1 Kings 9 20

1 Kings 9:20 kjv

And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which were not of the children of Israel,

1 Kings 9:20 nkjv

All the people who were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, who were not of the children of Israel?

1 Kings 9:20 niv

There were still people left from the Amorites, Hittites, Perizzites, Hivites and Jebusites (these peoples were not Israelites).

1 Kings 9:20 esv

All the people who were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not of the people of Israel ?

1 Kings 9:20 nlt

There were still some people living in the land who were not Israelites, including Amorites, Hittites, Perizzites, Hivites, and Jebusites.

1 Kings 9 verses

1 Kings 9 20 Meaning

This verse identifies the specific group of people that King Solomon levied for forced labor in his extensive building projects. These were the remaining inhabitants of various Canaanite nations – the Amorites, Hittites, Perizzites, Hivites, and Jebusites – who had not been entirely driven out by the Israelites during the conquest of the land and who were not of Israelite descent. It distinguishes them as the primary source of heavy manual labor, particularly for quarrying, building, and road construction.

1 Kings 9 20 Context

1 Kings chapter 9 largely details King Solomon's extensive construction projects, his dealings with King Hiram of Tyre, and God's second appearance to Solomon, which reiterates the terms of the covenant and warnings regarding disobedience. Prior to verse 20, the chapter speaks of Solomon completing the Temple and his own palace, a monumental undertaking that took twenty years (1 Ki 9:10). It also mentions a levy of forced labor (1 Ki 9:15) but does not immediately specify its source beyond "all Israel." Verse 20 provides a crucial clarification regarding who comprised the bulk of this manual labor force, explicitly distinguishing them from the Israelites. This verse sets the stage for verse 21, which explicitly states that "their descendants are still in the land," and verse 22, which emphatically states, "But of the people of Israel, Solomon made no slaves." This section collectively describes the administrative and social structure Solomon established to support his vast kingdom and projects, contrasting his treatment of native Israelites with that of the remaining Canaanite populations. Historically, the incomplete conquest of Canaan left remnants of these nations throughout the land, a persistent issue highlighted in the book of Judges, who eventually came under Israelite dominion in various capacities.

1 Kings 9 20 Word analysis

• All the people: (Heb. כָּל-הָעָם, kol-ha'am). "All" emphasizes the collective nature, referring to the entirety of the specified group, not just a few individuals. This indicates a comprehensive policy applied to this demographic.
• that were left: (Heb. הַנִּשְׁאָרִים, hanish'arim). This term directly indicates a remnant or those who survived. It inherently implies a prior, larger population from which these individuals were left after a significant event, namely the Israelite conquest and attempts at expulsion. Its presence here serves as a historical callback to the partial obedience and failures of Israel in completely dispossessing the inhabitants of Canaan, as commanded by God.
• of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites: These are five distinct tribal/ethnic groups from the traditional list of Canaanite nations inhabiting the land before Israel's entry. This list often appears in various permutations throughout the Torah (e.g., Deut 7:1) when referring to the inhabitants Israel was commanded to dispossess.
  • Amorites: (אֱמֹרִי, ’Emoriy) Often a general term for inhabitants of Canaan, but also a specific group known for their strength and fortified cities.
  • Hittites: (חִתִּי, Chittiy) While related to the powerful Neo-Hittite Empire, these are likely local Canaanite Hittite groups.
  • Perizzites: (פְּרִזִּי, Perizzîy) Perhaps rural dwellers or those without fixed settlements.
  • Hivites: (חִוִּי, Chivviy) Known for strategic cities like Gibeon, they sometimes made covenants with Israel through deception (Josh 9).
  • Jebusites: (יְבוּסִי, Yevuysiy) Inhabited Jerusalem (Jebus) before David conquered it. Their remnants persisted there even after its capture (2 Sam 5:6-9).The enumeration of these groups underlines the diverse non-Israelite populations that remained scattered throughout the land, resisting complete assimilation or expulsion. Their continued presence underscores the incomplete fulfillment of the original divine command to "drive them out."
• which were not of the children of Israel: (Heb. לֹא מִבְּנֵי יִשְׂרָאֵל, lo mib'ney Yisrael). This is the crucial negative distinction. It explicitly marks these people as ethnically and socio-politically distinct from the Israelites, who were God's covenant people. This distinction is paramount in the following verse (1 Ki 9:22) which explicitly exempts Israelites from being subject to this forced labor, marking a significant legal and ethical boundary in ancient Israelite kingship. This emphasizes Israel's unique status among nations.

1 Kings 9 20 Bonus section

The existence of these remnant populations in Israel under Solomon serves as a continuous reminder of the incomplete nature of the conquest detailed in Joshua and Judges. God had commanded Israel to completely dispossess the inhabitants of Canaan, warning that if they failed, these remaining nations would become "pricks in their eyes and thorns in their sides" (Num 33:55). While in Solomon's time they served a pragmatic purpose as laborers, their very presence symbolized a long-standing point of partial obedience and compromise for Israel. This also highlights a strategic, God-ordained purpose: for instance, in Judges 2:22-23, it is revealed that the Lord left some nations to test Israel’s faithfulness. Solomon's organized use of them represents a powerful Israelite kingdom turning a prior point of failure (incomplete conquest) into a temporary point of strength (a ready labor pool for massive projects), yet the potential for idolatry and moral corruption remained inherent in their presence among God's people.

1 Kings 9 20 Commentary

1 Kings 9:20 functions as a precise administrative note, clarifying the composition of Solomon's formidable labor force. Far from being a random assortment, these laborers were specifically the residual populations of the Canaanite nations, whose ancestors were slated for complete expulsion by divine command, yet were allowed to remain due to Israel's failure to fully execute that command (Judg 1:21-36). Solomon’s action here showcases both the practical realities of managing a burgeoning empire and an implicit theological outcome: where complete disinheritance was not achieved, subjugation and forced tribute became the alternative, partly echoing ancient Near Eastern practices of incorporating conquered peoples into the state labor system. Critically, this verse, particularly when read with 1 Kings 9:22, underscores a defining principle of Israelite kingship—the fundamental distinction between God's chosen people (Israelites) and foreign inhabitants, asserting that the king, unlike rulers of other nations, should not enslave his own countrymen for labor but levy only from external, subjugated peoples. This reflects God's unique covenant with Israel, preserving their liberty and status within their own land, even under a monarch.