Глава 9

1–9. New revelation to Solomon. 10–14. Cities ceded by Solomon to Hiram. 15–19. The tax imposed by Solomon on the people for the sake of buildings, and the cities he built for supplies. 20–22. Quit labor from the Canaanites and the freer position of natural Jews. 23–28. The overseers of the workers, the palace of Solomon's wife, his solemn annual sacrifices and the fleet for overseas commercial voyages. 1 Kings 9:1. After Solomon had finished the building of the church of the Lord and the king's house and all that Solomon wanted to do, 1 Kings 9:2. The Lord appeared to Solomon for the second time, as He had appeared to him in Gibeon. “At the end of the holiday, the Lord God again appears to Solomon, arranging this for salvation, so that, freed from worries, he would not indulge in laziness and, if necessary, remember His laws, promises to confirm the promise given to his father, and threatens the transgressors of the laws with death and the fact that for their sake the consecrated church will be left empty” (Blessed Theodoret, issue 30). Thus, blessed Theodoret attributes this second (after Gibeon), (1 Kings 3:5–14) or actually the third (if we count what happened during the construction of the church (1 Kings 6:11–13)) revelation of God to Solomon to the time immediately after the consecration of the church. Jewish tradition (midrash Wajiqra R. ad Leo X) even attributed this Epiphany directly to the night that followed the consecration of the church 8. This could be supported by the fact that the words of revelation (cf. 2 Chronicles 7:12–16) this time have the character of an answer to Solomon’s prayer. However, if this revelation in its content undoubtedly has a connection with the consecration of the church described in the previous (VIII) chapter, then the time of this revelation, according to the direct evidence of the biblical text (1 Kings 9:1), is determined as follows: “after Solomon finished the building of the church of the Lord and the royal house,” i.e., no less than 13 years after the consecration of the church (1 Kings 6:38, 7:1 ) or 20 years later from the foundation of the church (1 Kings 6:1,9:10; 2 Chronicles 8:1), otherwise - in the 24th year of Solomon’s reign. According to Met. Moscow Philaret, “the intention of God’s conversation lies not so much in the promise with which it begins, but in the threat with which it ends. Of course, the Knower of the Heart saw closely the danger to which external happiness exposed Solomon’s virtue in order to warn him” (Outline of Church Biblical History, 10th ed., p. 228, note). Thus, the revelation of God to Solomon described in (1 Kings 9:1–9) occurred at the moment of the flowering of his external glory and power, which coincided with the foreshadowing of his future fall (cf. 1 Kings 11:1–9). 1 Kings 9:3. And the Lord said to him: I have heard your prayer and your petition, which you asked of Me; [I did everything according to your prayer]. I have consecrated this church, which you have built, so that My name may dwell there forever; and My eyes and My heart will be there always. 1 Kings 9:4. And if you walk before Me, as your father David walked, in purity of heart and uprightness, doing all that I have commanded you, and if you keep My statutes and My laws, 1 Kings 9:5. then I will establish your royal throne over Israel forever, as I spoke to your father David, saying, “You will never cease to sit on the throne of Israel.” The first half of Jehovah’s speech is His promise to remain in Solomon’s temple “forever” (Hebrew ad-olam v. 3), that is, until the coming of the Messiah, and to establish the dynasty of David on the throne (v. 5) under the condition of Solomon’s imitation of David (v. 4), this truly theocratic king. This promise, in content and meaning, closely resembles those previously given to Solomon (1 Kings 3:14,6:12). 1 Kings 9:6. If you and your sons turn away from Me and do not keep My commandments and My statutes which I have given you, and go and serve other gods and worship them, 1 Kings 9:7. then I will destroy Israel from the face of the land that I have given him, and the church that I have dedicated to my name I will cast away from before me, and Israel will be a byword and a laughing stock among all nations. 1 Kings 9:8. And about this high church, everyone passing by will be horrified and whistle, and say: “Why did the Lord do this to this land and to this church?” 1 Kings 9:9. And they will say: “Because they forsook the Lord their God, who brought their fathers out of the land of Egypt, and accepted other gods, and worshiped them and served them, for this the Lord brought all this disaster upon them.” (cf. 2 Chronicles 7:19–22). The second and main idea of ​​the revelation is expressed by Divine threats to Israel, its land and the church in the event of the Israelis being unfaithful to Jehovah and serving “other gods”; These threats are essentially identical to those announced to Israel by Moses (cf. Lev.26:14; Deut.8:19,28:15,37,29:23–26). This Divine sentence was fulfilled over the people and the church for the first time during the destruction of Jerusalem and the church and the captivity of the people by Nebuchadnezzar (about 539 BC) (2 Kings 25:9), finally, after Israel did not accept the Messiah - Christ the Savior, in 70 AD, when Jerusalem and the church were again destroyed and the Jewish people ceased to exist as an integral independent nationality. 1 Kings 9:10. At the end of twenty years, in which Solomon had built two houses, the house of the Lord and the king's house, 1 Kings 9:11. for which Hiram, king of Tire, delivered Solomon cedar trees and cypress trees and gold, according to his desire - King Solomon gave Hiram twenty cities in the land of Galilee. 1 Kings 9:12. And Hiram went out from Tire to see the cities that Solomon had given him, and he did not like them. 1 Kings 9:13. And he said: What are these cities which you, my brother, have given me? And he called them the land of Kabul, as they are called to this day. 1 Kings 9:14. And Hiram sent the king one hundred and twenty talents of gold. This section has no historical connection with the previous one. Despite the outward splendor and wealth of Solomon's reign, he obviously had no opportunity to otherwise reward Hiram, the king of Tyre, for his services during the construction (v. 11), (1 Kings 5:7-12; 2 Chron. 2:8-16), as by ceding to him part of the Israeli territory, in direct contradiction with the prohibition of the law from selling the land forever (Lev. 25:23), therefore, and alienating in any way part of it. Solomon gave Hiram “20 cities in the land of Galilee,” Heb. Galil (v. 11), LXX: Γαλιλάια, Vulg.: Galilaea. This is not the whole of Galilee in the later, New Testament sense - the region between Samaria in the south and Lebanon in the north (J. Josephus, War of the Jews III, 3, 1; (Luke 8:26,17:11; Acts 9:31); Onomastic. 320), but only the northernmost part of it, originally assigned to the tribe of Naphtali ( Joshua 20:7,21:32), but remained in the hands of the Canaanites, predominantly populated by them and therefore called “Galilee of the Gentiles” (Matthew 4:15). This could be some justification for Solomon's actions with the cities. However, located in a poor, uncultivated province, Hiram naturally did not like them, which he expressed in the name of the province by the name of Kabul (v. 13). According to the explanation of I. Flavius ​​(Jewish Ancients VIII, 5, 3), Kavul, Χάβαλον from Phoenician means “objectionable, unpleasant” (οὐκ ἀρέσκον). LXX transmit euros. Kavul then through its own. the name Χάβαλον, then through the name. opiov, Slav.: “limit [Havul]”, apparently bringing this name closer to the Hebrew. hebula (border, limit). The common meaning of the name Kavul is generally unclear. “My brother” (v. 13) in Hiram’s address to Solomon is not an expression of intimacy, but the language of diplomatic relations between ancient sovereigns (cf. 1 Kings 20:32; 1 Mac. 10:18, 11:30). In (2 Chronicles 8:2) it is said, on the contrary, that Hiram gave cities to Solomon and that the latter equipped them and settled the Israelites in them. Here (v. 14) - only about 120 talents of gold sent by Hiram to Solomon. 1 Kings 9:15. This is the order regarding the tax that King Solomon imposed to build the church of the Lord and his house, and Millo, and the wall of Jerusalem, Hazor, and Megiddo, and Gezer. 1 Kings 9:16. Pharaoh, the king of Egypt, came and took Gazer, and burned it with fire, and killed the Canaanites who lived in the city, and gave it as a dowry to his daughter, Solomon's wife. 1 Kings 9:17. And Solomon built Gazer and lower Bethoron, The reason for both Solomon’s material dependence on Hiram and the heavy tax that Solomon imposed on the people was the same: the many buildings he undertook; Moreover, the expression “build” (bana) when applied to entire cities, sometimes existing for a long time before, can mean a simple amendment, restoration, strengthening of the city. So, Solomon built, in addition to the church and palace, Millo, and the wall of Jerusalem, and Hazor, Megiddo and Gezer (v. 15). “Millo” (LXX: Μελὼ καὶ τὴν ἄκραν, slav.: “Melon and the edge”) - an embankment, a rampart, but also a fortress (which, for example, was in Shechem), (Judges 9:6,20); in Jerusalem, David founded such a fortress, perhaps strengthened the one that was still with the Jebusites (2 Kings 5:9; 1 Chronicles 11:8), while Solomon, apparently, more than once undertook the restoration of these fortifications (3 Kings 9:15,24,11:27); at the same time, he strengthened and, perhaps, expanded the wall of Jerusalem (1 Kings 3:1). “Gazor”, LXX: Ασσούρ, glor.: “Ashur”, is a city in the Naphtali tribe (Joshua 19:36), once the capital of the Canaanite king Jabin (Joshua 11:1; Judges 4:2), “Megiddo” (cf. 1 Kings 4:12) is an important strategic point at the entrance to the Jezreel Valley, the key to central and northern Palestine. “Gazer” or Gezer (LXX: Γαζερ, Εσερ) – a Levitical city on the western border of the tribe of Ephraim, near the Mediterranean Sea; once conquered by Joshua (Joshua 10:33,12:12,16:3), was not retained by the Jews (Judges 1:29) and was in the possession of the Canaanites until (v. 16) Pharaoh - Solomon's father-in-law, perhaps Ramses Miamun (according to the Cleric's assumption) - took it away from the Canaanites and gave it to Solomon as daughter's dowry (now Tell-Gezer) (v. 17). Solomon built Gezer and nearby Bethhoron (Bet-khoron, Βαιθωρών), called the lower one; in (Joshua 16:5,21:22) upper Bethoron is mentioned, and according to (2 Chron.8:5) Solomon built both Bethorons, upper and lower, both in the tribe of Ephraim, now Belt-Ur (Robinson. Palastin, III, 273). 1 Kings 9:18. and Baalath and Tadmor in the wilderness, "Baalaf" - in the tribe of Dan (Joshua 19:44) not far from Gezer and Bethhoron (cf. I. Flav. Jewish Ancients VII, 6, 1). “Thadmor” (Thadmor, LXX: Θωμώθ, Onomastic. 515: according to Eusebius: Θερμώθ; according to Blessed Jerome: Thermoth) – according to assumption, “a large rich city between Euphrates and Damascus” (Keil), in the mountains of Lebanon, present-day Baalbek (I. Flav. Judean Ancient. VII, 6, 1). This assumption may be supported by the fact that in the ketib of the Masoretic text the name Fadmor is written: Tamar (own palm): Palmyra-Baalbek. But in a parallel place (2 Chron. 8:4) there is Thadmor, as the ancient translations and the Massoretic qeri 9 in Kodd read. 30, 113, 115, 246, 249, 251. The main thing that does not allow us to see Palmyra or Baalbek, a Syrian city, is that Solomon could not own this city due to the remoteness of its location from the border of his possessions. It is therefore more likely to look for “Tadmor in the wilderness” in the south of the kingdom of Solomon, especially since the prophet Ezekiel (Ezekiel 47:19,48:28) named a city of this name among the southern border cities of Palestine. 1 Kings 9:19. and all the cities for stores that Solomon had, and the cities for chariots, and the cities for cavalry, and all that Solomon wanted to build in Jerusalem and in Lebanon and in all the land of his possession. “Cities for supplies” - like the Egyptian Pithos and Rameses (Ex. 1:11; cf. 2 Chron. 8: 4, 17: 12), where there were grain warehouses or stores ( 2 Chron. 16: 4); “cities for chariots, and cities for cavalry”: Solomon’s cavalry and chariots were placed in different cities, the inhabitants of which maintained the cavalry and kept the chariots (1 Kings 4:26, 10:26). 1 Kings 9:20. All the people left of the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, the Jebusites, and the Girgashites, who were not of the children of Israel, 1 Kings 9:21. Solomon made their children who remained after them in the land, whom the children of Israel could not destroy, as quit-worshippers to this day. 1 Kings 9:22. Solomon did not make the children of Israel laborers, but they were his soldiers, his servants, his nobles, his captains, and the captains of his chariots and his horsemen. Conquered peoples and captives, according to the general custom of the East, were used for quitrent government work. Therefore, Solomon used all the Canaanites for constant hard work (1 Kings 5:15). Natural Jews were exempted from such work or, at least, supplied to such work in deliberate cases, such as during the construction of the church (1 Kings 5:13) or during the restoration of the city fortress (1 Kings 11:27), when the workers were Jews from the tribes of Ephraim and Manasseh (v. 28), which was the reason for Jeroboam’s rebellion. 1 Kings 9:23. Here are the main overseers of the Solomons’ work: those who controlled the people who carried out the work were five hundred and fifty. About the unequal number of overseers according to this verse, (1 Kings 5:16), as well as (2 Chronicles 2:18,8:10); see note. to (1 Kings 5:16). The difference in numbers is most likely explained by the truly unequal number of Solomon’s overseers at different times, depending on the unequal number and workers at work at one time or another. 1 Kings 9:24. Pharaoh's daughter moved from the city of David to her house, which Solomon built for her; then he built Millo. Sn. Art. 15 and (1 Kings 3:1). The motivation for settling Solomon's wife, the daughter of Pharaoh, in a special palace in (2 Chronicles 8:11) indicates Solomon's reverent fear that the holiness of the house of David, which lay near the church, would not be offended by the settlement of a woman. 1 Kings 9:25. And Solomon offered burnt offerings and peace offerings three times a year on the altar that he built to the Lord, and he burnt incense on it before the Lord. And he finished building the house. From the series of ordinary sacrifices of Solomon, the sacrifices that stand out are those offered to him three times a year, that is, on the great holidays of the Hebrew church year: Passover, Pentecost and Tabernacles (2 Chronicles 8:12–13). 1 Kings 9:26. King Solomon also made a ship in Ezion-geber, which is near Elath, on the shore of the Red Sea, in the land of Edom. 1 Kings 9:27. And Hiram sent on the ship of his subjects the shipmen who knew the sea, with the subjects of Solomon; 1 Kings 9:28. and they went to Ophir, and took from there four hundred and twenty talents of gold, and brought it to King Solomon. To cover the numerous costs of construction and others, Solomon found a completely unknown source of state income: maritime trade, of course, under the leadership of seafarers famous in the ancient world - the Phoenicians (v. 27). About such an unprecedented enterprise of Solomon, St. the writer speaks in detail here and below (1 Kings 10:11,22); Wed (2 Chronicles 8:17–18,9:21). The place where the ship was built, or rather the fleet (in Hebrew they mean fleet, and in Hebrew ship is oniya), cf. (Prov. 30:19), setting off on a long voyage, is defined by two cities: 1) “Ezion-Geber” (LXX: Γασιων Γαβερ glav.: “Gasion of Gaver”), an Edomite port at the north-eastern gulf, the so-called Elanite, Black or Red Sea (Heb. Yam-Suf, i.e. “reed sea” - from the abundance of reeds along its shores); this area became known to the Jews from the time of their wanderings in the desert (Num. 33:35; Deut. 2:8), (cf. Blessed Theodoret, question 31). Near Ezion-Geber was also “Elath” (LXX: Αιλαθ), cf. (Deut.2:8); the city after which the bay was called Elanite. David took this port city from the Edomites (2 Samuel 8:14); subsequently Uzziah strengthened it (2 Kings 14:22), but under Ahaz, Elath was conquered from the Jews by Rezin of Syria in favor of the Edomites (2 Kings 16:6). Later Elath was called Elana, otherwise Berenice (I. Flav. VIII, 6, 4; Onomast 423; Robinson 279), now Akaba. Elath, mainly before Ezion-Geber, had an important commercial significance and therefore became the departure point for the Jewish merchant fleet to the mysterious gold-bearing country "Ophir" (LXX: Ωφείρ, Σωφείρ, etc.). They tried to determine the position of the latter partly by the consonance of this name with various areas of the globe, partly on the basis of goods brought from Ophir. Ophir was believed: 1) in India (I. Flav. Jewish Ancients. VIII, 6, 4; Blessed Theodoret, question 32 and many new researchers), and Ophir was brought closer to the city of Supara on the western coast of the East Indies or with the city of Abgira - on the east. But the very convergence of such different names is doubtful; then there was no gold in India; finally, flights to India are unlikely due to their remoteness; 2) in East Africa, where the city of Sofala was on the coast opposite Madagascar. But the acquaintance of the Jews and even the Phoenicians with East Africa is subject to even greater doubt; 3) in South Arabia: this assumption is supported by the fact that in (Gen. 10:26,29) Ophir, one of the descendants of Joktan, is the ancestor of the Arab tribes (along with Sheba and Havilah). This assumption is justified by Jewish and Christian tradition (Onomastic. 924). The proximity of this area from Elath did not prevent the Jewish fleet from spending 3 years on one voyage (1 Kings 10:22): it is not known how long the fleet was stationed in Ophir. From Ophir the fleet brought 420 (according to 2 Chronicles 8:18 - 450) talents of gold. After the consecration of the church, the Midrash says, Solomon celebrated his marriage with the daughter of Pharaoh: due to the licentious joy that reigned at the wedding feast, Solomon overslept the time for the morning sacrifice, and, moreover, deprived the people of the opportunity to bring it, since the keys to the church were kept by Solomon. In general, according to tradition, the moment of the consecration of the church was also the beginning of Solomon’s apostasy Qeri and ketib are marks in euros. manuscripts of the biblical text belonging to Jewish critics of the text; “keri” shows how to read the word more correctly; “ketib” – what is the most likely spelling of the questionable word You might be interested in: