1 Kings 10:23

1Ki 10:23 So king Solomon exceeded all the kings of the earth for riches and for wisdom.

Ver. 23. For riches and wisdom.] Take them both together, and well he might be imparallel: for Stultitiam patiuntur opes: and Difficile est opibus non tradire mores.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ki 10:23-25. 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 2Ch 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

In Kg1 10:23-29 everything that had to be stated concerning the wealth, wisdom, and revenue of Solomon is summed up as conclusion (cf. Ch2 9:22-28 and Ch2 1:14-17).

Kg1 10:23-25

Kg1 10:23, Kg1 10:24 point back to Kg1 5:9-14. ויּגדּל: Solomon became greater, not was greater, on account of the Vv consec. כּל־הארץ, all the world, corresponds to כּל־העמּים in Kg1 5:14. The foreigners out of all lands, who came on account of his wisdom, brought Solomon presents: gold and silver vessels, clothes (שׂלמות, court dresses, which are still customary presents in the East), נשׁק, armour, spices, horses and mules.

Kg1 10:26-27

Kg1 10:26 is simply a repetition of Kg1 5:6 (compare also Kg1 9:19); and Kg1 10:27 is merely a further extension of Kg1 10:21. The words of Kg1 10:27, "Solomon made silver like stones in Jerusalem, and cedars like the sycamores in the lowland for abundance," are a hyperbolical description of his collection of enormous quantities of precious metals and costly wood. שׁקמים, sycomori, mulberry fig-trees, are very rare in Palestine in its present desolate state (see Rob. Pal. iii. 27), and are only met in any abundance in Egypt; but in ancient times they abounded in the lowlands of Palestine to such an extent, that they were used as common building wood (vid., Isa 9:9, on which Theodoret observes, τούτων (συκαμίνων) ἡ Παλαιστίνη πεπλήρωται). According to Ch1 27:28, the sycamore forests in the lowland of Judah were royal domains.

Kg1 10:28-29

(cf. Ch2 1:16-17). "And (as for) the going out of horses from Egypt for Solomon, a company of king's merchants fetched (horses) for a definite price." This is the only possible explanation of the verse according to the Masoretic punctuation; but to obtain it, the first מקוה must be connected with סחרי in opposition to the accents, and the second must be pointed מקוה. This is the rendering adopted by Gesenius in his Thesaurus and Lexicon (ed. Dietr. s. v. מקוה). The meaning company or troop may certainly be justified from Gen 1:10; Exo 7:19, and Lev 11:36, where the word signifies an accumulation of water. Still there is something very strange not only in the application of the word both to a company of traders and also to a troop of horses, but also in the omission of סוּסים (horses) after the second מקוה. Hence the rendering of the lxx and Vulgate deserves attention, and may possibly be the one to be preferred (as Michaelis, Bertheau on Chron., and Movers assume). The translators of these versions have taken מקוה as the name of a place, ἐξ Ἐκουέ, or rather ἐκ Κουέ, de Coa.

(Note: That Κουέ or Κωέ is the earliest reading of the lxx, and not the ἐκ Θεκουέ of the Cod. Vat. and Alex., is very evident from the statement which we find in the Onomast. of Eusebius (ed. Larsow et Parth. p. 260), Κώδ, πλησίον Αἰγύπτου; for which Jerome has Coa, quae est juxta Aegyptum, after the Vulgate.)

According to this, the rendering would be: "And as for the going out of horses from Egypt and Koa (or Kawe) for Solomon, the king's traders fetched them from Joa (Kawe) for a fixed price." It is true that the situation of Koa cannot be more precisely defined; but there seems to be very little doubt that it was a place for the collection of customs upon the frontier of Egypt.

Kg1 10:29

"And there came up and went out a chariot from Egypt for six hundred shekels of silver, and a horse for a hundred and fifty shekels; and so (in the same manner as for Solomon) they led them out for all the kings of the Hittites and the kings of Aram through their hand." מרכּבה, like רכב in Sa2 8:4; Sa2 10:18, and Eze 39:20, denotes a chariot with the team of horses belonging to it, possibly three horses (see at Kg1 5:6), not quadriga (Clericus and others), or two draught horses and two as a reserve (Thenius). For the inference, that if a horse cost 150 shekels, a team of four would be obtained for 600, is not quite a certain one, since the chariot itself would certainly not be given in. A hundred and fifty shekels are a little more than 130 thalers (19, 10s. - Tr.), and 600 would be 525 thalers (78, 15s.). These amounts are sufficient to show how untenable the opinion of Movers is, that the sums mentioned are not the prices paid for horses and chariots, but the payment made for their exit, or the customs duty. And his other opinion is quite equally erroneous, namely that the chariots and horses were state carriages and horses of luxury intended for the king. - The merchants are called the king's traders, not because a portion of their profits went into the royal treasury as the tax upon trade (Bertheau), nor as the brokers who bought for the king (Thenius), but because they carried on their trade for the king's account. בּידם cannot be adduced as evidence to the contrary; for linguists require no proof that this cannot mean "auf ihre Hand," as Thenius assumes. Bttcher's explanation is the right one, namely, "through their hand," inasmuch as they brought the horses and chariots themselves even to those kings who lived at a greater distance, without employing intermediate agents. The kings of the חתּים, the Hittites in the wider sense (= Canaanites, as in Jos 1:4; Kg2 7:6; Eze 16:3), and of Aram, were in part Solomon's vassals, since his rule extended over all the Canaanites with the exception of the Phoenicians, and over several kingdoms of Aram.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(23-25) All the kings.—These verses indicate the character of the empire of Solomon, as a loosely-compacted group of tributary states round the dominant kingdom of Israel, kept to their allegiance mainly by the ascendency of his personal wisdom and ability, partly by the ties of commercial intercourse and the attractions of his wealth and splendour, and to some degree (though in his case to a less extent than usual) by an imposing military force. It rose rapidly in the comparative abeyance of the great neighbouring empires of Egypt and Assyria, and fell as rapidly on the death of Solomon and the disruption of the kingdom. In the grand description of it in Psalms 72, we observe that while its wealth and prosperity are painted in bright colours, the chief stress is laid on its moral greatness, as a kingdom of righteousness and peace: “All kings shall fall down before him; all nations shall serve him. For he shall deliver the needy when he crieth . . . He shall judge thy people with righteousness, and thy poor with judgment.” Here, with the same general idea, but with a characteristic difference of expression, the chief emphasis is laid on the wisdom of Solomon, acknowledged as the gift of God (see Note on 1Ki_4:29), and being a moral and religious at least as much as an intellectual power. In this higher character it was the type of the kingdom of the true Son of David. In this, rather than in wealth and power, lay its true glory; and the falling away from this in the later days of Solomon brought at once decay and ruin.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

So King Solomon exceeded all the kings of the earth for riches and for wisdom. In which he was an eminent type of Christ; see Eph 3:8.

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1 Kings 10:24

kg1 10:24

kg1 10:24

kg1 10:24And all the earth sought to Solomon, to hear his wisdom, which God had put in his heart. For it was all of God, a peculiar gift of his; by "all the earth" is meant the inhabitants of it, and only them, and those the more principal; who came from the several parts of it, hearing the fame of his wisdom, to know the truth of it, and to improve themselves by it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

See the marginal references. By “all the earth” we are, of course, only to understand the kings or people of neighboring nations.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

So King Solomon exceeded all the kings of the earth for riches and wisdom Cf. 1Ki_3:13. "There is something ominous of evil here. Riches are put before wisdom. This was not the case in the beginning of Solomon"s reign Wordsworth. (1Ki_3:11)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

All the earth

This is a generalization. AT: "People from everywhere" or "People from many different places" (See: Hyperbole and Generalization)

sought the presence of Solomon

The presence of the person is a metonym for being able to speak and listen to the person. AT: "sought an audience with Solomon" or "wanted to visit Solomon" (See: Metonymy)

to hear his wisdom, which God had put in his heart

The heart is a metonym for what a person thinks and is spoken of as if it were a container. The abstract noun "wisdom" is spoken of as if it were an object that could be put in a container and can be translated as an adjective. It can be a metonym for either the person or the words the person speaks. AT: "to hear his wisdom, which God had given him" or "to hear how wise God had enabled him to be" or "to hear him speak the wise words that God had enabled him to speak" (See: Metonymy)

translationWords

wise

earth

God

heart

tribute

armor

horse

donkey

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.