"What are these towns you have given me, my brother?" asked Hiram, and he called them the Land of Cabul, as they are called to this day. So he saidThis phrase introduces a direct response from Hiram, the king of Tyre, to Solomon. The Hebrew root for "said" is "אָמַר" (amar), which is often used to denote a declaration or a significant statement. In this context, it underscores the importance of Hiram's reaction to the gift of cities from Solomon, indicating a moment of diplomatic tension or disappointment. What are these cities
The phrase reflects Hiram's dissatisfaction with the cities he received. The Hebrew word for "cities" is "עָרִים" (arim), which can refer to towns or settlements. Historically, these cities were part of the region of Galilee, which may not have been as developed or prosperous as Hiram expected. This question implies a sense of incredulity or disappointment, suggesting that the cities did not meet the expectations of a king who had provided significant resources for Solomon's temple. you have given me
This phrase highlights the act of giving, which in Hebrew is "נָתַן" (natan). It is a term often used in the context of gifts or grants, implying a transfer of ownership or responsibility. In the ancient Near Eastern context, such exchanges were common in treaties or alliances, and the quality of the gift could reflect the strength or value of the relationship. my brother
The use of "brother" here is significant, as it denotes a term of endearment and alliance. In Hebrew, "אָח" (ach) is used not only for biological siblings but also for close allies or friends. This reflects the close political and economic relationship between Solomon and Hiram, despite the current dissatisfaction. And he called them
This phrase indicates an act of naming, which in biblical times was a powerful act that could reflect one's perception or judgment. The Hebrew root "קָרָא" (qara) means to call or proclaim, suggesting that Hiram's naming of the cities was a deliberate and public statement. the Land of Kabul
The term "Cabul" is derived from the Hebrew "כָּבוּל" (kabul), which can mean "bound" or "good for nothing." This name reflects Hiram's disappointment with the cities, suggesting they were of little value or utility. Archaeologically, the exact location of Kabul is debated, but it is generally associated with a region in Galilee that may have been less fertile or developed. as they are called to this day
This phrase indicates that the name "Land of Kabul" persisted over time, suggesting that Hiram's assessment had a lasting impact. The continuity of the name implies that the perception of the region did not change significantly, and it serves as a historical marker of the interaction between Solomon and Hiram. Persons / Places / Events 1. SolomonThe King of Israel, known for his wisdom and wealth, who built the temple in Jerusalem and engaged in various building projects. 2. HiramThe King of Tyre, an ally of Solomon, who provided materials and craftsmen for the construction of the temple and Solomon's palace. 3. CabulA region or group of cities in Galilee given by Solomon to Hiram, which Hiram found unsatisfactory. 4. IsraelThe nation under Solomon's rule, experiencing a time of prosperity and expansion. 5. TyreA significant Phoenician city-state, known for its trade and skilled artisans, allied with Israel through Hiram. Teaching Points The Value of Gifts and OfferingsThe passage highlights the importance of giving gifts that are valuable and meaningful. Solomon's gift to Hiram was not well-received, reminding us to consider the recipient's perspective and needs when giving. Perception and RealityHiram's dissatisfaction with the cities points to the difference between perceived value and actual value. In our lives, we should seek God's wisdom to discern true worth beyond appearances. The Importance of AlliancesThe relationship between Solomon and Hiram underscores the significance of forming alliances and partnerships. In our spiritual walk, we should seek godly relationships that build us up and align with our values. Contentment and ExpectationsHiram's reaction to the cities can teach us about managing expectations and finding contentment. We should strive to be content with what God provides, even if it doesn't meet our initial expectations. Bible Study Questions 1. What can we learn from Solomon's interaction with Hiram about the importance of understanding others' needs and expectations in our relationships? 2. How does the concept of perceived versus actual value apply to our spiritual lives and the way we prioritize our time and resources? 3. In what ways can we ensure that our alliances and partnerships are aligned with God's will and purpose for our lives? 4. How can we cultivate a spirit of contentment in our lives, especially when faced with unmet expectations or disappointments? 5. Reflect on a time when you gave or received a gift that was not well-received. What did you learn from that experience, and how can it inform your future actions? Connections to Other Scriptures 1 Kings 5Describes the alliance between Solomon and Hiram, including the exchange of goods and services for the temple's construction. 2 Chronicles 8Provides additional details about Solomon's building projects and his relationship with Hiram. Matthew 11:21-23Jesus references Tyre and Sidon, cities associated with Hiram, in His teachings about repentance. 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 Brother, Cabul, Calleth, Cities, Hast, Kind, Named, Sort, TownsDictionary of Bible Themes 1 Kings 9:11 4424 cedar
4528 trees 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 9:13 NIV1 Kings 9:13 NLT1 Kings 9:13 ESV1 Kings 9:13 NASB1 Kings 9:13 KJV
1 Kings 9:13 Commentaries
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