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 faithfully observed by the priests and Levites. The verb סוּר is here construed c. accus. in the signification to transgress a command (cf. Ew. §282, a), and it is therefore not necessary to alter מצות into ממּצות. על־הכּהנים depends upon מצות: the king's command concerning the priests and the Levites, i.e., that which David commanded them. וגו לכל־דּבר, in regard to all things, and especially also in regard to the treasures; cf. 1Ch 26:20-28. - With 2Ch 8:16 the account of what Solomon did for the public worship is concluded: “Now all the work of Solomon was prepared until the (this) day, the foundation of the house of Jahve until its completion; the house of Jahve was finished.” מלאכת is explained by מוּסד. היּום is the day on which, after the consecration of the completed temple, the regular public worship was commenced in it, which doubtless was done immediately after the dedication of the temple. Only when the regular worship according to the law of Moses, and with the arrangements as to the service of the priests and Levites established by David, had been commenced, was Solomon's work in connection with the temple completed, and the house of God שׁלם, integer, perfect in all its parts, as it should be. The last clause, בית י שׁלם, is connected rhetorically with what precedes without the conjunction, and is not to be regarded as a subscription, “with which the historian concludes the whole narrative commencing with 2Ch 2:1” (Berth.); for שׁלם does not signify “ended,” or to be at an end, but to be set thoroughly (perfectly) in order.

Verses 17-18
2Ch 8:17-18Voyage to Ophir. Cf. 1Ki 9:26-28, and the commentary on that passage, where we have discussed the divergences of our narrative, and have also come to the conclusion that Ophir is not to be sought in India, but in Southern Arabia. By אז the date of this voyage is made to fall in the period after the building of the temple and the palace, i.e., in the second half of Solomon's reign. =Chap. 9=

Verses 1-12
2Ch 9:1-12The visit of the queen of Sheba. Cf. 1Ki 10:1-13. - This event is narrated as a practical proof of Solomon's extraordinary wisdom. The narrative agrees so exactly in both texts, with the exception of some few quite unimportant differences,