1 Reis 11

1 Reis 11

Morgan - The whole story of King Solomon is full of the most solemn value. His was a life full of promise, but it ended in failure and gloom, because his heart turned from loyalty to God, in response to the seductions of his sensual nature. Old (02209) ziqnah means one as we would say today "past their prime." Sarah "in her old age (ziqnah)" bore a son (Ge 24:36). The psalmist asks God not to cast him off "in the time of old age (ziqnah)" (Ps 71:9+) (AT 78 THIS IS A GOOD PRAYER FOR YOURS TRULY!) and "even when I am old and gray, O God, do not forsake me." (Ps 71:18+) Complete Biblical Library - It is mostly used concerning the old age of a person, but refers once to a nation (Isa. 46:4). The evidence of Yahweh's blessing upon Abraham was shown by Sarah bearing Isaac in her old age (Gen. 24:36). Negative effects from this juncture in life appear as well. Solomon was in his old age when his foreign wives were able to turn his heart away from Yahweh (1 Ki. 11:4). Asa had a foot disease in his old age (1 Ki. 15:23). The psalmist expressed the common fear of the aged, of being abandoned without aid (71:9, 18). Yahweh assured a metaphorically aged Israel that it will not be abandoned at this stage (Isa. 46:4). ZIQNAH - 6V - Gen. 24:36; 1 Ki. 11:4; 1 Ki. 15:23; Ps. 71:9; Ps. 71:18; Isa. 46:4 Wholly devoted (08003) shalem is an adjective which describes something that is full, whole, made ready, perfected, complete. Shalem is occasionally used to mean safe or unharmed (Ge 33:18). As noted above in the discussion of Shalom, the Hebrew root sh-l-m implies completion, fulfillment, an entering into a state of wholeness and unity. Shalem describes iniquity which was not full or complete (Ge 15:16), stones which were whole (uncut) (Dt 27:6, Josh 8:31), stones that were whole or finished (for the Temple 1Ki 6:7), a weight that is full (Dt 25:15, Pr 11:1), wages that were full (abounding) (Ru 2:12), a heart that was whole (wholly devoted, complete, perfect - 1Ki 8:61, the antithesis = 1Ki 11:4), an army at full strength (Nah 1:12), a population, as entire or whole (taken captive) (Amos 1:6, 9), of hearts that were whole or undivided, wholly centered on the Lord. Beloved, considering that there are 14 uses (>50%) of the adjective shalem in passages dealing with the heart (the "control center" of a our being - see kardia) it would behoove each of us to read over these Scriptures (see list below) prayerfully pondering (meditating) in our own heart (doing a spiritual checkup as to our "heart condition") how we are relating to the LORD God Almighty. Is the condition of our heart one of "shalem" toward God? If the Spirit convicts us of sin (missing the mark of God's will for our life), then may He also strengthen us in our inner man with the will ("want to") and the power (Php 2:13+) so that we may be enabled to repent and return to Jehovah and experience the times of refreshing found only in our Lord Jesus Christ. Amen. SHALEM - 27V - Gen. 15:16; Gen. 33:18; Gen. 34:21; Deut. 25:15; Deut. 27:6; Jos. 8:31; Ruth 2:12; 1 Ki. 6:7; 1 Ki. 8:61; 1 Ki. 11:4; 1 Ki. 15:3; 1 Ki. 15:14; 2 Ki. 20:3; 1 Chr. 12:38; 1 Chr. 28:9; 1 Chr. 29:9; 1 Chr. 29:19; 2 Chr. 8:16; 2 Chr. 15:17; 2 Chr. 16:9; 2 Chr. 19:9; 2 Chr. 25:2; Prov. 11:1; Isa. 38:3; Amos 1:6; Amos 1:9; Nah. 1:12 1Ki 15:3 (the son of Nebat, Abijam) He walked in all the sins of his father which he had committed before him; and his heart was not wholly devoted to the LORD his God, like the heart of his father David. 14 But the high places were not taken away; nevertheless the heart of Asa was wholly devoted to the LORD all his days. 1 Kings 15:14 But the high places were not taken away; nevertheless the heart of Asa was wholly devoted to the LORD all his days. 2 Kings 20:3 (“Remember now, O LORD, I beseech You, how I have walked before You in truth and with a whole heart and have done what is good in Your sight.” And Hezekiah wept bitterly. WHOLE HEART (HEART ...WHOLLY DEVOTED TO): combination of whole & heart: 1 Ki 8:61 heart therefore be wholly devoted 1 Ki 11:4 heart was not wholly devoted 1 Ki 15:3 heart was not wholly devoted 1 Ki 15:14 heart of Asa was wholly devoted 2 Ki 20:3 with a whole heart, 1 Chr 12:38 (PERFECT HEART) 1 Chr 28:9 with a whole heart 1 Chr 29:19 (PERFECT HEART) 2 Chr 15:17 (heart was blameless) 2 Chr 16:9 heart is completely 2 Chr 19:9 wholeheartedly. 2 Chr 25:2 a whole heart. 1 Kings 11:5 For Solomon went after Ashtoreth the goddess of the Sidonians and after Milcom the detestable idol of the Ammonites. Ashtoreth: 1Ki 11:33 Jdg 2:13 10:6 1Sa 7:3,4 12:10 2Ki 23:13 Jer 2:10-13 Milcom: 1Ki 11:7 Lev 18:21 20:2-5, Molech, Zep 1:5, Malcham Related Passages: 2 Kings 23:13 The high places which were before Jerusalem, which were on the right of the mount of destruction (THE MOUNT OF OLIVES!) which Solomon the king of Israel had built for Ashtoreth the abomination (shiqquts) of the Sidonians, and for Chemosh the abomination (shiqquts) of Moab, and for Milcom the abomination (toebah) of the sons of Ammon, the king defiled. Judges 2:13 So they forsook the LORD and served Baal and the Ashtaroth. Judges 3:7 The sons of Israel did what was evil in the sight of the LORD, and forgot the LORD their God and served the Baals and the Asheroth. PAGAN PARTNERS PREACH PAGAN PRACTICES! For - Term of explanation. What is the writer explaining in context? Solomon went after (pursued, worshipped) Ashtoreth the goddess of the Sidonians and after Milcom the detestable idol (shiqquts; Lxx - bdelugma - abominable) of the Ammonites - These abominable idols are named and their despicable character (described below) sadly speaks to the degradation of Solomon's conscience and moral compass! Solomon's motto could have been... "Sin will take you further than you ever wanted to stray and keep you longer than you ever intended to stay, and cost you a lot more than you ever dreamed you would pay." Went after (יֵּלֶךְ – yelekh) is in the Hebrew imperfect tense, which generally indicates an incomplete or ongoing action. The significance of the imperfect in this context suggests repeated or progressive Action. Solomon’s turning to pagan gods was not a one-time event but a gradual or habitual process. The imperfect implies that he kept going after these deities, indicating an ongoing lapse into idolatry rather than a single act of worship. In Solomon’s case, it suggests that his apostasy was a progressive departure from God, not a sudden or momentary failure. Finally, the imperfect tense could mean that Solomon’s idolatry became a defining feature of his later reign, marking a continuous spiritual decline rather than a single act of disobedience. This chapter certainly supports this thought. Ashtoreth (see below) (See also ISBE Article) (Jdg. 2:13; Jdg. 10:6; 1 Sam. 7:3; 1 Sam. 7:4; 1 Sam. 12:10; 1 Sam. 31:10; 1 Ki. 11:5; 1 Ki. 11:33; 2 Ki. 23:13) This is the female consort of ba'al. She was symbolized by wooden poles on the worship platform, which was either a live tree or a carved pole symbolizing the tree of life. Ashtoreth (also spelled Astarte or Asherah) was often associated with phallic symbols in ancient Canaanite and Near Eastern worship. The Asherah poles (אֲשֵׁרִים, asherim), frequently mentioned in the Bible, were sacred wooden pillars or trees erected in honor of the goddess Asherah, who was closely linked to fertility, sexuality, and motherhood. While Ashtoreth (Astarte) and Asherah were distinct deities, they were both associated with fertility cults, and their worship often involved symbols of procreation, sexuality, and sacred groves. Phallic imagery, including standing stones (maṣṣeboth), poles, or even stylized tree symbols, was common in these fertility rites. The phallic connection comes from the broader fertility symbolism in Canaanite religion, where the union of male and female deities (such as Baal and Ashtoreth/Astarte) was seen as ensuring agricultural and human fertility. The standing poles or carved wooden representations were often associated with ritualistic sexual practices, temple prostitution, and symbolic reenactments of divine fertility. Biblical authors condemned these practices as idolatrous and immoral, often linking them to the corruption of Israelite kings and people. Milcom (see below) (SEE ISBE article on Molech; Wikipedia on Milcom) "Milcom" may refer to Molech (1Ki 11:7 - also in Lev. 18:21; Lev. 20:2; Lev. 20:3; Lev. 20:4; Lev. 20:5; 2Ki. 23:10; Jer. 32:35); both of these names have the same Hebrew root as king (MELEK)(OT uses of Milcom = 1Ki. 11:5; 1Ki. 11:33; 2Ki. 23:13; 1Chr. 8:9) was considered abominable in the Bible primarily because of the child sacrifices associated with his worship. He was the chief deity of the Ammonites, often identified with Molech, a god whose worship was strictly condemned in the Old Testament. Leviticus 18:21: “You shall not give any of your children to offer them to Molech, and so profane the name of your God: I am the LORD. Leviticus 20:2-5 prescribes the death penalty for anyone who sacrifices their children to Molech. Jeremiah 32:35 condemns Israel’s participation in such practices, calling it something that God “did not command, nor did it enter My mind.” Milcom’s worship, like that of other Canaanite and foreign gods, included ritual prostitution, divination, and occult practices. The Ammonites were long-time enemies of Israel, and their gods symbolized opposition to Yahweh’s covenant. Worshiping Milcom meant adopting pagan values that promoted violence, injustice, and the oppression of the innocent, which directly violated Israel’s ethical laws. When Solomon "went after Milcom", it signified a deep betrayal of Yahweh. His construction of shrines to Milcom and other foreign gods (1 Kings 11:7) suggests he tolerated—or even endorsed—these horrific practices. This provoked God's anger and led to the division of Israel after Solomon's death (1 Kings 11:9-13). David Kimchi says the image of Moloch was of brass and was hollow. A fire was kindled within the idol. When the extended hands became hot, Moloch's priest taking the babe from its father's hand, placed it in Moloch's hands to the accompaniment of drums to prevent the father from hearing the screams of his dying offspring (2 Ki 23:10). Detestable (abomination) (08251) shiqquts from shaqats = to detest - Lev 11:11, 13, 43+, Lev 20:25+, Dt 7:26, Ps 22:24) means disgusting, filthy, detestable, detestable thing. Shiqquts is a generic term for anything that is reprehensible to Yahweh because of its nature or effects. It refers especially to an idol per se (Jer 16:18, 2 Ki 23:13, 24) or to practices associated with idolatry (especially in Ezekiel 5:11+, Ezek 7:20+, Ezek 11:18, 21+ which led to the departure of the Shekinah glory of God from His Temple - He will never share His glory with another so called god!). Jesus commented on this prophetic event (which was still a prophecy at the time He spoke and as of 2025 is still prophetic) - "Therefore when you see the ABOMINATION OF DESOLATION which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand)." (Mt 24:15+) Shiqquts is often used of idols -- (YOU MIGHT TAKE A MOMENT TO READ THROUGH THESE PASSAGES TO GET A SENSE OF DIVINE DISGUST!) Dt. 29:17; 2Ki 23:13,24; Isa. 66:3; Jer. 4:1; 7:30; 13:27; 16:18; Ezek. 5:11; 7:20; 11:18,21; 20:7,8,30; 37:23 In one of the more incredible uses of this word in the OT we see the wisest man in the OT is described as "going after" the detestable idols (1Ki 11:5) and even building a high place for them (1Ki 11:7). Woe! Before you cast a stone read 1 Cor 10:12+! Shiqquts is the second most common Hebrew term for abominations - toebah being the most common word. Sad, isn't it, that God needed two words for abomination! Such is the depraved nature of our hearts! SHIQQUTS - 26V - abominable idols(1), abomination(4), abominations(5), detestable(1), detestable idol(3), detestable idols(2), detestable things(10), detested things(1), filth(1). Deut. 29:17; 1Ki. 11:5; 1Ki. 11:7; 2Ki. 23:13; 2Ki. 23:24; 2Chr. 15:8; Isa. 66:3; Jer. 4:1; Jer. 7:30; Jer. 13:27; Jer. 16:18; Jer. 32:34; Ezek. 5:11; Ezek. 7:20; Ezek. 11:18; Ezek. 11:21; Ezek. 20:7; Ezek. 20:8; Ezek. 20:30; Ezek. 37:23; Dan. 9:27; Dan. 11:31; Dan. 12:11; Hos. 9:10; Nah. 3:6; Zech. 9:7 Abomination (e.g., of desolation) (946) bdelugma from bdelusso = emit foul odor, turn away from something or someone on account of the "stench". A loathing or disgust, abhor in turn derived from bdeo = to stink;cf bdekluktos) which describes something foul, that which is extremely hated, disgusted, detested or abhorred. The first NT use of bdelugma is in Mt 24:15+ which is fitting as it describes the "Abomination (bdelugma) of desolation" (the Antichrist) (cp Mk 13:14+). The other 4 uses of bdelugma are - Lk 16:15+, Rev 17:4, 5+, Rev 21:27+. ASHTORETH ~ ASTARTE עשׁתרת N. Wyatt - BORROW Dictionary of deities and demons in the Bible PAGE 141 (the following is just a snippet of a very lengthy article) I. The divine name Astarte is found in the following forms: Ug ʿṯtrt (‘Athtart[u]’); Phoen ʿštrt (‘Ashtart’); Heb ʿAštōret (singular); ʿAštārôt (generally construed as plural); Eg variously ʿsṯrt, ʿsṯrṯ, isṯrt; Gk Astartē. It is the feminine form of the masculine ʿṯtr (‘Athtar’, ‘Ashtar’) and this in turn occurs, though as the name of a goddess, as Akkadian →Ishtar. The Akkadian Aš-tar-[tum?] is used of her (AGE 330). The etymology remains obscure. It is probably, in the masculine form, the name of the planet Venus, then extended to the feminine as well (cf. A. S. YAHUDA, JRAS 8 [1946] 174–178). It is unlikely that ROBERTSON SMITH’s suggestion (Religion of the Semites [Edinburgh 19273] 99 n. 2, esp. 310, 469–479), referring to Arabic ʿāṯūr, ‘irrigated land’, is of help; because it still leaves the t, which cannot be infixed, unexplained. Both god and goddess are probably, but not certainly, to be seen as the deified Venus (HEIMPEL 1982:13–14). This is indeed the case, since if the morning star is the male deity (cf. Isa 14:12), then the goddess would be the evening star: as she is in Greek tradition. (The two appearances of Venus are also probably to be seen as deified, cf. →Shahar and →Shalem.) MILCOM מלכם E. PUECH - BORROW Dictionary of deities and demons in the Bible PAGE 576 (the following is just a snippet of a longer article) I. The deity of the Ammonites, Milcom, occurs three times in the MT: 1 Kgs 11:5, 33; 2 Kgs 23:13. The Greek translators of the Septuagint or/and other Greek recensions and versions (Syrian, Latin) have read Milcom (Μελχομ, Μελχολ, Μολχομ, Μολχολ, possible confusion of Μ and Λ in uncial writing) in seven other instances: 2 Sam 12:30; 1 Chr 20:2; Amos 1:15; Jer 49(=30):1, 3; Zeph 1:5; 1 Kgs 11:7. In a number of cases, the Greek translations show how difficult the reading of the Hebrew prototype mlkm was; it could be vocalised and understood as Milcom or as “their king” (malkām), or both as in 2 Sam 12:30 (dittography?). To these 10 attestations, it is now possible to add some more instances found among the Ammonite archaeological data: as the divine name on the Amman citadel inscription, line 1 (end of 9th c.) and on a seal (7th c.) brk lmlkm (two other examples are modern forgeries), or as a theophoric element in Ammonite anthroponyms: on the Tell el-Mazar ostracon VII,1 (5th c.) mlkmyt, and on seals or bullae: mlkmʾwr (ca 600), bdmlkm, mlkmgd and mlkmʿz (6th c.) (HÜBNER 1992:252–253). A divine name Malkum was already known by the tablets of Drehem and a god →Malik is documented by texts from Nineveh as well as a theophoric element in proper names on the Ebla and Mari Tablets (CAZELLES 1957:cols 1343–1344). Alphabetic and syllabic lists of deities’ names found at Ugarit (KTU 1.47; 1.22; 1.118, HERDNER 1978:1–3, NOUGAYROL 1968:45, 60; see also KTU 1.119 = RS 24.266 but cf. HERDNER 1978:34–35) mention a god mlkm at the penultimate position, just before šlm - dsa-li-mu, which is rendered dMA.LIK.MEŠ (NOUGAYROL 1968:45, 60). Thus, it appears that the divine name is based on the root mlk “to rule” or “to counsel”, and that hesitation between muluk and malik is no longer permitted, even though the element mulug/k is attested by some Amorite proper names and toponyms (HUFFMON 1965:230–231). Could then be the mulug/k form preferably be parallel to the spelling of Molok (→Molech)?