Charles Ellicott Commentary 1 Kings 10

The queen of Sheba. —The name “Sheba” must be distinguished from Seba, or Saba (which begins with a different Hebrew letter). (a) The name Seba denotes a Cushite race (Genesis 10:7), connected, in Isaiah 43:3 and Isaiah 45:14, with Egypt and Cush, and named with Sheba (the kings of Sheba and Seba) in the Psalm of Solomon (Psalms 72:10). Seba is, indeed, with great probability identified (see Josephus, Antiquities 2.10.2) with the Ethiopian city and island of Meroë.

It is probably from confusion between Sheba and Saba that Josephus (Antiquities 8.6.5) represents the queen of Sheba as a “queen of Egypt and Ethiopia.” (b) The name “Sheba” is found in the ethnological lists of Genesis 10:7, among the descendants of Cush of the Hamite race; in Genesis 10:28, among the Semitic Joktanites; and in Genesis 25:3, among the Abrahamic children of Keturah. The kingdom of Sheba referred to in this passage must certainly be placed in Arabia Felix, the dwelling place of the Joktanite race (in which the Keturahites appear to have been merged), for the Cushite Sheba is probably to be found elsewhere on the Persian Gulf. The queen of Sheba would therefore be of Semitic race, not wholly an alien from the stock of Abraham.

The fame of Solomon concerning the name of the Lord. —If the reading of the text is correct, the phrase “concerning the name of the Lord” (to which there is nothing to correspond in 2 Chronicles 9:1) must refer to the constant connection of the fame of Solomon—especially in relation to his wisdom, which is here mainly referred to—with the name of Jehovah, as the God to whom, in the building of the Temple, he devoted both his treasure and himself.

Hard questions —or, riddles. The Arabian legends preserved in the Koran enumerate a list of questions and puzzles, posed by the queen and answered by Solomon, too puerile to be worthy of mention. The “hard questions” (in which Solomon is said by Josephus to have had a contest with Hiram also) must surely have been rather those enigmatic and metaphorical sayings, so familiar to Eastern philosophy, in which the results of speculation, metaphysical or religious, are tersely embodied. The writings representing the age of Solomon—Job, Proverbs, and (whatever be its actual date) Ecclesiastes—are all concerned with these great problems, moral and speculative, which belong to humanity as such, especially in its relation to God. In solving these problems, rather than the merely fantastic ingenuity of what we call riddles, the wisdom of Solomon would be worthily employed.

Spices. —The “spices” of Arabia were famous in all ages. Sheba is mentioned in Ezekiel 27:22 as trafficking with Tyre in chief of all spices, and precious stones, and gold. The spices of “the incensebearing sands” of Arabia are constantly dwelt upon both in Greek and Roman literature. Frankincense especially was imported from Arabia into Palestine (Jeremiah 6:20), although now it comes chiefly from India. Myrrh also was in ancient times drawn chiefly from Arabia. Cassia is a product of Arabia and India. Of all spices, the frankincense for sacrifice and the myrrh for embalming the dead would be most in demand.

Gold, and precious stones. —These may have been native products of Sheba, or have been brought from the farther East. Gold is not now known to exist in Arabia, nor any precious stones except the onyx and the emerald. But in ancient times it was commonly believed to produce both gold and precious stones abundantly.

And when the queen of Sheba had seen.

There is something curiously uncontrived and true to nature in the accumulation of different impressions that impressed the queen. First comes the primary impression of Solomon’s wisdom, known by his answering all her questions, and seen in the various ordinances of his court and his government. Then the magnificence of the palace and all the arrangements of its service are referred to in detail, as especially likely to impress one whose own splendor was probably of a simpler and more primitive kind.

Lastly, if our translation is correct, the record singles out the ascent or viaduct crossing the valley from the palace to Mount Moriah, and forming the royal entrance into the Temple (see 1 Chronicles 26:16; 2 Kings 16:18), evidently a unique and remarkable structure. But it must be noted that the Septuagint and Vulgate and other versions render here, “the burnt offerings, which he offered in the house of the Lord,” and Josephus has the same interpretation. The magnificent scale of his sacrifices is illustrated in 1 Kings 8:63, and it is certainly natural that this point should not be left unmentioned in the description of the wonders of his court. This rendering, therefore, which the Hebrew text can well support, has much probability to recommend it.

And she said. —These words (repeated almost word for word in 2 Chronicles 9:5–8) are clearly from some contemporary document. They at once breathe the spirit of an Eastern compliment and a certain seriousness of tone, as of a mind stirred by unusual wonder and admiration. It is worth noting that they touch lightly on external magnificence and prosperity, and go on to dwell emphatically on the wisdom of Solomon, as a wisdom enabling him to do judgment and justice, and as a gift from Jehovah, his God. The acknowledgment of Jehovah, of course, does not imply acceptance of the religion of Israel. It expresses the belief that He, as the tutelary God of Israel, is to be held in reverence, proportionate to the extraordinary glory that He has given to His nation. (See 1 Kings 5:7.)

Gold from Ophir.—The insertion of this notice is obviously suggested by the mention of the gold and precious stones brought from Sheba. The wood of the “almug” tree, called (apparently more properly) the “algum” tree in 2 Chronicles 9:10, is (see Note on 1 Kings 9:25) the red sandal-wood found in China and the Indian Archipelago, and still used for precious utensils in India.

The “pillars for the house of the Lord” could not have been any of the larger supports of the Temple. They are usually supposed to have been (see margin) “rails” or “balustrades” for stairs (see 2 Chronicles 9:11).

For the harps and the “psalteries” (which appear to have been like our guitars) the beauty and hardness of the wood would be especially appropriate. These represent the stringed instruments chiefly in use in the service of the Temple. The harp (kinnor) is the more ancient, traced even to antediluvian times. The psaltery (nebel) is first mentioned (generally with the harp) in the Psalms. Both seem to have been played either with the hand, or with a plectrum or quill.