1 Kings 9:16

Translation
King James Version
For Pharaoh king of Egypt had gone up, and taken Gezer, and burnt it with fire, and slain the Canaanites that dwelt in the city, and given it for a present unto his daughter, Solomon's wife.
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KJV (with Strong's)
For Pharaoh H6547 king H4428 of Egypt H4714 had gone up H5927, and taken H3920 Gezer H1507, and burnt H8313 it with fire H784, and slain H2026 the Canaanites H3669 that dwelt H3427 in the city H5892, and given H5414 it for a present H7964 unto his daughter H1323, Solomon's H8010 wife H802.
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Complete Jewish Bible
Pharaoh king of Egypt had gone up, taken Gezer, burned it to the ground and killed the Kena'ani living in the city; then he had given it as a dowry for his daughter, Shlomo's wife.
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Berean Standard Bible
Pharaoh king of Egypt had attacked and captured Gezer. He had set it on fire, killed the Canaanites who lived in the city, and given it as a dowry to his daughter, Solomon’s wife.
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American Standard Version
Pharaoh king of Egypt had gone up, and taken Gezer, and burnt it with fire, and slain the Canaanites that dwelt in the city, and given it for a portion unto his daughter, Solomon’s wife.
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World English Bible Messianic
Pharaoh king of Egypt had gone up, and taken Gezer, and burnt it with fire, and slain the Canaanites who lived in the city, and given it for a portion to his daughter, Solomon’s wife.
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Geneva Bible (1599)
Pharaoh King of Egypt had come vp, and taken Gezer, and burnt it with fire, and slew the Canaanites, that dwelt in the citie, and gaue it for a present vnto his daughter Salomons wife.
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Young's Literal Translation
(Pharaoh king of Egypt hath gone up and doth capture Gezer, and doth burn it with fire, and the Canaanite who is dwelling in the city he hath slain, and giveth it with presents to his daughter, wife of Solomon.)
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See also
1 Kings 3:11 Kings 9:241 Kings 7:8Joshua 16:10
See on the biblical-era map
City Plan: Jerusalem in the Time of Solomon
City Plan: Jerusalem in the Time of Solomon View full PDF
Solomon’s Building Projects
Solomon’s Building Projects View full PDF
The Construction of Solomon’s Temple
The Construction of Solomon’s Temple View full PDF

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In the KJVVerse 9,068 of 31,102

Study This Verse

SUMMARY

1 Kings 9:16 serves as a crucial parenthetical explanation within the broader narrative of Solomon's extensive building projects, detailing the unique and strategic acquisition of the city of Gezer. This verse illuminates a significant aspect of Solomon's foreign policy—a diplomatic marriage alliance with Pharaoh, king of Egypt—and underscores the geopolitical realities and Israel's elevated international standing during his reign. It highlights how a key strategic city came under Israelite control not through conquest, but as a "present," cementing a powerful political bond that would have far-reaching implications.

CONTEXT

  • Literary Context: This verse is strategically placed as an explanatory interjection within a broader section detailing Solomon's extensive building endeavors and his administrative organization, particularly his forced labor (corvée) system (compare 1 Kings 9:15 with 1 Kings 9:20-22). Immediately preceding it, 1 Kings 9:15 lists several cities Solomon built or fortified, including Gezer. Verse 16 then interrupts the flow to provide essential background, clarifying how Gezer came into Solomon's possession—not through his own military conquest, but through a prior event involving Pharaoh. Following this explanation, 1 Kings 9:17 resumes the narrative, stating that Solomon indeed rebuilt Gezer, implying its prior destruction. This parenthetical detail is vital for understanding the source of Solomon's control over this strategic city and the nature of his relationship with Egypt, which was first introduced with his marriage to Pharaoh's daughter in 1 Kings 3:1.
  • Historical & Cultural Context: In the ancient Near East, marriage alliances between royal houses were common and served as powerful diplomatic tools to secure peace, trade routes, and mutual defense. The union between Solomon and Pharaoh's daughter was highly unusual, as Egyptian pharaohs rarely gave their daughters in marriage to foreign rulers, typically only taking foreign princesses into their own harems. This fact alone speaks volumes about Israel's burgeoning power and prestige under Solomon, making it a formidable entity on the international stage. Gezer itself was a strategically vital city, situated on the Via Maris, a major international trade route connecting Egypt with Mesopotamia. Its destruction by Pharaoh and subsequent gifting as a dowry (or "present") underscores its immense value as a territorial asset and the depth of the diplomatic ties forged between Egypt and Israel, reflecting a significant shift in regional power dynamics.
  • Key Themes: The acquisition of Gezer through this marriage alliance highlights several key themes in the book of 1 Kings. Firstly, it exemplifies Political Alliances and Diplomacy as a cornerstone of Solomon's foreign policy, aiming to secure peace and prosperity without constant warfare. Secondly, it showcases Solomon's Wealth and Influence, as the ability to command such a significant "present" from a powerful Pharaoh indicates Israel's elevated status and Solomon's renowned wisdom and resources. Thirdly, there's an element of Divine Providence, as Pharaoh's actions of burning Gezer and slaying its Canaanite inhabitants, though driven by his own imperial agenda, inadvertently fulfilled a long-standing divine command to dispossess the Canaanites from the land (e.g., Deuteronomy 7:2). Finally, while initially beneficial, this marriage alliance with a foreign princess, particularly from Egypt, subtly Foreshadows Compromise. Such unions, especially with women who retained their foreign religious practices, would later prove to be a significant spiritual downfall for Solomon, as detailed in 1 Kings 11:1-8, where his many foreign wives turned his heart after other gods.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Present (Hebrew, shillûwach', H7964): This term (H7964) derives from a root meaning "to send" or "to dismiss," and in the plural, it can denote "presents" or "dower." In this context, it refers to a diplomatic gift or dowry. It signifies a strategic transfer of territory, not merely a personal token of affection, but a state-level offering that cemented the political and marital alliance between the two powerful nations. It underscores the transactional nature of ancient Near Eastern diplomacy, where land and cities were valuable commodities in royal exchanges.
  • Slain (Hebrew, hârag', H2026): The verb (H2026) means "to smite with deadly intent," "to kill," or "to murder." Its use here emphasizes the decisive and complete eradication of the Canaanite inhabitants of Gezer by Pharaoh's forces. This was not merely a defeat but a wholesale elimination, ensuring no lingering resistance or claim to the land, thus making the city truly "empty" and ready for its new Israelite ownership. This act, though by a pagan king, aligns with the divine mandate to dispossess the Canaanites.
  • Burnt (Hebrew, sâraph', H8313): The verb (H8313) means "to be on fire" or "to consume with fire." This detail indicates a total destruction of the city's existing structures, signifying a complete conquest and a clearing of the slate. It prepared Gezer for a complete rebuilding under Solomon, as mentioned in the subsequent verse, rather than merely occupying existing Canaanite fortifications. The act of burning also served as a powerful symbol of dominance and conquest in the ancient world.

Verse Breakdown

  • "[For] Pharaoh king of Egypt had gone up, and taken Gezer": This initial clause provides the background action, explaining the historical event that led to Gezer's transfer. The "For" (KJV) or "Indeed" (NIV) indicates this is an explanatory interjection, clarifying how Solomon came to possess Gezer. It highlights Pharaoh's military might and his successful campaign against Gezer, establishing the context for the city's subsequent acquisition by Solomon.
  • "and burnt it with fire, and slain the Canaanites that dwelt in the city": This part details the thoroughness and brutality of Pharaoh's conquest. The burning signifies complete destruction of the city's infrastructure, while the slaying of the inhabitants ensures no remaining population or claim, making the city a tabula rasa for its new owner. This act, though by a pagan king, inadvertently aligns with God's long-standing command for the dispossessing of the Canaanites from the Promised Land.
  • "and given it [for] a present unto his daughter, Solomon's wife": This final clause reveals the ultimate purpose and outcome of Pharaoh's conquest: the city was presented as a diplomatic gift, likely a dowry, to his daughter upon her marriage to King Solomon. This act solidified the powerful alliance between Egypt and Israel, demonstrating the high value placed on the union and the strategic importance of Gezer in securing the border and trade routes.

Literary Devices

The primary literary device at play in 1 Kings 9:16 is Parenthesis. The verse functions as an explanatory interjection, interrupting the direct flow of Solomon's building activities (as listed in 1 Kings 9:15 and 1 Kings 9:17) to provide crucial background information about how Gezer came into Solomon's possession. This allows the narrative to maintain focus on Solomon's reign while providing necessary historical context. There is also a strong element of Irony present; Pharaoh, a pagan king, in his pursuit of imperial and diplomatic goals, unknowingly fulfills a divine mandate to dispossess the Canaanites from the land, demonstrating God's sovereignty over the actions of all nations, even those hostile to His people. Furthermore, the very nature of this significant alliance, while seemingly a triumph for Solomon, serves as a subtle Foreshadowing of the spiritual compromises that would later plague his reign, particularly through his foreign wives, leading to his eventual spiritual decline.

THEOLOGICAL AND THEMATIC CONNECTIONS

1 Kings 9:16, though a seemingly minor historical detail, carries profound theological weight. It illustrates God's sovereign hand at work even through the actions of foreign, non-covenant nations. Pharaoh's conquest of Gezer and the slaying of its Canaanite inhabitants, while driven by geopolitical ambition, inadvertently served God's long-standing purpose of dispossessing the Canaanites from the Promised Land, a task Israel had often failed to complete (e.g., Judges 1:29). This demonstrates that God can utilize any agent, even those unaware of His will, to advance His divine plan. Furthermore, the verse subtly introduces the theme of the dangers of unholy alliances. While politically astute, Solomon's marriage to Pharaoh's daughter, a foreign princess, represents a step away from the covenant principles that warned against intermarriage with foreign nations due to the risk of idolatry (e.g., Deuteronomy 7:3-4). This seemingly beneficial alliance foreshadows the spiritual compromises that would ultimately lead to Solomon's downfall, reminding us that worldly wisdom, when divorced from divine wisdom, can lead to spiritual peril.

REFLECTION AND APPLICATION

The account of Gezer's acquisition through a diplomatic marriage offers a compelling case study in the tension between worldly wisdom and divine principles. Solomon, renowned for his wisdom, made a politically brilliant move, securing peace with a major regional power and gaining a strategic city without military cost. Yet, this alliance, rooted in human strategy and convenience, ultimately laid the groundwork for spiritual compromise. It prompts us to examine our own lives: where do we seek security and advantage? Are we tempted to make compromises, even seemingly minor ones, in our pursuit of success, stability, or acceptance? This verse reminds us that true security and lasting prosperity are found not in strategic human alliances or accumulation of power, but in unwavering obedience and devotion to God. Our choices, even those that appear beneficial on the surface, must be weighed against their potential spiritual cost and their alignment with God's will. We are called to prioritize God's kingdom and righteousness above all else, trusting that He will provide for our needs and guide our paths.

Questions for Reflection

  • In what areas of my life am I tempted to prioritize worldly wisdom or strategic advantage over spiritual principles?
  • What are the potential "hidden costs" or long-term spiritual consequences of seemingly beneficial compromises in my life?
  • How can I ensure that my pursuit of success or security remains rooted in obedience to God rather than human ingenuity alone?
  • How does God's sovereignty manifest in unexpected ways, even through the actions of those who do not acknowledge Him, and what does this teach me about His control?

FAQ

Why was Gezer considered such an important city in ancient times?

Answer: Gezer was strategically vital because of its location on the Via Maris, a major international trade route that connected Egypt in the south with Mesopotamia and Anatolia in the north. Controlling Gezer meant controlling access to and taxation of this crucial artery of commerce and military movement. Its elevated position also offered excellent defensive capabilities and a commanding view of the surrounding plains. Its importance is underscored by the fact that both Pharaoh and Solomon valued it highly, with Pharaoh destroying it to ensure its complete transfer and Solomon immediately rebuilding and fortifying it (as seen in 1 Kings 9:17).

Was it common for Egyptian Pharaohs to give cities as dowries or diplomatic gifts?

Answer: It was highly unusual for an Egyptian Pharaoh to give his daughter in marriage to a foreign ruler, let alone to include a city as a dowry or diplomatic gift. Typically, Pharaohs would receive foreign princesses into their harems as a sign of tribute or alliance, but they rarely sent their own daughters abroad. The fact that Pharaoh gave his daughter to Solomon, along with a strategic city like Gezer, speaks volumes about the immense power, wealth, and international standing of Solomon's kingdom at that time. It was an exceptional act, demonstrating the respect and strategic importance Egypt placed on its relationship with Israel.

Did God approve of Solomon's marriage to Pharaoh's daughter?

Answer: The biblical text does not explicitly state God's approval of this specific marriage. However, the broader Mosaic Law clearly prohibited intermarriage with foreign nations, particularly those who worshipped other gods, due to the risk of spiritual apostasy (e.g., Deuteronomy 7:3-4). While this marriage brought political stability and a strategic city, it also set a precedent for Solomon's later, more numerous foreign marriages, which ultimately led him to idolatry and spiritual decline, as detailed in 1 Kings 11:1-8. From a theological perspective, while God used Pharaoh's actions for His purposes, Solomon's choice to enter into such a covenant-breaking marriage was a step away from complete obedience, foreshadowing his eventual spiritual downfall.

CHRIST-CENTERED FULFILLMENT

The narrative of Solomon's acquisition of Gezer through a strategic marriage alliance, while showcasing his worldly wisdom and power, ultimately points to the superior wisdom and ultimate reign of Jesus Christ. Solomon sought peace and security through human alliances and the accumulation of wealth and territory, symbolized by the gift of Gezer. In contrast, Christ is our peace, not through political maneuvering or strategic marriages, but through His sacrificial death and resurrection, reconciling humanity to God and to one another (as proclaimed in Ephesians 2:14). Solomon's kingdom, built on human ingenuity and compromise, eventually fractured and fell due to the very foreign influences he embraced (1 Kings 11:9-13). Jesus, the true Son of David, establishes an eternal kingdom not through the acquisition of earthly cities as gifts, but by conquering sin and death, thereby acquiring a people for Himself through redemption (Colossians 1:13-14). The foreshadowing of compromise in Solomon's reign highlights the need for a perfect King who would never turn His heart from God, a King who is perfectly obedient and faithful, unlike Solomon. Christ, the Lamb of God, does not receive a city as a dowry; rather, He gives Himself as a ransom for many, inheriting all nations not through political gifts but through His cross and resurrection, fulfilling God's ultimate plan for the nations through the power of the Gospel (Matthew 28:18-20).

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Commentary on 1 Kings 9 verses 15–28

We have here a further account of Solomon's greatness.

I. His buildings. He raised a great levy both of men and money, because he projected a great deal of building, which would both employ many hands and put him to a vast expense, Kg1 9:15. And he was a wise builder, who sat down first, and counted the cost, and would not begin to build till he found himself able to finish. Perhaps there was some complaint of the heaviness of the taxes, which the historian excuses from the greatness of his undertakings. He raised it, not for war (as other princes), which would spend the blood of his subjects, but for building, which would require only their labour and purses. Perhaps David observed Solomon's genius to lie towards building, and foresaw he would have his head and hands full of it, when he penned that song of degrees for Solomon, which begins, Except the Lord build the house, those labour in vain that build it (Psa 127:1), directing him to acknowledge God in all his ways, and, by prayer and faith in his providence, to take him along with him in all his designs of this kind. And Solomon verily began his work at the right end, for he built God's house first, and finished that before he began his own; and then God blessed him, and he prospered in all his other buildings. If we begin with God, he will go on with us. Let the first-fruits be his, and the after-fruits will the more comfortably be ours, Mat 6:33. Solomon built a church first and then he was enabled to build houses, and cities, and walls. Those consult not their own interest that defer to the last what they design for pious uses. The further order in Solomon's buildings is observable. God's house first for religion, then his own for his own convenience, then a house for his wife, to which she removed as soon as it was ready for her (Kg1 9:24), then Millo, the town-house or guild-hall, then the wall of Jerusalem, the royal city, then some cities of note and strength in the country, which were decayed and unfortified, Hazor, Megiddo, etc. As he rebuilt these at his own charge, the inhabitants would be not only his subjects, but his tenants, which would increase the revenues of the crown for the benefit of his successors. Among the rest, he built Gezer, which Pharaoh took out of the hands of the Canaanites, and made a present of to his daughter, Solomon's wife, Kg1 9:16. See how God maketh the earth to help the woman. Solomon was not himself a warlike prince, but the king of Egypt, who was, took cities for him to build. Then he built cities for convenience, for store, for his chariots, and for his horsemen, Kg1 9:19. And, lastly, he built for pleasure in Lebanon, for his hunting perhaps, or other diversions there. Let piety begin, and profit proceed, and leave pleasure to the last.

II. His workmen and servants. In doing such great works, he must needs employ abundance of workmen. The honour of great men is borrowed from their inferiors, who do that which they have the credit of. 1. Solomon employed those who remained of the conquered and devoted nations in all the slavish work, Kg1 9:20, Kg1 9:21. We may suppose that they renounced their idolatry and submitted to Solomon's government, so that he could not, in honour, utterly destroy them, and they were so poor that he could not levy money on them; therefore he served himself of their labour. Herein he observed God's law (Lev 25:44, Thy bondmen shall be of the heathen), and fulfilled Noah's curse upon Canaan, A servant of servants shall he be unto his brethren, Gen 9:25. 2. He employed Israelites in the more creditable services (Kg1 9:22, Kg1 9:23): Of them he made no bondmen, for they were God's freemen, but he made them soldiers and courtiers, and gave them offices, as he saw them qualified, among his chariots and horsemen, appointing some to support the service of the inferior labourers. Thus he preserved the dignity and liberty of Israel and honoured their relation to God as a kingdom of priests.

III. His piety and devotion (Kg1 9:25): Three times in a year he offered burnt-offerings extraordinary (namely, at the three yearly feasts, the passover, pentecost, and feast of tabernacles) in honour of the divine institution, besides what he offered at other times, both statedly and upon special occasions. With his sacrifices he burnt incense, not himself (that was king Uzziah's crime), but the priest for him, at his charge, and for his particular use. It is said, He offered on the altar which he himself built. He took care to build it, and then, 1. He himself made use of it. Many will assist the devotions of others that neglect their own. Solomon did not think his building an altar would excuse him from sacrificing, but rather engage him the more to it. 2. He himself had the benefit and comfort of it. Whatever pains we take, for the support of religion, to the glory of God and the edification of others, we ourselves are likely to have the advantage of it.

IV. His merchandise. He built a fleet of trading ships at Ezion-geber (Kg1 9:26), a port on the coast of the Red Sea, the furthest stage of the Israelites when they wandered in the wilderness, Num 33:35. Probably that wilderness now began to be peopled by the Edomites, which it was not then. To them this port had belonged, but, David having subdued the Edomites, it now pertained to the crown of Judah. The fleet traded to Ophir in the East Indies, supposed to be that which is now called Ceylon. Gold was the commodity traded for, substantial wealth. It should seem, Solomon had before been Hiram's partner, or put a venture into his ships, which made him a rich return of 120 talents (Kg1 9:14), which encouraged him to build a fleet of his own. The success of others in any employment should quicken our industry; for in all labour there is profit. Solomon sent his own servants as factors, and merchants, and super-cargoes, but hired Tyrians for sailors, for they had knowledge of the sea, Kg1 9:27. Thus one nation needs another, Providence so ordering it that there may be mutual commerce and assistance; for not only as Christians, but as men, we are members one of another. The fleet brought home to Solomon 420 talents of gold, Kg1 9:28. Canaan, the holy land, the glory of all lands, had no gold in it, which teaches us that that part of the wealth of this world which is for hoarding and trading is not the best part of it, but that which is more immediately for the present support and comfort of life, our own and others'; such were the productions of Canaan. Solomon got much by his merchandise, but, it should seem, David got much more by his conquests. What were Solomon's 420 talents to David's 100,000 talents of gold? Ch1 22:14; Ch1 29:4. Solomon got much by his merchandise, and yet has directed us to a better trade, within reach of the poorest, having assured us from his own experience of both that the merchandise of wisdom is better than the merchandise of silver and the gain thereof than fine gold, Pro 3:14.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–28. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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