TRV
Translation
King James Version
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.
Complete Jewish Bible
Pharaoh's daughter came up from the City of David to her house, which Shlomo had built for her. After that he built the Millo.
Berean Standard Bible
As soon as Pharaoh’s daughter had come up from the City of David to the palace that Solomon had built for her, he built the supporting terraces.
American Standard Version
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.
World English Bible Messianic
But Pharaoh’s daughter came up out of the city of David to her house which Solomon had built for her: then he built Millo.
Geneva Bible (1599)
And Pharaohs daughter came vp from the citie of Dauid vnto the house which Salomon had built for her: then did he buylde Millo.
Young's Literal Translation
Only, the daughter of Pharaoh went up out of the city of David unto her house that Solomon built for her; then he built Millo.
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In the KJVVerse 9,076 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
This verse marks a significant transition in King Solomon's reign, detailing the relocation of Pharaoh's daughter from the sacred "City of David" to her newly constructed royal residence and the subsequent building of Millo. It highlights the completion of Solomon's extensive building projects, moving from the sacred Temple and his own palace to the specific accommodations for his foreign queen, while simultaneously underscoring his ongoing efforts to fortify and expand Jerusalem, reflecting his immense wealth, architectural ambition, and the complex interplay of political alliances and spiritual considerations during his reign.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Juxtaposition by placing the construction of a residence for a foreign queen alongside the ongoing fortification of Jerusalem. This highlights the dual nature of Solomon's reign: one of immense prosperity and strategic alliances, but also one subtly influenced by foreign elements. The mention of Pharaoh's daughter, a symbol of foreign influence and potential spiritual compromise, immediately after the twenty-year building of the Temple and palace, creates a subtle Foreshadowing of the challenges to Solomon's faithfulness that would arise from his many foreign wives. The "City of David" itself functions as Symbolism, representing the sacred core of Israelite identity and worship, from which the foreign queen is moved, suggesting a symbolic attempt at maintaining purity and distinction, even if ultimately unsuccessful in the broader narrative of Solomon's reign.
THEOLOGICAL AND THEMATIC CONNECTIONS
This seemingly administrative detail in 1 Kings 9:24 carries profound theological weight, touching on themes of spiritual purity, the dangers of compromise, and the stewardship of power. The relocation of Pharaoh's daughter from the City of David, the sacred heart of Israel, to her own house, implicitly acknowledges the need for distinction between the holy and the common, especially concerning foreign influences that could lead to idolatry. While Solomon's initial act here might suggest an awareness of this principle, his later actions, particularly his proliferation of foreign wives and their gods, demonstrate a tragic failure to uphold it consistently, leading to the division of the kingdom. The building of Millo, while a testament to Solomon's administrative skill and commitment to national security, also highlights the immense resources and labor channeled into secular projects, inviting reflection on the balance between material prosperity and spiritual devotion.
REFLECTION AND APPLICATION
1 Kings 9:24, though brief, offers a poignant glimpse into the complexities of power, faith, and compromise. Solomon, at the zenith of his reign, demonstrates unparalleled capacity for grand architectural projects and strategic alliances. Yet, even in this detail, we see the subtle seeds of future spiritual decline. His commitment to building a lavish residence for a foreign queen, while politically astute, stands in contrast to the singular devotion required by God. For us today, this verse serves as a powerful reminder that our priorities reveal our true allegiances. Are we investing our greatest resources—time, energy, finances—into what truly matters to God, or are we primarily focused on building our own "palaces" and securing worldly alliances? The subtle compromises, seemingly pragmatic or beneficial, can, over time, lead us far from the Lord. We are called to discern what is truly sacred in our lives and to guard against influences that would dilute our devotion or compromise our spiritual integrity, ensuring that our "building projects" align with God's purposes rather than worldly ambitions.
Questions for Reflection
FAQ
Why did Pharaoh's daughter move out of the City of David?
Answer: Pharaoh's daughter moved because her dedicated royal residence, which Solomon had been building for her, was finally completed. Her previous residence was likely in the "City of David," the older, more sacred part of Jerusalem, which housed the Ark of the Covenant. Her relocation to a separate, specially constructed house outside this sacred core served several purposes: it provided her with a residence befitting her status as a royal princess, completed Solomon's extensive building program, and subtly acknowledged the distinction between the sacred areas of Israelite worship and the living quarters of a foreign queen, whose background and potential religious practices were different from Israel's.
What was "Millo" and why was Solomon building it?
Answer: "Millo" (Hebrew: מִלּוֹא, millō') literally means "filling" or "mound." It was a significant architectural and defensive structure in Jerusalem, likely a terraced embankment or a filled-in area on the eastern slope of the City of David. Its purpose was to strengthen the city's fortifications, expand usable land for building, and provide structural support. Solomon was building Millo as part of his ongoing efforts to fortify and develop Jerusalem, continuing the work that his father, David, had begun (as seen in 2 Samuel 5:9). This construction was crucial for the security and expansion of Jerusalem as the capital of his flourishing kingdom.
What is the significance of this seemingly minor detail in Solomon's reign?
Answer: While seemingly a minor detail, 1 Kings 9:24 is significant for several reasons. It marks the completion of Solomon's major building projects, transitioning from the Temple and his palace to other royal infrastructure. It highlights Solomon's immense wealth, architectural ambition, and the strategic importance of his alliance with Egypt. The relocation of Pharaoh's daughter from the City of David also subtly introduces the theme of separation between the sacred and the profane, a principle Solomon would later struggle to uphold. Furthermore, the verse, by mentioning the foreign queen and the extensive building, foreshadows the spiritual compromises and the eventual decline that would characterize the latter part of Solomon's reign, as his many foreign wives led him to idolatry (as tragically recounted in 1 Kings 11:1-8).
CHRIST-CENTERED FULFILLMENT
1 Kings 9:24, with its depiction of Solomon's grand building projects and his strategic, yet compromising, alliances, finds its ultimate fulfillment in Jesus Christ. Solomon, the wise king, builds a magnificent Temple and a secure city, yet his reign is marred by the subtle introduction of foreign influences through his marriage to Pharaoh's daughter, ultimately leading to spiritual compromise and the division of his kingdom (as prophesied and enacted in 1 Kings 11:9-13). In stark contrast, Jesus is the true and greater Solomon, the ultimate builder who constructs a spiritual temple not made with hands, but composed of living stones—His Church (as described in 1 Peter 2:5). He does not enter into compromising alliances with the world but maintains perfect purity and singular devotion to God the Father. Where Solomon's building of Millo provided physical security that would eventually fail, Christ builds an unshakeable kingdom, offering true and eternal security to all who believe in Him (a truth proclaimed in Hebrews 12:28). He is the one who perfectly separates the sacred from the profane, not by moving a queen, but by cleansing His temple and offering Himself as the pure, unblemished sacrifice for sin (as seen in John 2:19-21 and Hebrews 9:14). In Christ, we find the perfect King, the uncompromised builder, and the ultimate source of spiritual security and purity, far surpassing the earthly achievements and eventual failures of Solomon.