>The story of Solomon as presented by the Chronicler (Chr) is inspired by the narratives found in 1 Kings. The description of Solomon’s reign provides continuity with the reign of David and affirms that God’s promise to David was fulfilled in the reign of his son and in the construction of the temple. Chronicles presents a more positive depiction of Solomon’s reign than the book of Kings. A major portion of the narrative about Solomon’s reign is dedicated to events related to the construction of the temple. This dominant theme in the Solomonic narrative is seen as the realization of the promise made to David and the culmination of David’s preparation for the building of the temple. The Chr also focuses on Solomon’s wisdom and wealth. These gifts were given to him to prove the Chr’s agenda that Solomon was blessed because of his obedience. In 1 Chr 29:25 it is said of Solomon that “the LORD highly exalted Solomon in the sight of all Israel and bestowed on him royal splendor such as no king over Israel ever had before.” Because of Solomon’s obedience, God blessed him with wealth and wisdom, which he used to build the temple.

1:1-6 / The Chr begins his narrative about Solomon’s reign by introducing
him as the son of David. This introduction emphasizes that Solomon is continuing David’s work and that in him God was establishing David’s house. According to the Chr, Solomon’s reign began with a religious pilgrimage to the holy place at Gibeon. This pilgrimage occurred after Solomon established himself firmly over his kingdom (v.1). The establishment of the kingdom in Solomon’s hand (cf. 1 Kgs 2:46b) may reflect the problems Solomon had in his struggle against Adonijah, his older brother (1 Kgs 1:1-2:46). The same phrase is used to describe the beginning of the reign of Rehoboam (12:13), Abijah (13:21), Jehoshaphat (17:1), and Jehoram (21:4). This expression is used by the Chr to indicate that a new king assumed the throne after overcoming some opposition. The religious focus of the Chr is evident in his declaration that the LORD was with Solomon and that he greatly blessed him.

Because the Chr omits Solomon’s struggle with Adonijah, Solomon’s first act as king becomes his visit to the high place at Gibeon (v.3). The narrative in Chronicles differs slightly from 1 Kgs 3:4-15. The book of Kings presents the visit to Gibeon as a personal pilgrimage of the new king. The Chr, however, says that Solomon went to Gibeon with all the leaders in Israel (v.2). These leaders represented the tribal organization of early Israel (cf. 1 Chr 28:1). Among these leaders were the commanders of thousands (1 Chr 13:1), commanders of hundreds (1 Chr 13:1), judges (1 Chr 17:8), the leaders in Israel (1 Chr 11:3), and the heads of families (1 Chr 15:2). These leaders represented all Israel. Solomon led the whole assembly in this religious pilgrimage. At Gibeon, Solomon and the assembly worshiped the LORD and inquired of him (v.5). While Kings says that Gibeon “was the most important high place” (1 Kgs 3:4), the Chr defends Gibeon as a proper place of worship by saying that the Tent of Meeting and the altar of bronze made by Bezalel, ben Uri ben Hur, under the direction of Moses were in Gibeon (Exod. 40:17-19; 1 Chr 16:39-40; 21:29). The Ark was in Jerusalem under the tent David had made when he brought the Ark of God from Kiriath Jearim (1 Chr 15:1). Solomon offered a large offering upon the bronze altar. The large number, a thousand, may be a hyperbole used by the Chr to show Solomon’s dedication to the worship of God. On this occasion, the Chr uses a large number in order to magnify Solomon’s devotion to God. The Chr says that Solomon went up to the bronze altar, and offered sacrifices before Yahweh (v.6). This expression, missing in 1 Kings, affirms that Solomon acted as a priest at this occasion (cf. JPS: “Solomon ascended the bronze altar”).

1:7-13 / The theophany narrative in vv.7-13 is an abbreviation of 1 Kgs 3:3-
15. There are several differences between Kings and Chronicles. The Chr does not mention that God appeared to Solomon in a dream, although that may be implied in the fact that the theophany occurred at night. In the postexilic period dreams had fallen into disrepute because of past abuse (cf. Jer 23:23-28). The Chr omits Solomon’s statement that he was a “little child” maybe in an effort to present Solomon as a capable leader. The Chr also omits God’s exhortation to Solomon to obey the law (1 Kgs 3:14). This omission may reflect the Chr’s view that Solomon had already been exhorted by David to keep the law (1 Chr 22:13). God appeared to Solomon and offered to grant him any request to help him discharge his duties as king and govern the people (v.7), which God identifies as my people (v. 11). God’s words to Solomon serve to emphasize that Solomon’s rule over Israel was divinely ordained. Solomon acknowledged God’s great kindness toward his father (v. 8) and requested that God confirm his promise to David. The reference to the people being as numerous as the dust of the earth (v.9) is a reference to the promise God made to Abraham (Gen 13:16) and to Jacob (Gen 28:14). Instead of power and possessions, Solomon asked for wisdom and knowledge to rule over the people (v.10). “Wisdom” refers to the ability to rule righteously. “Knowledge” means the intellectual discernment to make right decisions. The promise Solomon alluded to in his request (v. 9) refers to God’s promise made to David in 1 Chronicle 17. God’s promise assured David that one of his sons would succeed him (1 Kgs 17:11) and that he would build a house for God (1 Kgs 17:12). God granted Solomon what he had requested and in addition promised to bless and prosper him with the wealth, riches and honor which he did not request (v. 11). The Chr wants to emphasize that Solomon’s wealth and wisdom are the result of his obedience to God. After worshiping the LORD at Gibeon, Solomon returned to Jerusalem and reigned over all Israel. The Chr omits Solomon’s sacrificing before the Ark after he returned to Jerusalem (1 Kgs 3:15).

1:14-17 / The accumulation of great wealth by Solomon was seen as the
fulfillment of God’s promise. God had promised to give Solomon great wealth and now the Chr describes it. Solomon had 1,400 chariots and 12,000 horses or horsemen (the Hebrew word Päräšîm can be translated either as horses or horsemen). According to 2 Chr 9:25 Solomon had 4,000 stalls for his horses and chariots. Solomon placed some of the horses and chariots in Jerusalem and in chariot cities he had built for them throughout Israel. Megiddo, Hazor, and Gezer have been identified as Solomon’s chariot cities, but this identification has been questioned by some archaeologists. Archaeologists question whether the structures at Megiddo are to be identified as stables or storehouses. They also question whether these structures should be associated with Solomon or be assigned to Ahab, king of Israel.

Solomon accumulated his wealth by acting as a merchant. He imported chariots from Egypt and horses from Egypt and from Kue, a region in southeast Asia Minor identified with Cilicia. Solomon sold the horses and chariots to all the kings of the Hittites and of the Arameans. The Hittites were an Indo-European people who occupied most of the central Anatolian plateau (modern Turkey). The Arameans consisted of a confederation of city-states who flourished at the end of the second millennium in the area occupied by modern day Syria. Chariots were probably introduced into Egypt by the Hyksos about 1800 BCE. These chariots were usually drawn by two horses. The price of a chariot was six hundred shekels of silver and the price of a horse was a hundred and fifty shekels. Thus, a chariot cost four times the price of a horse. Solomon became so rich with his commercial ventures that it was said that silver and gold became as common as the stones in the hills of Israel and the expensive cedar became as plentiful as the sycamore-fig trees found in the Shephelah, the low foothills of Judah (cf. 1 Kgs 10:27; 1 Chr 27:28). The Chr does not criticize Solomon for accumulating wealth, rather he received favorable approval because his role in international trade brought him wealth, riches, and honor. Thus, the Chr is emphasizing that Solomon’s riches were the result of God’s blessings because Solomon’s wealth was to be used in the building of the Temple.

1:1 / Established himself. The NIV translation implies that Solomon’s
accession to the throne came after he overcame the political struggles with Adonijah. The KJV’s translation, “was strengthened in his kingdom” suggests that it was the LORD who placed Solomon on the throne. The words the LORD his God was with him emphasize the LORD’s role in giving Solomon the throne.

1:3 / Assembly. The Hebrew word qāhāl is used to designate a gathering or an
assembly of any sort but the word is used more often to designate an assembly gathered together for religious purposes.

1:5 / Inquired of him. The text here is ambiguous. It could be translated
“inquired of it,” that is, the bronze altar. This is the translation adopted by the NRSV.

1:8 / Great kindness. The Hebrew word hesed, which is generally translated
great kindness, mercy, and steadfast love means loyalty and it refers to a deep commitment that comes out of a covenant obligation.

Claude Mariottini
Professor of Old Testament
Northern Baptist Seminary

Tags: Solomon