English Standard Version
God answered Solomon, “Because this was in your heart, and you have not asked for possessions, wealth, honor, or the life of those who hate you, and have not even asked for long life, but have asked for wisdom and knowledge for yourself that you may govern my people over whom I have made you king,
King James Bible
And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the life of thine enemies, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king:
American Standard Version
And God said to Solomon, Because this was in thy heart, and thou hast not asked riches, wealth, or honor, nor the life of them that hate thee, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king:
And God said to Solomon: Because this choice hath pleased thy heart, and thou hast not asked riches, and wealth, and glory, nor the lives of them that hate thee, nor many days of life: but hast asked wisdom and knowledge, to be able to judge my people, over which I have made thee king,
English Revised Version
And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the life of them that hate thee; neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king:
Webster's Bible Translation
And God said to Solomon, Because this was in thy heart, and thou hast not asked riches, wealth, or honor, nor the life of thy enemies, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king:
2 Chronicles 1:11 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The sacrifice at Gibeon, and the theophany. - 2 Chronicles 1:1-6. When Solomon had established himself upon his throne, he went with the princes and representatives of the congregation of Israel to Gibeon, to seek for the divine blessing upon his reign by a solemn sacrifice to be offered there before the tabernacle. 2 Chronicles 1:1 forms, as it were, the superscription of the account of Solomon's reign which follows. In וגו ויּתחזּק equals Solomon established himself in his kingdom, i.e., he became strong and mighty in his kingdom, the older commentators saw a reference to the defeat of Adonijah, the pretender to the crown, and his followers (1 Kings 2). But this view of the words is too narrow; we find the same remark made of other kings whose succession to the throne had not been questioned (cf. 2 Chronicles 12:13; 2 Chronicles 13:21; 2 Chronicles 17:1, and 2 Chronicles 21:4), and the remark refers to the whole reign-to all that Solomon undertook in order to establish a firm dominion, not merely to his entry upon it. With this view of the words, the second clause, "his God was with him, and made him very great," coincides. God gave His blessing to all that Solomon did for this end. With the last words cf. 1 Chronicles 29:25.
We have an account of the sacrifice at Gibeon (2 Chronicles 1:7-13) in 1 Kings 3:4-15 also. The two narratives agree in all the main points, but, in so far as their form is concerned, it is at once discernible that they are two independent descriptions of the same thing, but derived from the same sources. In 1 Kings 3 the theophany-in our text, on the contrary, that aspect of the sacrifice which connected it with the public worship-is more circumstantially narrated. While in 1 Kings 3:4 it is briefly said the king went to Gibeon to sacrifice there, our historian records that Solomon summoned the princes and representatives of the people to this solemn act, and accompanied by them went to Gibeon. This sacrifice was no mere private sacrifice-it was the religious consecration of the opening of his reign, at which the estates of the kingdom were present as a matter of course. "All Israel" is defined by "the princes over the thousands ..., the judges, and all the honourable;" then לכל־שׂראל is again taken up and explained by the apposition האבות ראשׁי: to all Israel, viz., the heads of the fathers'-houses. ל is to be repeated before ראשׁי. What Solomon said to all Israel through its representatives, is not communicated; but it may be gathered from what succeeds, that he summoned them to accompany him to Gibeon to offer the sacrifice. The reason why he offered his sacrifice at the בּמה, i.e., place of sacrifice, is given in 2 Chronicles 1:3. There the Mosaic tabernacle stood, yet without the ark, which David had caused to be brought up from Kirjath-jearim to Jerusalem (1 Chronicles 13:1-14 and 15). In לו בּהכין the article in ba represents the relative אשׁר equals בּאשׁר or לו הכין אשׁר בּמקום; cf. Judges 5:27; Ruth 1:16; 1 Kings 21:19; see on 1 Chronicles 26:28. Although the ark was separated from the tabernacle, yet by the latter at Gibeon was the Mosaic altar of burnt-offering, and on that account the sanctuary at Gibeon was Jahve's dwelling, and the legal place of worship for burnt-offerings of national-theocratic import. "As our historian here brings forward emphatically the fact that Solomon offered his burnt-offering at the legal place of worship, so he points out in 1 Chronicles 21:28-30 :1, how David was only brought by extraordinary events, and special signs from God, to sacrifice on the altar of burnt-offering erected by him on the threshing-floor of Ornan, and also states how he was prevented from offering his burnt-offering in Gibeon" (Berth.). As to Bezaleel, the maker of the brazen altar, cf. Exodus 31:2 and Exodus 37:1. Instead of שׂם, which most manuscripts and many editions have before לפני, and which the Targ. and Syr. also express, there is found in most editions of the 16th century, and also in manuscripts, שׁם, which the lxx and Vulgate also read. The reading שׁם is unquestionably better and more correct, and the Masoretic pointing שׂם, posuit, has arisen by an undue assimilation of it to Exodus 40:29. The suffix in ידרשׁהוּ does not refer to the altar, but to the preceding word יהוה; cf. אלהים דּרשׁ, 1 Chronicles 21:30; 1 Chronicles 15:13, etc.
Treasury of Scripture Knowledge
Because This does not occur in Kings: and it implies that the request of Solomon, as arising from a spiritual judgment and heart, was peculiarly acceptable to that God who searches, regards, and demands the heart. God promised Solomon all the things which he had not asked, except the life of his enemies; for he was to be a peaceable king, a type of the Prince of peace.
that thou mayest
1 Kings 3:11
And God said to him, "Because you have asked this, and have not asked for yourself long life or riches or the life of your enemies, but have asked for yourself understanding to discern what is right,
2 Chronicles 1:12
wisdom and knowledge are granted to you. I will also give you riches, possessions, and honor, such as none of the kings had who were before you, and none after you shall have the like."
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.