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Ixix. 7, 8); in so far, however, as man is then re- | instance “is adduced by Robertson from an Indian mored entirely from the sensible and outward book. A woman in bathing left her child on the world, and is in the condition of a pure psychical bank of a pond. A female demon who was passintuition, he can, more than in the natural, wakeful ing by carried it off. Both appear before the condition, become a more receptive soil for divine goddess with their claims. She commands that influences and communications. Hence, in Ecclesi- each shall seize an arm and a leg and pull at it. asticus xxxi. (xxxiv.) 2 sq., while the nothingness of The mother of the child is recognised by her redreams is taught, yet in ver. 6 this statement fol. fusal” (Philippson). Solomon demonstrated his lows: ēdy i Tapà iplotov [sc. Tà évÚTVIA] áro- capacity as judge in the case in hand, in so far σταλή έν επισκοπή, μη δώς εις αυτά την καρδίαν σου. | especially that, in the absence of witnesses and of Dreams of the latter description are placed, conse- outward means of proof, he knew how to bring quently, on a level with prophecy and visions, the secret truth to light in such way as to conwhich are the operation of the man of Jehovah since the contestants themselves. The words of

Prov. xvi. 10 are here confirmed. While Niemeyer, (Joel iii. 1). But these invariably presuppose a cer- in the judgment of Solomon, recognises, if not tain spiritual temper upon the part of the dreamer. “God's wisdom," at least “rapid decision, pres" The prophetic dream of the night, as a rule, is con-ence of mind, and an accurate insight into human nected with the moral reflections and presentiments nature,” other theologians of the illuminatiof the day" (Lange, on Gen. xx. 3). A soul directed period, have seen nothing more than "the protowards God and divine things in its wakeful state, ceeding of an Oriental despot, a fancy which would is peculiarly fitted, in the stillness of the night, in not do much to subserve the interests of a Euroits involuntary expressions, i. e., in its dreams, to pean prince” (G. L. Bauer in Keil on the place). receive purely spiritual, inwardly divine influences. He who judges so unwisely, only shows in the Such was the case with Solomon. His dream act, that in like or similar circumstances he would shows what then agitated and filled his soul, and scarcely have reached so wise a judgment as Solothat the festivity he then held was not an empty mon's. Little as Solomon's procedure may corre. political ceremony, but resulted from an actual re- spond to our present notions of the administration ligious need. An Adonijah, at his feast at the of justice, formally considered, nevertheless that spring Rogel (chap. i. 9–25), would never have which for all time remains the chief point was bern able to dream so. If ever dream contained not wanting, ver. 12—the divine gift of bringing nothing chimerical (visionary), it was Solomon's to light the secret, inward fact, and of awakening dream at Gibeon. [Bp. Hall, beautifully: "Solo- the sleeping conscience, so that falsehood and mismon worships God by day: God appears to Solo- representation vanish, and the truth comes forth. mon by night. Well may we look to enjoy God Without this gift all forms and rules of investi. when we have served him.-E. H.]

gation avail nothing; yea, as experience has 80 4. The prayer of Solomon unites in itself all often shown, they serve to pervert the conscience that belongs to a true prayer. It affords evidence and to conceal the truth. especially of the genuine theocratic spirit in which this son of David had been educated, and was now entering upon his royal office. He recognises the

HOMILETICAL AND PRACTICAL greatness of the task to be the king of the people which Jehovah has chosen from among all peoples Ver. 1. CRAMER: Although marriage with perof the earth, and his first and greatest anxiety is sons of unlike faith be allowed, and is in itself no to comply with this demand. He feels that he, sin (1 Cor. vii. 14), it is, nevertheless, better that especially in his youth and inexperience, cannot do one avoid it, because the unbelieving perverts the this of his own strength, and he prays for enlight- believer more frequently than the believer converts coment from on high, not so much for himself as the unbeliever.-STARKE: God has the hearts of all for the sake of the people. It is not his own merit men in His hands, and can bring it to pass that which gives him courage for this prayer, but they who have been inimical to us, and have despishe rests it upon the divine grace and mercy which ed us, shall hold us in great honor (Prov. xvi. 7; his father had so richly experienced. His words Gen. xxxi. 24). -As soon as Solomon saw his existare not many, but the few he utters are the ex ence secured, he proceeded to matrimony.-Ver. pression of a living, child-like faith, as simple and 244. Solomon's Sacrificial Festivity: (a) When he substantial as it is inward and true.

celebrated it (at the beginning of his reign to re5. The history of the two women "is genuinely turn thanks for the past assistance of God, and to Oriental, in which we must dismiss from our minds implore its continuance); (b) where he kept it (upon wholly, our forms of justice and processes of proof: the high place at Gibeon, because no temple was since an accurate, striking flash, which solves the built as yet: the place of prayer in the Old and in difficulty, in living, immediate insight with one the New Testament).—Though God dwell not in stroke, as with the sharpness of a sword, is far loftier temples built by human hands, yet it is needful than a regular consideration and balancing of the for each congregation to have an house, where with grounds advanced, for and against. Therefore, this one mouth it praises the name of the Lord. Where risdom, as belonging to the period, to the land, and this need is not felt, there is a defect in faith and to the whole people, must be looked upon as a high love for the Lord. Ver. 3. He loved the Lord. gift of God, as, indeed, it actually was" (Gerlach). This is the best and greatest thing that can be Examples of similar judicial decision are not want- said of a man. So, every one who loves the world, ing in antiquity. Grotius observes: Non dissimile has not in him the love of the Father: this is only illud Ariopharnis regis Thracum, qui de tribus filios where God is loved above all things, His word ob. se Cimmeriorum regis dicentibus eum pro filio habuit, served, and His commandments fulfilled with joy qui jussus cadaver patris jaculis noluerat, incessere. and delight (1 John ii. 5, 15; v. 3). Happy is he One historia est apud Siculum Diodorum. Another who, to the question of the Lord : Lovest thou me 9

can return the answer of Peter (John xxi. 17). I the splendor of their position (Hoheit); but they Because Solomon loved the Lord he honored also are God's people, and as such, are to be governed his father, and walked in his ways. The want of and judged. filial piety in our day comes from want of love to Ver. 11-14. The granting of Solomon's prayer the Lord. --Ver. 4. If we should begin our daily teaches and assures us : (a) That God grants more work with the sacrifice of our prayer, how much than they request, over and above praying and more our life's calling, and every weighty under- understanding, to those who call upon him with taking upon which our own and the well-being of earnestness, and for spiritual gifts (Eph. iii. 20; other men depends (God grant it, He who can Matt. vi. 33); (b) that God gives to him upon whom help, &c.).

He confers an office, that is, to one who does not Vers. 5–15. The Prayer of Solomnon: (a) Its rush into an office or calling, but is called thereto contents (ver. 6-9); (6) its answer (ver. 10–14). — by God, the necessary understanding, if he humbly Ver. 5. STARKE: Those who love God (ver. 3), seek it.—Where there is wisdom, there comes, God loves in return, and reveals himself to them indeed, also gold and silver (Prov. iii. 16 sg.), but (John xiv. 21).-HALL: The night cannot be not the reverse.- Ver. 15. HALL: A heart colo otherwise than holy to him whom the previous scious in itself of the living evidences of a speciai day has been holy.-In our dreams we often speak grace of God, cannot forbear feeling that it should and act in such way that we must be frightened, be anchenticated through outward signs, and espeupon awaking, at how much that is impure and cor- cially through munificence. rupt is still within us. Upon this account we Vers. 16–28: Lisco: Solomon's Wise Judg. should pray in the evening: Ahl may my soul in ment: (a) The question in dispute (vers. 16–22); sleeping also do that which is good, or, if I dream, (b) the decision (vers. 23—28).–Vers. 17–22. Such be it from thee, so that my senses even in sleep sin brings together, but it unites only for a short may acquire love for thee, &c. (Ps. Ixiii. 7).—[One time ; for it produces discord, wrangling, and is here reminded of Bp. Ken's beautiful evening controversy. Abiding peace dwells only in the hymn: Glory to thee, my God, this night." house where the God of peace binds hearts toE. H.]-A dream like Solomon's does not happen gether.-IIe who takes from the heart of a mother when the day just past has been spent in revel her child, or estranges or deprives her, will not and riot, in gross or in refined sin.—Lisco: What escape the righteous tribunal of the judge to whom happened here in dream, Christ commands in the mother (las mutterherz) calls and appeals."Our Father."-STARKE: God well knew what Litigation is generally associated with envy, falseSolomon needed; but he bid him ask, (1) to show hood, and unrighteousness, hence the Lord says, how negligent men are in praying for what is be ready, &c. (Matt. v. 25; Luke xii. 58).—Ver. 26. spiritual; (2) that he would only bestow His gists If an immoral woman be merciful for the son of in the ordinance of prayer; (3) that great person- her body, and cannot forget her little child (kindages might have an example of what they should leins), how much more should every Christian ask of God, above all others. Ask what I shall give mother be ready to offer, when necessary, the thee: (a) a test-word, for as man wishes and heaviest sacrifice to deliver her ciuild from moral prays, so does he show of whose spirit he is the ruin.-SEILER: If in the hearts of sinners the love child (Ps. cxxxix. 23); (b) a word of warning, for of father and mother be so strong, how strong must we not only may, but we should also ask for all the fatherly love of God be (Isai. xlix. 15) ?—Envy which we have most at heart (Ps. xxxvii. 4).- hardens all human feeling, and makes one hard Ver. 6–10. When is our prayer pleasing to God? and heartless.-Ver. 27. When a child, apparently (a) When we pray in the feeling of our weakness given over to death, is restored to its parents by and helplessness, and in confidence in the mercy divine providence, so much the more must their of God and His promises; ) when before all chief solicitude be to educate and bring it up in the things we ask for spiritual blessings and gifts nurture and admonition of the Lord.— Not power (Matt. vi. 33; Eph. i. 3).—The true wisdom for and force, not great pomp, and pride, and tyranny, which we have to ask God (James i. 5), does not but wisdom and righteousness, give to the governconsist in manifold and great knowledge, but in ment authority, and call forth genuine fear and the understanding of what is good and bad (Job the voluntary obedience of the people.--If it were xxviii. 28; James iii. 17; Eph. v. 17), and is a given to a Soiomon to bring to disgrace lying and fruit of the renewal of our mind (Rom. xii

. 2).-A misrepresentation, by judicial wisdom and knowruler who does not ask God for an obedient heart ledge of the human heart, and to deliver a righteous for himself, can and ought not to hope for or expect judgment, how much loss shall liars and hypocrites that his people will yield him a submissive heart. stand up under the tribunal of Him who could Youth, which as a rule places freedom in lawless- say, A greater than Solomon is here! who, without ness, needs before all things to ask God daily for an needing witnesses and judicial examination, will obedient heart.-Vers. 8, 9. PFAFF: Subjects are bring to light what is hidden in darkness (1 Cor. not simply creatures of the authorities, nor are they iv. 5), and before whose judgment-seat we must designod for the exercise of their pleasures and all appear (2 Cor. v. 10).

B.–Solomon's officers, household, and his high intellectual culture.

CHAP. IV. 1-34 (IV. 1; V. 14).

1, 2 So king Solomon was king over all Israel. And these were the princes 3 which he had; Azariah the son of Zadok the priest.' Elihoreph and Ahiah, the 4 sons of Shisha, scribes; Jehoshaphat the son of Ahilud, the recorder. And

Benaiah the son of Jehoiada was over the host: and Zadok and Abiathar were 5 the priests; and Azariah the son of Nathan was over the officers: and 6 Zabud the son of Nathan was principal officer, and the king's friend : : and

Ahishar was over the household : and Adoniram the son of Abda was over the

tribute. 7 And Solomon had twelve officers over all Israel, which provided victuals for 8 the king and his household: each man his month in a year made provision. And 9 these are their names : The son of Hur, in mount Ephraim: The son of Dekar, in 10 Makaz, and in Shaalbim, and Beth-shemesh, and Elon -beth-hanan : The son of 11 Hesed, in Aruboth; to him pertained Sochoh, and all the land of Hepher: The

son of Abinadab, in all the region [highlands '] of Dor; which had Taphath the 12 daughter of Solomon to wife : Baana the son of Ahilud; to him pertained Taa

nach and Megiddo, and all Beth-shean, which is by Zartanah beneath Jezreel,

from Bethshean to Abel-meholah, even unto the place that is beyond Jokneam 13 [Jokmeam] : The son of Geber, in Ramoth-gilead; to him pertained the towns of

Jair the son of Manasseh, which are in Gilead; o to him also pertained the region

of Argob, which is in Bashan, threescore great cities with walls and brazen bars : 14, 15 Abinadab the son of Iddo had Mahanair : Ahimaaz was in Naphtali; he 16 also took Basmath the daughter of Solomon to wife: Baanalı the son of Hushai 17 vas in Asher and in' Aloth: Jehoshaphat the son of Paruah, in Issachar: 18, 19 Shimei the son of Elah, in Benjamin : Geber the son of Uri was in the country

of Gilead, in the country of Sihon king of the Amorites, and of Og king of 20 Bashan; and he was the only officer which was in the land. Judah and Israel

were many, as the sand which is by the sea in multitude, eating and drinking

and making merry. 21 And Solomon reigned over all kingdoms from the river " unto the land of

the Philistines, and unto the border of Egypt: they brought presents, and 22 served Solomon all the days of his life. And Solomon's provision for one day

was thirty measures (cor] of fine flour, and threescore measures (cor) of meal. 23 Ten fat oxen, and twenty oxen out of the pastures, and a hundred sheep, be24 sides harts, and roebucks, and fallow deer," and fatted fowl. For he had

dominion over all the region on this side the river, from Tiphsah even to Azzah,

over all the kings on this side the river: and he had peace on all sides round 25 about him. And Judah and Israel dwelt safely, every man under his vine and 26 under his fig tree, from Dan even to Beersheba, all the days of Solomon. And

Solomon bad forty " thousand stalls of horses for his chariots, and twelve 27 thousand horsemen saddle-horses). And those officers provided victual for

king Solomon, and for all that came unto king Solomon's table, every man 28 in his month: they lacked nothing. Barley also and straw for the horses and

dromedaries [coursers 's] brought they unto the place where the officers were,

every man according to his charge. 29 And God gave Solomon wisdom and understanding exceeding much, and 30 largeness of heart, even as the sand that is on the sea shore. And Solomon's

wisdom excelled the wisdom of all the children of the east country, and all the 31 wisdom of Egypt. For he was wiser than all men; than Ethar the Ezrahite,

and Heman, and Chalcol, and Darda, the sons of Mahol: and his fame was in 32 all nations round about. And he spake three thousand proverbs: and his songs 33 were a thousand and five. And he spake of trees, from the cedar tree that is

in Lebanon even unto the hyssop that springeth out of the wall: he spake also

34 of beasts, and of fowl, and of creeping things, and of fishes. And there came

of all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom.16

TEXTUAL AND GRAMMATICAL

. זכור read זָבוּד for

unknown.

1 Ver. 2.-[Our author translates fan “ war der höchste” for reasons given in the Exeg. Com. Keil also takes the same view of the word. On the other hand, all the ancient VV. (the Vat. Sept., however, omits the word) give the usual rendering, priest; so also Luther, and the A. V. The question really turns upon which of the names, Azariah or Zadok, the word is to be placed in apposition with. By the Masoretic punctuation, by the Chald., and by the Sept., (o iepeús in the nominative), it is placed in apposition with Azariah, which, according to ver. 4, cannot be correct, if the translation priest be retained. Hence the adoption of the other sense by our author and Keil. But by the Vulg. (sacerdotis in the Gen.), by the Syr., and the A.V., it is placed in apposition with Zadok, and the difficulty is thus removed, while the ordinary sense of the word is retained. In this way, too, the absence of the 1 before Elihoreph is accounted for. The sense will then be, Azariah (the son of Zadok the priest) was one of the scribes with Eliboreph and Ahiah.

Ver. 3.-Three MSS., followed by the Sept., write jƏ in the singular, thus making Ahiah only the son of Shisha.

Ver. 5.-{Here again we have the same question of translation as in ver. 2, but differently solved in the A.V. The Heb. expression Son my? na imia 720p is rendered by the author as well as by Keil, in the same way as in the A.V. It is urged that you cannot be in apposition with Nathan because it is without the article (see Nordheimer's Heb. Gr., § 816). Admitting that the Heb. usage requires fo70 to be regarded as a predicate, it is further urged that it cannot mean priest, because Zadok and Abiathar were “the priests.” They certainly were the high-priests; but Zabod also may have been a priest. The Chald., Syr., and Vulg., all retain the sense of priest, and there seems no sufficient reason for rejecting it. *" Zabud, the son of Nathan, was a priest, and the king's friend." Twelve MSS. and the Syr.,

. * Ver. 9.-[Eleven MSS., followed by the Vulg, prefix the conjunction to ha; the Sept. supply its place by ews, and so our author translates. The Arab. uses the relative, “Elon which is in Beth-hanan." The locality is quite

• Ver. 11.– [Here, as in Josh. xi. 2; xii, 23, it is better to preserve the force of the Heb. nep, as in the author's verbion. The Vulg., Syr., Sept., and Arab. make it a part of the proper name.

& Ver. 18.-(The Vat. (not Alex.) Sept. omits the previous clause, and in each case, after the mention of the officer and his district, adds eis.

? Ver. 16.--[The Vulg., Sept., Syr., and Arab. make the preposition part of the name, and read Baaloth. This cannot be right. See Exeg. Com.

8 Ver. 17.-[The Vat. Sept. omits ver. 17 here, and gives it afterwards instead of the last clause of ver, 19. It also omits verses 20-36 (cf. chap. iii.). This whole list of proper names is variously inodified in the VV.

9 Ver. 20.-[Most pointed editions of the Heb. begin chap. v, at this point; so our author, and hence his note.-F. G.) The Sept., the Vulg., and Luther (also the A, V. and Walton's Polyglot] reckon chap. v. 1-14 as belonging to chap. iv., and begin chap. v. with its 15th verse. --Bähr.

10 Ver. 21.-[There is here no preposition in the Heb., although it is supplied in the parallel place, 2 Chron. is. 26. Dimene rany. The Chald. has made up the deficiency by translating “ from the river Euphrates unto the land of the Philistines and unto the border of Egypt," but the

Vulg: (a flumine terra Philisthium usque ad terminem Bgyptı), Syr., and Arab. reduce Solomon's empire to nothing. The Alex. Sept. has anò toù notauoll yns åndopvawv kaì ëws opiov 'Αιγύπτου.

11 Ver. 23. - Vulg., corvi ; Sept. (Alex.), črásbou. "Vulg., capric ; Sept. (Alex.), Sopráða. 740i Vulg. bubali ; Sept. (Alex.) omits. On 'as f. Rosenmüller's Bochart Hierozoicoro, 11. 808.

12 Ver. 26.— The parallel place 2 Chron. ix. 25 shows, that not Diya? but 174778 should be read, with which also Chron. x. 26 and 2 Chron. 1. 14 accord.—Bähr. [The author accordingly rightly translates “four thousand;" but there is no variation in the MSS. nor in the VV.

18 Ver. 28.– [Heb. w??, a superior kind of horse to the chariot-horses just mentioned. None of the VV. sustain the translation dromedaries. Keil translates " runners."

14 Ver. 31.-[The Vat. Sept. omits this clause. 15 Ver. 32.-(Sept.: five thousand.

16 Ver. 34.--{The Vat. Sept. here adds iii. 1, and continues: Tóre åvéßn Papaw Baordeùs 'ALYÚTTOV, xai apokatedáßero την Γαζέρ, και ενεπύρισεν αυτήν και τον Χανανίτης του κατοικούντα εν Μεργάβ· και έδωκεν αυτάς Φαραώ αποστολές θυγατρι αυτού γυναικί Σαλωμών, και Σαλωμών ωκοδόμησε την Γαζέρ.-F. G.]

EXEGETICAL AND CRITICAL.

It is true that a perfect accordance is obtained

by this arrangement of the text, which is partly Ver. 1. So king Solomon was, &c. According founded on the Septuagint; but the question is to Thenius, the section from chap. iv. 1 to 28 is whether the text, as it lies before us, is so disborrowed from two different sources, and the con- connected as to require such a forced alteration of tents of both are so woven together that the proper style. We must presu., pose the author possessed connection is now lost. Chap. iv. 2–19 may belong of enough understanding not to take what he found to the older and purely historical source; chap. iv. in good order, in his documentary sources, tear it 1 and 20 to the later traditional one, as may also apart, weave it together, and render the whole vers. 21, 24, 25, 26. "Vers. 22, 23, 27, 28 (probably without connection. In chaps. i.-iii. he related how in the following order: vers. 27, 28, 22, 23) con- Solomon's kingdom became established and retuin the continuation of the account of the func-spected; in chap. iv. he tells how it was constitionaries (taken from the more ancient source)." | tuted, and in what a well-ordered and flourishing

,לִפְרִים The

condition it was. Then he proceeds with the words / king's side, those whom we now name ministers, of ver. 1: So king Solomon was king over all Is- or privy counsellors. The word in ver. 5 must rael, 1. e., with the rule of Solomon over all Israel, necessarily have this meaning; where it stands such was its estate. Now comes the account of without the article, Zabud was oo. If now Azathe regular government and management of the entire realm, by the various civil officers of different degrees (vers. 2–19); then the court establish- riah is introduced in ver. 2 as ynən, wholly analoment, which represented the prosperous state of the gous to the way in which the high priest, conkingdom (22-28); and lastly, that of the extraor- trasted with the other priests, is absolutely man dinary acquirements of the king himself (29–34). The first section is very naturally followed (ver. 20) |(Exod. xxix. 30; Lev. xxi. 21; 1 Kings i. 8, 38; by remarks on the great population and prosperous 2 Kings xi. 9, 15, etc.), so is he designated as the condition of the kingdom; and this leads to the further remark (ver. 21) that Solomon's dominion first or chief of the secular o'ynd, upon which not only extended over the populous nation of Is- account he stands first in the list of the great office rael, but over the neighboring tribes, that were bearers. “Among the trusted privy counsellors of brought under tribute. His court establishment. the king, he held the first place” (Keil). It is not was equally brilliant, and it (vers. 22–28) corres- necessary to suppose that Zadok, whose son he was, ponded with his extended sovereignty (ver. 24), was the high-priest, for this name occurs very and with the peacefulness which his subjects en-often (2 Kings xv. 33; Neh. iii. 4_29; xiii. 13; xi. joyed (ver. 25). There is no want of connection in 11), as well as the name Azariah (1 Chron. v. 36– such a narrative.

40; ii. 39; 2 Kings xv. 30, &c.). Ver. 2. And these were the princes, the dig. Vers. 3–6. Elihoreph were scribes, &c. nitaries (comp. the double list of those under David, 2 Sam. viii. 16-18, and ibid. xx. 23-26, where they 100 means generally any one whose business it

as the are not, however, named Dinin), and there are two was to write or to count. more here. The order of the offices is different in highest civil officers, had, no doubt, the care of all each of the three lists, so that we cannot therefrom clerkly as well as financial matters; two are there. form an opinion of their rank. It is characteristic fore specified. — For the office of the app see that the military officers are named first in both of Introduc. & 2. It is plain that he was not the David's lists, and the civil offices are first in Solo-" highest minister of state," as Winer thinks, bemon's. The Jewish expounders, the Vulgate, Lu-cause he is not the first, but the third in the list. ther, and Thenius, take ynən in ver. 2 to be in the As the copula is wanting before Josaphat, we can

not conclude, with Thenius, that he was above the genitive case : Azariah, the son of Zadok the high priest; Elihoreph and Ahiah the sons of Shisha, PD, to whom Azariah must in that case also were scribes." But against this view are the ac- have belonged. Shisha must be the same as Shav. cents (silluk with sophpasuk), according to which, sha in 1 Chron. xviii. 16, and Seriah in 2 Sam. xviii. a new sentence begins with Elihoreph; also “the 7. The office of the father under David, passed to omission of the copula , before Elihoreph, which his two sons under Solomon.-For Benaiah see was absolutely necessary, if Azariah had been chap. ii. 35.-Ewald thinks the words: And Zadok joined in the same office with the brothers Eliho- and Abiathar (were) the priests a mere unnecessary reph and Ahiah" (Keil); finally, the son of the high- repetition of Sam. xx. 25, because, according to priest Zadok is named Ahimaaz in 2 Sam. xv. 27; chap. ii. 26 and 35, Solomon deposed Abiathar and Iviii. 27; and 1 Chron. vi. 8, 9, and then his son put Zadok in his place. However, there is no sufAzariah a must therefore certainly be translated ficient ground for this view. Abiathar is again inhere by: grandson. This, however, is not suitable troduced as a priest here, either " because he had here, because son is used six times consecutively officiated in the beginning of Solomon's reign in the following verses, so that we cannot under- (Philippson), or because, as Grotius remarks, though stand why the writer does not say the son of he was no longer re yet he was nomine high-priest, Ahimaaz." It was scarcely possible either for a and though the apxń was taken from him the lepwa grandson of the priest Zadok to have been old ovn nevertheless remained to him (Theodoret). ' It enough then to stand at the head of the body of is highly improbable that Solomon afterwards par

doned and restored him to office (Le Clerc).- Aza. high dignitaries. All things considered, abn must riah and Zabud (ver. 5) were not the sons of the here be understood like ramen, ver. 3, as predi- prophet Nathan (Thenius), but of the son of David,

mentioned in 2 Sam. v. 14, therefore Solomon's cate-nominative, according to the opinions of Pisca- nephews (Keil). The former had the officials enutor, Le Clerc, Keil, and others. We may not trans. merated in vers. 7–19 under him, the latter is deglate like Ewald and Bunsen: " Azariah, the son of Zadok, was the high-priest," for according to

ignated as

. ver. 4, Zadok himself, and also Abiathar, were; in a very modern way, and thinks it was a "spebut there never were three high-priests at the same cial house-priest" of the king's, "who was his petime. We are rather compelled, on the contrary, culiar minister in spiritual affairs." However, there to take jana in the sense it bears in 2 Sam. viii. 18, is no more mention of a priest here than in 2 Sam. and xx. 26, where it signifies a secular office. The viii. 18; nyn explains job, and both words form Chron. (i. 18, 17) gives instead of digna in the first together one conception; Zabud was a

Lu. Downyn, that is, the first at the ther's translation : the son of Nathan, the priest, is

Ewald looks on this .כֹּהֵן רֵעֶה הַמֶּלֶךְ

"privy

הַמֶּלֶךְ place

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