TRV
Translation
King James Version
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.
Complete Jewish Bible
But Shlomo did not raise any of his slaves from the people of Isra'el; rather, these were the soldiers, his chief commanders, and the officials in charge of his chariots and horsemen.
Berean Standard Bible
But Solomon did not consign any of the Israelites to slave labor, because they were his men of war, his officers and captains, and the commanders of his chariots and cavalry.
American Standard Version
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 rulers of his chariots and of his horsemen.
World English Bible Messianic
But of the children of Israel, Solomon made no servants for his work; but they were men of war, and chief of his captains, and rulers of his chariots and of his horsemen.
Geneva Bible (1599)
But of the children of Israel did Salomon make no seruantes for his worke: for they were men of warre, and his chiefe princes, and the captaines of his charets and of his horsemen.
Young's Literal Translation
And none of the sons of Israel hath Solomon made servants for his work, but they are men of war, and heads of his captains, and heads of his charioteers, and of his horsemen;
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In the KJVVerse 11,356 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
2 Chronicles 8:9 provides critical insight into King Solomon's labor policies, distinctly separating the native Israelites from the subjugated non-Israelite populations. While foreign peoples were conscripted for forced labor in his extensive building projects, the children of Israel were explicitly exempted from such service, instead occupying esteemed roles as military personnel, high-ranking officers, and leaders within the kingdom's defense and administration, thereby underscoring their unique covenantal status and dignity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in 2 Chronicles 8:9 is Contrast. The verse sharply juxtaposes the treatment of the Israelites with that of the non-Israelite populations described in the preceding verses (2 Chronicles 8:7-8). While the latter were subjected to forced labor, the Israelites were explicitly exempted. This contrast serves to Emphasize the privileged status of God's chosen people and highlight Solomon's adherence to Mosaic Law in this regard. Furthermore, there is a clear Juxtaposition of roles: non-Israelites performed manual, forced labor, whereas Israelites served in positions of military and administrative leadership, highlighting their dignity and responsibility within the kingdom. This structural and thematic contrast underscores the chronicler's theological point about Israel's unique identity and divine protection.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Chronicles 8:9 beautifully illustrates the concept of a covenant people's unique standing before God and within their own land. The exemption of Israelites from forced labor was not merely a pragmatic policy but a profound reflection of Mosaic Law, which sought to protect the dignity and freedom of God's chosen nation. This principle underscores that God desires His people to serve Him and His purposes out of willing obedience and love, not to be enslaved by human systems or oppressive labor. Their roles as "men of war" and "captains" signify honorable service, leadership, and protection, reflecting a divine calling to stewardship and responsibility within the kingdom. This distinction foreshadows a deeper spiritual truth: God calls His people to freedom and meaningful service, not bondage.
REFLECTION AND APPLICATION
2 Chronicles 8:9 offers a powerful reminder of the importance of recognizing and honoring the unique dignity and calling of individuals within any community, especially within the body of Christ. Just as ancient Israel was set apart for a distinct purpose and protected from oppressive servitude, believers today are called to a glorious freedom in Christ, not to be enslaved by sin or worldly systems. Our service to God and others should flow from a place of freedom, love, and spiritual gifting, not compulsion or oppression. This verse encourages us to consider the roles of leadership, protection, and responsible stewardship that God calls His people to, recognizing that true service often involves utilizing our unique gifts for the common good and the advancement of God's kingdom, rather than being subjected to demeaning or exploitative labor. It challenges us to uphold justice and dignity in our interactions and to value the diverse contributions of every member, ensuring that all serve in roles that honor their God-given identity and purpose.
Questions for Reflection
FAQ
Why was it important for the Chronicler to highlight this distinction in Solomon's labor force?
Answer: The Chronicler, writing to a post-exilic audience, meticulously emphasized aspects of Israel's history that would encourage faithfulness to God and highlight the blessings of obedience. By stressing that Solomon did not subject Israelites to forced labor, the Chronicler underscored Solomon's adherence, at least in this regard, to the Mosaic Law, which explicitly protected Israelites from oppressive servitude by their own brethren, as seen in Leviticus 25:39-43. This served to reinforce the unique covenantal status of Israel as God's chosen people, set apart and protected by divine decree. It also contrasted Solomon's practices with those of other ancient Near Eastern monarchs who routinely enslaved their own populations, presenting a picture of a king who, in this instance, governed justly according to divine principles and honored the dignity of his covenant people.
CHRIST-CENTERED FULFILLMENT
While 2 Chronicles 8:9 describes a historical policy under King Solomon, it subtly foreshadows the ultimate freedom and service found in Christ. Solomon, as a type of king, preserved the physical freedom of his people from oppressive labor. Yet, Jesus Christ, the true and greater King, liberates His people from a far deeper and more pervasive bondage: the slavery of sin and death (John 8:34-36). He does not conscript us into forced labor but calls us into a relationship of loving sonship and willing service, transforming us from slaves to heirs (Galatians 4:7). Instead of being "servants for his work" in a burdensome, compulsory sense, believers are made "men of war" in a spiritual sense, equipped to fight against spiritual forces of evil with the full armor of God (Ephesians 6:10-17) and to serve as "captains" in the advancement of His kingdom through the Great Commission (Matthew 28:18-20). Our service in the New Covenant is not out of compulsion but out of gratitude, love, and empowerment by the Holy Spirit, reflecting the ultimate dignity and purposeful freedom God has for His redeemed people.