TRV
Translation
King James Version
And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which were not of the children of Israel,
Complete Jewish Bible
All the people still left from the Emori, Hitti, P'rizi, Hivi, and Y'vusi, who were not part of the people of Isra'el,
Berean Standard Bible
As for all the people who remained of the Amorites, Hittites, Perizzites, Hivites, and Jebusites (the people who were not Israelites)—
American Standard Version
As for all the people that were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not of the children of Israel;
World English Bible Messianic
As for all the people who were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not of the children of Israel;
Geneva Bible (1599)
Al the people that were left of the Amorites, Hittites, Perizzites, Hiuites, and Iebusites, which were not of the children of Israel:
Young's Literal Translation
The whole of the people that is left of the Amorite, the Hittite, the Perizzite, the Hivite, and the Jebusite, who are not of the sons of Israel--
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In the KJVVerse 9,072 of 31,102
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Commentary on 1 Kings 9 verses 15–28
15 ¶ And this is the reason of the levy which king Solomon raised; for to build the house of the LORD, and his own house, and Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer.
16 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.
17 And Solomon built Gezer, and Bethhoron the nether,
18 And Baalath, and Tadmor in the wilderness, in the land,
19 And all the cities of store that Solomon had, and cities for his chariots, and cities for his horsemen, and that which Solomon desired to build in Jerusalem, and in Lebanon, and in all the land of his dominion.
20 And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which were not of the children of Israel,
21 Their children that were left after them in the land, whom the children of Israel also were not able utterly to destroy, upon those did Solomon levy a tribute of bondservice unto this day.
22 But of the children of Israel did Solomon make no bondmen: but they were men of war, and his servants, and his princes, and his captains, and rulers of his chariots, and his horsemen.
23 These were the chief of the officers that were over Solomon's work, five hundred and fifty, which bare rule over the people that wrought in the work.
24 But Pharaoh's daughter came up out of the city of David unto her house which Solomon had built for her: then did he build Millo.
25 And three times in a year did Solomon offer burnt offerings and peace offerings upon the altar which he built unto the LORD, and he burnt incense upon the altar that was before the LORD. So he finished the house.
26 And king Solomon made a navy of ships in Eziongeber, which is beside Eloth, on the shore of the Red sea, in the land of Edom.
27 And Hiram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon.
28 And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought it to king Solomon.
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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SUMMARY
1 Kings 9:20 meticulously identifies the non-Israelite populations—specifically the Amorites, Hittites, Perizzites, Hivites, and Jebusites—who continued to reside within the Promised Land during King Solomon's reign. This verse serves as a critical demographic and historical marker, highlighting the enduring presence of these indigenous Canaanite groups who were not fully dispossessed by the children of Israel during the initial conquest, thereby setting the stage for Solomon's subsequent administrative policies regarding their forced labor.
CONTEXT
Literary Context: This verse is strategically placed within a significant narrative block in 1 Kings that details the culmination of Solomon's monumental building endeavors, including the magnificent Temple and his opulent royal palace, a colossal undertaking spanning twenty years (see 1 Kings 9:10). Immediately preceding this passage, the narrative recounts God's renewed covenant promises to Solomon, emphasizing the blessings contingent upon obedience and the severe consequences of disobedience (as found in 1 Kings 9:1-9). The explicit mention of these remaining foreign peoples in 1 Kings 9:20 functions as a crucial narrative bridge, directly leading into 1 Kings 9:21, which unveils Solomon's policy of conscripting them into forced labor. This transition effectively underscores Solomon's pragmatic governance and the persistent demographic realities of the land.
Historical & Cultural Context: From a historical standpoint, God had unequivocally commanded the Israelites, through Moses, to utterly dispossess and destroy these Canaanite nations from the land. This divine mandate was primarily driven by the imperative to prevent their idolatry and abominable practices from corrupting Israel's spiritual purity (refer to Deuteronomy 7:1-5 and Deuteronomy 20:16-18). However, the book of Judges repeatedly chronicles Israel's persistent failure to fully obey this divine injunction, resulting in the continued presence of these nations within their borders (e.g., Judges 1:21, Judges 1:27-36). By Solomon's era, generations later, these remnants persisted, albeit in a subdued state, often paying tribute or existing under Israelite suzerainty. Solomon's policy of forced labor for these subjugated groups aligns with common ancient Near Eastern practices, where conquered or tributary populations were routinely conscripted for large-scale state projects and infrastructure development.
Key Themes: This verse significantly contributes to several overarching themes pervasive throughout 1 Kings and the broader Deuteronomistic History. Firstly, it powerfully underscores the theme of The Unfinished Conquest and Incomplete Obedience, highlighting Israel's persistent failure to fully comply with God's command to clear the land of its indigenous inhabitants. The continued presence of the Amorites, Hittites, Perizzites, Hivites, and Jebusites serves as a tangible and stark reminder of the nation's spiritual shortcomings and compromises, a direct consequence of their disobedience. Secondly, it touches upon the theme of Divine Sovereignty and Human Agency, demonstrating how God, in His permissive will, can allow and even utilize human actions—even those stemming from imperfect obedience—to achieve broader redemptive purposes, such as the construction of the Temple, which was central to Israel's worship and God's presence among His people, and the development of the kingdom's infrastructure. Lastly, the verse subtly introduces the theme of Servitude and Subjugation, foreshadowing the fate of these non-Israelite groups, as the subsequent verse (1 Kings 9:21) reveals Solomon's policy of conscripting them into forced labor, a long-term consequence of Israel's partial obedience and a clear reflection of Solomon's administrative power and the hierarchical structure of his kingdom.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
1 Kings 9:20 skillfully employs several literary devices to convey its historical and theological significance. Enumeration is prominently featured through the explicit listing of the five Canaanite tribes (Amorites, Hittites, Perizzites, Hivites, and Jebusites). This precise cataloging emphasizes the specific, identifiable nature of these lingering populations, reinforcing the historical reality of their continued presence. Contrast is also powerfully evident, particularly in the phrase "which were not of the children of Israel," which sharply distinguishes these indigenous groups from the covenant people. This distinction sets the stage for the differing treatment they would receive under Solomon's administration compared to the Israelites. Furthermore, the verse functions as a form of Foreshadowing, subtly preparing the reader for the subsequent explanation in 1 Kings 9:21 regarding Solomon's policy of conscripting these remnants for forced labor. Lastly, it serves as a factual Historical Marker, grounding the narrative in the ongoing demographic and political realities of the land of Israel during Solomon's reign, reflecting the long-term consequences of Israel's partial obedience.
THEOLOGICAL AND THEMATIC CONNECTIONS
The continued presence of the Amorites, Hittites, Perizzites, Hivites, and Jebusites in Solomon's time, as explicitly noted in this verse, serves as a poignant theological reminder of Israel's incomplete obedience to God's clear commands regarding the disinheritance of the Canaanite nations. God had unequivocally warned that if Israel failed to drive them out, these nations would become "thorns in your sides and their gods will be a snare to you" (Numbers 33:55). This failure was not merely a military oversight but a profound spiritual compromise, leading to ongoing challenges to Israel's purity and fidelity to the covenant. The reality of these "remnants" in the land underscores a profound spiritual truth: incomplete obedience often leaves lingering elements that can hinder spiritual progress, compromise faithfulness, or become sources of future trouble. While Solomon pragmatically utilized them for his grand building projects, their very presence was a persistent testament to a foundational national sin and a symbol of unfulfilled divine mandate.
REFLECTION AND APPLICATION
1 Kings 9:20, though a historical detail from ancient Israel, offers a profound and enduring spiritual lesson for believers today. Just as the Canaanite nations were "left" in the Promised Land due to Israel's incomplete obedience, so too can "remnants" of ungodly habits, sinful strongholds, or worldly influences linger in our lives if we fail to fully obey God's call to spiritual transformation. These lingering issues, much like the Canaanites, can become persistent sources of temptation, compromise, or spiritual weakness, hindering our walk with God and our effectiveness in His kingdom. The narrative challenges us to engage in honest self-examination: are there areas where we have only partially surrendered to Christ, allowing "foreign" elements to remain rather than fully dispossessing them through the sanctifying power of the Holy Spirit? True spiritual freedom and profound growth come from a thorough and complete commitment to God's revealed will, ensuring that no "remnants" of the old self remain to compromise our devotion, dilute our testimony, or impede our service to the Lord.
Questions for Reflection
FAQ
Why were these specific groups still present in Solomon's time, despite God's command to drive them out?
Answer: These groups—the Amorites, Hittites, Perizzites, Hivites, and Jebusites—were remnants of the original Canaanite inhabitants of the land. Their continued presence in Solomon's era, generations after the initial conquest, was a direct consequence of Israel's repeated failure to fully obey God's command to utterly dispossess them, as extensively detailed in books like Deuteronomy 7 and Judges 1. The Israelites often made treaties with them, allowed them to remain for various pragmatic reasons, or simply failed to complete the conquest, leading to their continued existence as a "snare" and a "thorn" to Israel, just as God had warned in Numbers 33:55.
Does Solomon's use of these people for forced labor contradict God's earlier commands?
Answer: God's earlier commands were for the complete disinheritance and destruction of the Canaanite nations due to their pervasive idolatry and wickedness, aiming to preserve Israel's spiritual purity. However, Israel's failure to fully execute this command resulted in these populations remaining in the land. Solomon's action of conscripting them into forced labor (1 Kings 9:21) was a practical administrative response to this demographic reality. While it was not God's original intention for these nations to remain, their presence was a direct consequence of Israel's disobedience and incomplete conquest. Solomon, in his wisdom and pragmatism, utilized this subjugated population for his massive building projects, which included the Temple and his palace. This act highlights human agency and the consequences of incomplete obedience within the broader scope of God's permissive will, rather than a direct contradiction of the initial command, which had already been largely unfulfilled by previous generations.
CHRIST-CENTERED FULFILLMENT
The Old Testament narrative of Israel's incomplete conquest, vividly marked by the lingering presence of the Canaanite "remnants" in 1 Kings 9:20, powerfully foreshadows the profound need for a more complete and ultimate spiritual conquest accomplished solely by Jesus Christ. Just as Israel failed to fully drive out the physical enemies from the Promised Land, humanity is utterly incapable of fully dispossessing the spiritual enemies of sin, death, and the devil from our hearts and lives. Jesus, the true and greater Joshua, accomplishes what Israel could not. He is the one who, through His perfect life, atoning death on the cross, and glorious resurrection, decisively conquers the spiritual "Amorites, Hittites, Perizzites, Hivites, and Jebusites" that hold humanity captive. His victory on the cross is not a partial conquest but a complete and decisive triumph over the powers of darkness, disarming them and leading them in triumph (Colossians 2:15). Through faith in Him, believers are empowered to participate in this already completed work, putting off the "old self with its practices" and putting on the "new self, which is being renewed in knowledge after the image of its Creator" (Colossians 3:9-10). This spiritual disinheritance, achieved by Christ's power and applied by the Holy Spirit, ensures that no "remnants" of sin or ungodly influences remain to enslave or compromise the redeemed life, leading to true freedom and spiritual flourishing in the "Promised Land" of God's abundant grace and eternal kingdom.