TRV
Translation
King James Version
And Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her: for he said, My wife shall not dwell in the house of David king of Israel, because the places are holy, whereunto the ark of the LORD hath come.
KJV (with Strong's)
And Solomon H8010 brought up H5927 the daughter H1323 of Pharaoh H6547 out of the city H5892 of David H1732 unto the house H1004 that he had built H1129 for her: for he said H559, My wife H802 shall not dwell H3427 in the house H1004 of David H1732 king H4428 of Israel H3478, because the places are holy H6944, whereunto the ark H727 of the LORD H3068 hath come H935.
Complete Jewish Bible
Shlomo brought up Pharaoh's daughter from the City of David to the house he had built for her; because he said, "No wife of mine is going to live in the house of David king of Isra'el, since the [buildings] where the ark of ADONAI has been are holy."
Berean Standard Bible
Solomon brought the daughter of Pharaoh up from the City of David to the palace he had built for her. For he said, “My wife must not live in the house of David king of Israel, because the places the ark of the LORD has entered are holy.”
American Standard Version
And Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her; for he said, My wife shall not dwell in the house of David king of Israel, because the places are holy, whereunto the ark of Jehovah hath come.
World English Bible Messianic
Solomon brought up the daughter of Pharaoh out of the city of David to the house that he had built for her; for he said, “My wife shall not dwell in the house of David king of Israel, because the places where the LORD’s ark has come are holy.”
Geneva Bible (1599)
Then Salomon brought vp the daughter of Pharaoh out of the citie of Dauid, into the house that he had built for her: for he saide, My wife shall not dwel in the house of Dauid King of Israel: for it is holy, because that the Arke of the Lord came vnto it.
Young's Literal Translation
And the daughter of Pharaoh hath Solomon brought up from the city of David to the house that he built for her, for he said, `My wife doth not dwell in the house of David king of Israel, for they are holy unto whom hath come the ark of Jehovah.'
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In the KJVVerse 11,358 of 31,102
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Commentary on 2 Chronicles 8 verses 1–11
1 ¶ And it came to pass at the end of twenty years, wherein Solomon had built the house of the LORD, and his own house,
2 That the cities which Huram had restored to Solomon, Solomon built them, and caused the children of Israel to dwell there.
3 And Solomon went to Hamathzobah, and prevailed against it.
4 And he built Tadmor in the wilderness, and all the store cities, which he built in Hamath.
5 Also he built Bethhoron the upper, and Bethhoron the nether, fenced cities, with walls, gates, and bars;
6 And Baalath, and all the store cities that Solomon had, and all the chariot cities, and the cities of the horsemen, and all that Solomon desired to build in Jerusalem, and in Lebanon, and throughout all the land of his dominion.
7 As for all the people that were left of the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, which were not of Israel,
8 But of their children, who were left after them in the land, whom the children of Israel consumed not, them did Solomon make to pay tribute until this day.
9 But of the children of Israel did Solomon make no servants for his work; but they were men of war, and chief of his captains, and captains of his chariots and horsemen.
10 And these were the chief of king Solomon's officers, even two hundred and fifty, that bare rule over the people.
11 And Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her: for he said, My wife shall not dwell in the house of David king of Israel, because the places are holy, whereunto the ark of the LORD hath come.
This we had Kg1 9:10-24, and therefore shall only observe here,
I. Though Solomon was a man of great learning and knowledge, yet he spent his days, not in contemplation, but in action, not in his study, but in his country, in building cities and fortifying them, in a time of peace preparing for a time of war, which is as much a man's business as it is in summer to provide food for winter.
II. As he was a man of business himself, and did not consult his own ease, so he employed a great many hands, kept abundance of people to work. It is the interest of a state by all means possible to promote and encourage industry, and to keep its subjects from idleness. A great many strangers there were in Israel, many that remained of the Canaanites; and they were welcome to live there, but not to live and do nothing. The men of Laish, who had no business, were an easy prey to the invaders, Jdg 18:7.
III. When Solomon had begun with building the house of God, and made good work and quick work of that, he prospered in all his undertakings, so that he built all that he desired to build, Ch2 8:6. Those who have a genius for building find that one project draws on another, and the latter must amend and improve the former. Now observe, 1. How the divine providence gratified even Solomon's humour, and gave him success, not only in all that he needed to build and that it was for his advantage to build, but in all that he had a mind to build. So indulgent a Father God is sometimes to the innocent desires of his children that serve him. Thus he pleased Jacob with that promise, Joseph shall put his hand on thy eyes. 2. Solomon knew how to set bounds to his desires. He was not one of those that enlarge them endlessly, and can never be satisfied, but knew when to draw in; for he finished all he desired, and then he desired no more. He did not sit down and fret that he had not more cities to build, as Alexander did that he had not more worlds to conquer, Hab 2:5.
IV. That one reason why Solomon built a palace on purpose for the queen, and removed her and her court to it, was because he thought it by no means proper that she should dwell in the house of David (Ch2 8:11), considering that that had been a place of great piety, and perhaps her house was a place of great vanity. She was proselyted, it is likely, to the Jewish religion; but it is a question whether all her servants were. Perhaps they had among them the idols of Egypt, and a great deal of profaneness and debauchery. Now, though Solomon had not zeal and courage enough to suppress and punish what was amiss there, yet he so far consulted the honour of his father's memory that he would not suffer that place to be thus profaned where the ark of God had been and where holy David had prayed many a good prayer and sung many a sweet psalm. Not that all the places where the ark had been were so holy as never to be put to a common use; for then the houses of Abinadab and Obed-edom must have been so. But the place where it had been so long, and had been so publicly attended on, was so venerable that it was not fit to be the place of so much gaiety, not to say iniquity, as was to be found, I fear, in the court that Pharaoh's daughter kept. Note, Between things sacred and things common the ancient landmarks ought to be kept up. It was an outer-court of the temple that was the court of the women.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
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SUMMARY
King Solomon, having completed his extensive building projects including the magnificent Temple and his own royal palace, made a deliberate and theologically motivated decision to relocate his Egyptian wife, Pharaoh's daughter. He moved her from her residence within the City of David to a separate, specially constructed house. This action was rooted in Solomon's profound conviction that the City of David, having been consecrated by the long-term presence of the Ark of the LORD, was a holy space unsuitable for common dwelling, particularly for a foreign queen whose presence might compromise its sanctity. This early act in his reign underscores Solomon's initial understanding of the critical distinction between the sacred and the profane, affirming that areas touched by God's manifest presence demand unique reverence and separation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Justification and Rationale as literary devices, as Solomon explicitly states the reason for his action ("for he said, ... because the places are holy"). This provides the reader with immediate insight into the theological motivation behind a seemingly domestic arrangement, elevating it beyond a simple logistical move. There is also an implicit Contrast drawn between the sacred space of the City of David, hallowed by the Ark's presence, and the more common, though still royal, residence built for Pharaoh's daughter. This highlights the profound distinction Solomon recognized between the holy and the common, emphasizing the unique nature of consecrated ground. Furthermore, the Symbolism of the Ark of the LORD is central; it represents God's tangible presence and serves as the source of the holiness that permeates the space it inhabits, making the ground itself sacred.
THEOLOGICAL AND THEMATIC CONNECTIONS
Solomon's decision in 2 Chronicles 8:11 powerfully illustrates the enduring biblical principle that God's presence confers holiness upon spaces, objects, and even people, demanding a corresponding reverence and separation. The Ark of the Covenant, as the most tangible symbol of God's dwelling among His people, consecrated the City of David, setting it apart from common use. This concept of holiness, derived from God's own nature, is not merely ritualistic but also ethical, calling for purity and distinction in all areas of life. It reminds us that proximity to the divine presence requires a transformed way of living, acknowledging God's absolute otherness and His demand for moral and spiritual integrity. This principle permeates scripture, from the detailed instructions for the Tabernacle and Temple to the New Testament's call for believers to live set apart for God's purposes.
REFLECTION AND APPLICATION
Solomon's act of relocating Pharaoh's daughter serves as a profound reminder for believers today regarding the sanctity of God's presence and the call to holiness in our lives. While we no longer have a physical Ark or a geographically designated holy city in the same manner, the New Testament reveals that believers themselves are now the "temple of the Holy Ghost" (1 Corinthians 6:19), indwelt by the Spirit of God. This profound truth implies that our bodies, our lives, our choices, and our environments should reflect the sacredness of God's indwelling presence. Just as Solomon sought to keep the physical space around the Ark pure and distinct, we are called to maintain spiritual purity, distinguishing between what honors God and what does not. This translates into discerning what we allow into our minds, what we consume, how we use our time, and the relationships we cultivate. Our lives are to be set apart for God's glory, reflecting His character and values in a world that often blurs the lines between the sacred and the profane. It encourages us to be mindful of the spiritual atmosphere we create in our homes, workplaces, and communities, ensuring they are conducive to God's presence and not compromised by anything that would dishonor His name.
Questions for Reflection
FAQ
Why was the City of David considered holy, even after the Ark was moved to the Temple?
Answer: The City of David, particularly the area where the royal palace and the Ark's former dwelling (the tent David pitched for it) were located, was considered holy because of its intimate association with the Ark of the LORD. The Ark was the most sacred object in Israel, symbolizing God's manifest presence and His covenant with His people. While the Ark was eventually moved into the newly constructed Temple on Mount Moriah, the ground where it had resided for many years was believed to have been permanently consecrated by its presence. This concept aligns with broader biblical principles where God's direct interaction or presence (e.g., the burning bush in Exodus 3:5) renders a place holy, even if the divine manifestation is temporary. Solomon's statement reflects a recognition of this enduring sanctity, acknowledging that the spiritual imprint of God's presence remained.
Was Solomon consistent in his commitment to holiness throughout his reign, given his later actions?
Answer: While 2 Chronicles 8:11 demonstrates Solomon's early understanding and commitment to the principle of holiness and separation, his reign was tragically not consistently characterized by this adherence. The biblical narrative, particularly in 1 Kings 11, records that Solomon later took many foreign wives who "turned away his heart after other gods" (1 Kings 11:4). He even built high places for their deities, such as Chemosh and Molech, on the hills near Jerusalem (1 Kings 11:7-8). This later apostasy stands in stark contrast to the reverence for holiness shown in 2 Chronicles 8:11. It serves as a tragic reminder that even those who begin with great wisdom and devotion can falter and compromise their commitment to God's standards, highlighting the ongoing need for vigilance and faithfulness in maintaining spiritual purity.
CHRIST-CENTERED FULFILLMENT
The Old Testament concept of holiness, exemplified by the consecrated space of the City of David due to the Ark's presence, finds its ultimate and perfect fulfillment in Jesus Christ. Where the Ark was a symbolic representation of God's presence among His people, Jesus is the very embodiment of God with us, the true Immanuel (Matthew 1:23). He is the ultimate Temple, as He Himself declared, "Destroy this temple, and in three days I will raise it up" (John 2:19), referring to His own body. Through His perfect life, atoning death, and glorious resurrection, Jesus not only consecrated a physical space but made it possible for humanity to be truly holy before God. In Christ, believers are made righteous (2 Corinthians 5:21) and are indwelt by the Holy Spirit, becoming living temples of God (1 Corinthians 6:19). The separation Solomon enacted for a physical space is transcended by the spiritual reality in the New Covenant: through Christ, we are set apart, holy and blameless before God (Colossians 1:22), called to live as a "holy nation, a peculiar people" (1 Peter 2:9), reflecting the very holiness of God in our lives.