had horses brought out of Egypt, and from Coa, or Tekoa.” Some think it signifies a tribute, thus Bochart: “They brought horses to Solomon out of Egypt; and as to the tribute, the farmers of this prince received it at a price.” They farmed the tribute, gave so much annually for it, taking the different kinds to themselves, and giving a round sum for the whole.

Some suppose that MIKVEH signifies the string or cord by which one horse’s head is tied to the tail of another; and that the meaning is, Solomon brought droves of horses, thus tied, out of Egypt.

Rabbi Solomon Jarchi, in his comment on the parallel place, 2 Chronicles 1:14, says that hwqm mikveh signifies a collection or drove of horses, or what the Germans call stutte, a stud. He observes on that place, “That he has heard that there was a company of merchants in Egypt, who bought horses from the Egyptians at a certain price, on condition that no person should be permitted to bring a horse out of Egypt but through them.”

Houbigant supposes the place to be corrupt, and that for hwqm mikveh we should read hbkrm mercabah, chariots: “And Solomon had horses brought out of Egypt, and chariots; and the king’s merchants received the chariots at a price: and a chariot came up and went out of Egypt for six hundred shekels of silver,” &c. This makes a very good and consistent sense; but none of the versions acknowledged it, nor is there any various reading here in any of the MSS. yet collated.

If we understand it of thread, it may refer to the byssus or fine flax for which Egypt was famous; but I do not see on what authority we translate it linen thread. Bochart’s opinion appears to me the most probable, as the text now stands; but the charge contended for by Houbigant makes the text far more simple and intelligible.

Verses 27, 28. The king made silver to be in Jerusalem as stones — An hyperbolical expression, signifying a great plenty of it. Solomon had horses brought out of Egypt, and linen yarn — The two chief commodities of Egypt. The king’s merchants received the linen yarn at a price — Agreed on between Pharaoh and Solomon, who gave this privilege to his merchants for a tribute to be paid out of this commodity. Most think byssus, fine linen, is here meant, one of the principal of the Egyptian merchandises.

28. Solomon had horses brought — More literally, As to the bringing of the horses of Solomon out of Egypt. In importing horses from Egypt Solomon further broke the Divine commandment. Deuteronomy 17:16. And linen yarn — This translation of hwqm must be given up as unsupported by any sufficient reason or authority. Gesenius renders the word a troop or company: And a company of the king’s merchants brought (from Egypt) a company (of horses) at a price. But the old versions and many critics take the word as the name of a place, Koa, or Coa, somewhere “in the neighbourhood of Egypt, where Israelite traders abode for the sake of the traffic in horses.” — Furst. The whole verse would then read: As to the bringing of the horses of Solomon from Egypt, and from Coa, the traders of the king received them from Coa at a price. This, on the whole, seems to be the best explanation of this passage.

V. 29. Chariot-This is not to be understood of the chariots and horses themselves, but for the lading of chariots and horses, which consisting of fine linen and silk, were of great value: and the king’s custom, together with the charges of the journey, amounted to these sums. Hittites-A people dwelling principally in the northern and eastern parts of Canaan, Joshua 1:4, whom the Israelites, contrary to their duty, suffered to live amongst them, Judges 3:5, who afterwards grew numerous and potent, and, it may be, sent out colonies (after the manner of the ancient times) into some parts of Syria and Arabia. And possibly, these kings of the Hittites may be some of those kings of Arabia, ver. 15.

Verse 29. A chariot came up-for six hundred shekels] This was the ordinary price of a chariot, as a hundred and fifty shekels were for a horse. Kings of the Hittites] These must have been the remains of the original inhabitants of Canaan, who had gone to some other country, probably Syria, and formed themselves into a principality there. It seems that neither horses nor chariots came out of Egypt but by means of Solomon’s servants.

Verse 29. A chariot came up — out of Egypt for six hundred shekels of silver, &c. — Egypt being then the most famous country in the world for horses and chariots, and all Asia being supplied from thence, Solomon, who possessed, as it were, the gate of Egypt, by being master of that one only passage, the distance between the Red and the Mediterranean sea, took, it seems, an advantage of this, to lay an excessive high tribute on all that were brought out of Egypt that way, to supply Asia and the neighbouring nations; and perhaps he fixed this tribute so high, not only for the sake of gain, but to be a means of preventing the neighbouring nations from increasing their cavalry and chariots of war to too formidable a degree. Poole, however, thinks that this great price is not to be understood as paid for the chariots and horses themselves, but for the lading of the chariots and horses, which, consisting of fine linen and silk, was of great value: and that the king’s custom, together with the charges of the journey, amounted to these sums. And so for all the kings of the Hittites — A people dwelling principally in the northern and eastern parts of Canaan, (Joshua 1:47) the posterity of those Hittites who were driven out by the Israelites, and who afterward increased and grew potent, and, it may be, sent out colonies, after the manner of ancient times, into some parts of Syria and Arabia.

Ver. 29. The kings of Syria. This indicates that the empire of Babylon was then of small account, and very limited in territory.

29. Six hundred shekels of silver — According to Keil about thirty-five pounds sterling, or one hundred and seventy-five dollars. A hundred and fifty — About forty-five dollars. The object of the writer was to show that horses and chariots were so multiplied in Solomon’s day as to be obtained at a very small price. And so for all the kings of the Hittites, and… of Syria — That is, the Canaanitish and Syrian kings, who were tributary to Solomon, received the same advantage from this extensive traffic in horses and chariots that the great king himself did. They too had opportunity to purchase horses and chariots of Solomon’s traders at the same low price. But this commerce with Egypt, though for a time seeming to aggrandize the empire of Solomon, was helping to lay the foundation of its fall. By their means — That is, by means of Solomon’s horse-merchants. Literally, by their hand they brought them forth. The traders brought them (horses and chariots) out of Egypt for the vassal kings of Palestine and Syria.