Now at the end of the twenty years during which Solomon built these two houses, the house of the LORD and the royal palace, Now at the end of the twenty yearsThis phrase marks a significant period in the reign of King Solomon, emphasizing the completion of a long-term project. The Hebrew word for "end" (קֵץ, qets) signifies a conclusion or fulfillment, indicating that a divinely appointed time has been reached. The "twenty years" is a substantial period, reflecting Solomon's dedication and the resources required to complete such monumental tasks. Historically, this timeframe aligns with the era of peace and prosperity that Solomon enjoyed, allowing him to focus on construction rather than warfare. during which Solomon built
The act of building here is not merely physical construction but also a spiritual endeavor. The Hebrew root for "built" (בָּנָה, banah) can also imply establishing or fortifying. Solomon's building projects were a fulfillment of his father David's vision and God's promise. This construction was a testament to Solomon's wisdom and God's blessing upon Israel during his reign. It also reflects the cultural and technological advancements of the time, as Solomon employed skilled laborers and imported materials from neighboring nations. these two houses
The "two houses" refer to the temple, known as the house of the LORD, and the royal palace. These structures were not only architectural marvels but also symbols of God's presence and the king's authority. The temple served as the spiritual center of Israel, while the palace was the political hub. The dual mention underscores the balance between spiritual and temporal leadership, a theme prevalent in Solomon's reign. Archaeological evidence from the region supports the grandeur of such constructions, with remnants of similar structures found in ancient Near Eastern sites. the house of the LORD
This phrase denotes the temple in Jerusalem, a central place of worship for the Israelites. The Hebrew term for "house" (בַּיִת, bayit) implies a dwelling place, signifying God's presence among His people. The temple was the culmination of God's promise to David and a focal point for Israel's religious life. It was a place of sacrifice, prayer, and divine encounter, reflecting the covenant relationship between God and Israel. The temple's construction followed specific divine instructions, symbolizing order, holiness, and beauty. and the royal palace
The royal palace was Solomon's residence and the administrative center of his kingdom. The Hebrew word for "palace" (בֵּית, beit) is the same as "house," indicating its importance and grandeur. The palace complex included various buildings for governance, living quarters, and public functions. It represented Solomon's earthly authority and the stability of his reign. The construction of the palace alongside the temple highlights the integration of faith and governance, a model for righteous leadership under God's guidance. Solomon's palace was renowned for its splendor, reflecting the wealth and influence of his kingdom. Persons / Places / Events 1. SolomonThe son of King David and Bathsheba, Solomon is known for his wisdom, wealth, and building projects, including the Temple in Jerusalem and his royal palace. 2. The House of the LORD (Temple)This refers to the Temple in Jerusalem, a central place of worship for the Israelites, which Solomon built as a permanent dwelling place for the Ark of the Covenant. 3. The Royal PalaceSolomon's palace, a symbol of his reign and authority, showcasing his wealth and the prosperity of Israel during his rule. 4. Twenty YearsThe period it took Solomon to complete the construction of both the Temple and his palace, indicating a significant investment of time and resources. 5. JerusalemThe capital city of Israel, where both the Temple and the royal palace were located, serving as the political and spiritual center of the nation. Teaching Points Commitment to God's WorkSolomon's dedication to building the Temple over twenty years highlights the importance of commitment and perseverance in fulfilling God's purposes. Balance of Sacred and SecularThe construction of both the Temple and the royal palace illustrates the balance between spiritual and worldly responsibilities, reminding us to honor God in all aspects of life. Legacy of FaithfulnessSolomon's projects left a lasting legacy, encouraging us to consider the long-term impact of our actions and investments in God's kingdom. God's Provision and WisdomSolomon's ability to complete these monumental tasks reflects God's provision and the wisdom granted to him, reminding us to seek divine guidance in our endeavors. Bible Study Questions 1. What does Solomon's commitment to building the Temple and his palace teach us about prioritizing God's work in our lives? 2. How can we find a balance between our spiritual responsibilities and worldly duties, as Solomon did with the Temple and palace? 3. In what ways can we ensure that our actions and projects leave a lasting legacy of faithfulness to God? 4. How does Solomon's reliance on God's wisdom and provision encourage us to seek divine guidance in our own lives? 5. Reflecting on the twenty-year period of construction, what can we learn about patience and perseverance in fulfilling God's purposes? Connections to Other Scriptures 1 Kings 6:37-38These verses provide details about the construction timeline of the Temple, emphasizing the dedication and effort Solomon put into this sacred project. 2 Chronicles 8:1This passage parallels 1 Kings 9:10, offering additional context about Solomon's building projects and the completion of the Temple and palace. 1 Kings 3:1-15This passage describes Solomon's request for wisdom, which God grants, leading to the successful completion of his building projects. People Amorites, Canaanites, David, Geber, Gibeon, Hiram, Hittites, Hivite, Hivites, Israelites, Jebusites, Ophir, Perizzites, Pharaoh, Solomon, TamarPlaces Baalath, Beth-horon, Brook of Egypt, Cabul, Edom, Egypt, Eloth, Ezion-geber, Galilee, Gezer, Gibeon, Hazor, Jerusalem, Lebanon, Megiddo, Millo, Ophir, Red Sea, Tamar, TyreTopics Buildings, Built, During, Houses, King's, Palace, Pass, Royal, Solomon, Temple, Twenty, WhereinDictionary of Bible Themes 1 Kings 9:9 5126 arm
5770 abandonment 1 Kings 9:4-9 1351 covenant, with David
8404 commands, in OT 1 Kings 9:6-9 5243 byword
7382 house of God Library Promises and Threatenings
'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, …
Alexander Maclaren—Expositions of Holy ScriptureGadara
There was a double Gadara. One at the shore of the Mediterranean sea: that was first called Gezer, 1 Kings 9:15. In Josephus, "Simon destroyed the city Gazara, and Joppe, and Jamnia."--And in the Book of the Maccabees, "And he fortified Joppe, which is on the sea, and Gazara, which is on the borders of Azotus." At length, according to the idiom of the Syrian dialect, Zain passed into Daleth; and instead of Gazara, it was called Gadara. Hence Strabo, after the mention of Jamnia, saith, "and there …
John Lightfoot—From the Talmud and Hebraica Whether Solicitude Belongs to Prudence?
Objection 1: It would seem that solicitude does not belong to prudence. For solicitude implies disquiet, wherefore Isidore says (Etym. x) that "a solicitous man is a restless man." Now motion belongs chiefly to the appetitive power: wherefore solicitude does also. But prudence is not in the appetitive power, but in the reason, as stated above [2746](A[1]). Therefore solicitude does not belong to prudence. Objection 2: Further, the certainty of truth seems opposed to solicitude, wherefore it is related …
Saint Thomas Aquinas—Summa Theologica Whether Prophecy Pertains to Knowledge?
Objection 1: It would seem that prophecy does not pertain to knowledge. For it is written (Ecclus. 48:14) that after death the body of Eliseus prophesied, and further on (Ecclus. 49:18) it is said of Joseph that "his bones were visited, and after death they prophesied." Now no knowledge remains in the body or in the bones after death. Therefore prophecy does not pertain to knowledge. Objection 2: Further, it is written (1 Cor. 14:3): "He that prophesieth, speaketh to men unto edification." Now speech …
Saint Thomas Aquinas—Summa Theologica Whether it is Lawful to Give and Receive Money for Spiritual Actions?
Objection 1: It seems that it is lawful to give and receive money for spiritual actions. The use of prophecy is a spiritual action. But something used to be given of old for the use of prophecy, as appears from 1 Kings 9:7,8, and 3 Kings 14:3. Therefore it would seem that it is lawful to give and receive money for a spiritual action. Objection 2: Further, prayer, preaching, divine praise, are most spiritual actions. Now money is given to holy persons in order to obtain the assistance of their prayers, …
Saint Thomas Aquinas—Summa Theologica The Seven Seas According to the Talmudists, and the Four Rivers Compassing the Land.
"Seven seas (say they) and four rivers compass the land of Israel. I. The Great Sea, or the Mediterranean. II. The sea of Tiberias. III. The sea of Sodom. IV. The lake of Samocho... The three first named among the seven are sufficiently known, and there is no doubt of the fourth:--only the three names of it are not to be passed by. IV. 1. The Sibbichaean. The word seems to be derived from a bush. 2. ... 3. ... V. Perhaps the sandy sea. Which fits very well to the lake of Sirbon, joining the commentary …
John Lightfoot—From the Talmud and Hebraica How to Split a Kingdom
And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. 2. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt); 3. That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, 4. Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he …
Alexander Maclaren—Expositions of Holy Scripture The Greater Prophets.
1. We have already seen (Chap. 15, Nos. 11 and 12) that from Moses to Samuel the appearances of prophets were infrequent; that with Samuel and the prophetical school established by him there began a new era, in which the prophets were recognized as a distinct order of men in the Theocracy; and that the age of written prophecy did not begin till about the reign of Uzziah, some three centuries after Samuel. The Jewish division of the latter prophets--prophets in the more restricted sense of the …
E. P. Barrows—Companion to the Bible Beginning at Jerusalem
The whole verse runs thus: "And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." The words were spoken by Christ, after he rose from the dead, and they are here rehearsed after an historical manner, but do contain in them a formal commission, with a special clause therein. The commission is, as you see, for the preaching of the gospel, and is very distinctly inserted in the holy record by Matthew and Mark. "Go teach all nations," …
John Bunyan—Jerusalem Sinner Saved The Coast of the Asphaltites, the Essenes. En-Gedi.
"On the western shore" (of the Asphaltites) "dwell the Essenes; whom persons, guilty of any crimes, fly from on every side. A nation it is that lives alone, and of all other nations in the whole world, most to be admired; they are without any woman; all lust banished, &c. Below these, was the town Engadda, the next to Jerusalem for fruitfulness, and groves of palm-trees, now another burying-place. From thence stands Massada, a castle in a rock, and this castle not far from the Asphaltites." Solinus, …
John Lightfoot—From the Talmud and Hebraica In Galilee at the Time of Our Lord
"If any one wishes to be rich, let him go north; if he wants to be wise, let him come south." Such was the saying, by which Rabbinical pride distinguished between the material wealth of Galilee and the supremacy in traditional lore claimed for the academies of Judaea proper. Alas, it was not long before Judaea lost even this doubtful distinction, and its colleges wandered northwards, ending at last by the Lake of Gennesaret, and in that very city of Tiberias which at one time had been reputed unclean! …
Alfred Edersheim—Sketches of Jewish Social Life The Jerusalem Sinner Saved;
OR, GOOD NEWS FOR THE VILEST OF MEN; BEING A HELP FOR DESPAIRING SOULS, SHOWING THAT JESUS CHRIST WOULD HAVE MERCY IN THE FIRST PLACE OFFERED TO THE BIGGEST SINNERS. THE THIRD EDITION, IN WHICH IS ADDED, AN ANSWER TO THOSE GRAND OBJECTIONS THAT LIE IN THE WAY OF THE THEM THAT WOULD BELIEVE: FOR THE COMFORT OF THEM THAT FEAR THEY HAVE SINNED AGAINST THE HOLY GHOST. BY JOHN BUNYAN, OF BEDFORD. London: Printed for Elizabeth Smith, at the Hand and Bible, on London Bridge, 1691. ADVERTISEMENT BY THE EDITOR. …
John Bunyan—The Works of John Bunyan Volumes 1-3 Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply …
Alfred Edersheim—Sketches of Jewish Social Life A Holy Life the Beauty of Christianity: Or, an Exhortation to Christians to be Holy. By John Bunyan.
Holiness becometh thine house, O Lord, for ever.'--[Psalm 93:5] London, by B. W., for Benj. Alsop, at the Angel and Bible, in the Poultrey. 1684. THE EDITOR'S ADVERTISEMENT. This is the most searching treatise that has ever fallen under our notice. It is an invaluable guide to those sincere Christians, who, under a sense of the infinite importance of the salvation of an immortal soul, and of the deceitfulness of their hearts, sigh and cry, "O Lord of hosts, that judgest righteously, that triest …
John Bunyan—The Works of John Bunyan Volumes 1-3 Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament Links 1 Kings 9:10 NIV1 Kings 9:10 NLT1 Kings 9:10 ESV1 Kings 9:10 NASB1 Kings 9:10 KJV
1 Kings 9:10 Commentaries
Bible Hub |
