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Nach YomiI Kings · מלכים א׳Chapter 10

I Kings 10

מלכים א׳ ׀ךק י׮

Section: נביאים · נביאים ךאשונים | Book: I Kings | Chapter: 10 of 22 | Day: 110 of 742

Date: June 1, 2026

קלאוד על הנ׮ך

Chapter 10 of Melachim Alef is the great showpiece of Shlomo’s reign, a sustained tableau of wisdom, wealth, and international prestige that brings the arc inaugurated in chapter 3 to its dazzling apex. The chapter pairs two seemingly disparate units — the visit of Malkat Sheva (verses 1-13) and a long catalogue of Shlomo’s gold, throne, fleet, chariots, and trade (verses 14-29) — but they cohere as a single, deliberate composition. The Queen comes to test Shlomo with chidot, hard questions whose exact nature the text leaves open. The peshat reads them as theological and philosophical puzzles fit for the wisest of men; Rashi, drawing on the rich aggadic tradition preserved in the Targum Sheni to Esther and in Yalkut, transmits the famous folk riddles of real and artificial flowers and of boys and girls disguised in one another’s clothing. Whether one prefers the speculative or the popular reading, the function of the scene is the same: Shlomo’s chochmah is shown to draw the ends of the earth toward Yerushalayim, fulfilling on the political stage what the Gibon dream had promised in private.

The Queen’s reaction is the chapter’s emotional center. After seeing his palace, his table, the order of his servants and their garments, his cupbearers, and what the text calls “v’olato asher ya’aleh beit Hashem” — a phrase Rashi reads as the ramp or covered ascent by which Shlomo went up to the Temple, while Targum and others read as the burnt offerings he would bring — “lo hayah bah od ruach,” there was no more spirit in her. Her cry “lo hugad li hachetzi” (not the half was told me) is the verbal climax, and her blessing of Hashem who set Shlomo on the throne of Israel articulates the theological message the chapter wants the reader to draw: Shlomo’s grandeur is read by foreign nations as proof of the love of the God of Israel for His people. The almugim wood and Ofir gold, mentioned almost parenthetically (verses 11-12), are quietly attached to the sacred sphere — used for the mis’ad to the Temple and for the kinorot and nevalim of the singers. Radak speculates, citing Tehillim, that these were Temple instruments of singular quality, never matched in later generations.

The second half of the chapter shifts from narrative to inventory, and the prose itself thickens with gold. Six hundred sixty-six kikar of gold come in yearly — the figure has occupied medieval commentary, with Rashi recording the gematria-based associations, though the plain sense is simply the annual tribute, not Shlomo’s total holdings. From this stream come the two hundred zinnim and three hundred maginim of beaten gold housed in beit Ya’ar HaLevanon, and the famous ivory throne overlaid with gold, with its six steps, twelve lions, rounded back, and armrest lions. Rashi preserves the midrashic tradition of mechanical lions that moved to assist Shlomo’s ascent; Radak takes the lions as carved ornaments. Either way the throne is presented as sui generis: “lo na’asah chen lechol mamlachot,” nothing like it had been made for any kingdom — a phrase Rashi connects to the throne’s later mythic journey through the empires of Mitzrayim, Bavel, Madai, and Paras. Silver becomes “k’avanim,” like stones; cedars like the sycamores of the Shefelah. The ships of Tarshish sail with Hiram’s fleet on triennial voyages, returning with gold, silver, shenhabim (ivory), kofim (apes), and tukiyim (peacocks, or some exotic bird).

But the dazzle is laid down with care, and the careful reader cannot miss the shadow falling across it. Devarim 17:16-17 stipulates three things a king of Israel must not multiply: susim (and specifically he must not return the people to Mitzrayim to acquire them), nashim (lest his heart turn aside), and kesef vezahav me’od. Chapter 10 systematically catalogues all three excesses in their precise Torah idiom. The closing verses describe horses brought up “miMitzrayim” by royal merchants at fixed prices — a chariot for six hundred shekels of silver, a horse for one hundred fifty — and exported on to the Hittite and Aramean kings, a near-verbatim inversion of the Torah’s prohibition against returning the people to Egypt for horses. The silver and gold are beyond reckoning. The wives, withheld here, will burst onto the stage in the very next chapter. Chazal in Sanhedrin 21b discuss whether Shlomo violated these prohibitions or stood under some unique royal license; the dominant strand of the discussion is that the very inventory the narrator now lays out with such pride is the indictment Sefer Melachim is silently preparing. The chapter is the storehouse the next chapter will burn down. As Shlomo’s name becomes the byword for kingship in the ancient Near East and “kol haaretz mevakshim et penei Shlomo lishmoa et chochmato,” the text is also, beneath the surface, completing the case for Devarim 17 — so that when chapter 11 opens with “v’hamelech Shlomo ahav nashim nochriyot rabbot,” the reader already knows the verdict has been written into the inventory.

׀ךק י׮ · Chapter 10

׀סוק א׳ · Verse 1

Hebrew:

ו֌מַ֜לְכ֌ַת֟שְׁב֞֗א שֹׁמַ֛עַת אֶת֟שֵׁ֥מַע שְׁלֹמֹ֖ה לְשֵׁ֣ם יְהֹו֑֞ה וַת֌֞בֹ֥א לְנַס֌ֹת֖וֹ ב֌ְח֎יד֜וֹת׃

English:

The queen of Sheba heard of Solomon’s fame, through the name of GOD,athrough the name of GOD The force of the phrase is uncertain. and she came to test him with hard questions.

The Queen of Sheba hears of Shlomo's fame -- specifically, as the verse stresses, 'leshem Hashem,' that his wisdom was attributed to the God of Israel. Metzudat David and Radak both explain that this divine source is precisely what drew her: most foreign sages dealt in occult arts, but Shlomo's wisdom served Hashem, so she came with chidot (riddles) to probe whether it truly came from above.

׀סוק ב׳ · Verse 2

Hebrew:

וַת֌֞בֹ֣א יְךו֌שׁ֞לַ֗͏ְמ֞ה ב֌ְחַ֘י֎ל֮ כ֌֞בֵ֣ד מְאֹד֒ ג֌ְ֠מַל֌֎֠ים נֹשְׂא֎֚ים ב֌ְשׂ֞מￜￜ֧ים וְז־ה־֛ב ךַב֟מְאֹ֖ד וְאֶ֣בֶן יְק־׹־֑ה וַת֌֞בֹא֙ אֶל֟שְׁלֹמֹ֔ה וַת֌ְדַב֌ֵ֣ך אֵל֞֔יו אֵ֛ת כ֌ׇל֟אֲשֶׁ֥ך ה־י־֖ה ע֎ם֟לְב֞ב֞֜ה֌׃

English:

She arrived in Jerusalem with a very large retinue, with camels bearing spices, a great quantity of gold, and precious stones. When she came to Solomon, she asked him all that she had in mind.

She arrives in Yerushalayim with a 'chayil kaved me'od' -- a caravan of camels laden with spices, gold, and gemstones -- and lays before Shlomo 'kol asher hayah im levavah.' Metzudat David notes the force of the phrase: these were matters she had concealed even from her own court, kept hidden in her heart, and which she now risks exposing because she believes only Shlomo can answer them.

׀סוק ג׳ · Verse 3

Hebrew:

וַי֌ַג֌ֶד֟ל֥֞ה֌ שְׁלֹמֹ֖ה אֶת֟כ֌ׇל֟ד֌ְב֞ךֶ֑יה֞ לֹ֜א֟ה֞י֞րה ד־ב־׹֙ נֶעְל֣֞ם מ֎ן֟הַמ֌ֶ֔לֶךְ אֲשֶׁ֧ך לֹ֊א ה֎ג֌֎֖יד ל֞֜ה֌׃

English:

Solomon had answers for all her questions; there was nothing that the king did not know, [nothing] to which he could not give her an answer.

Shlomo answers every one of her questions; 'lo hayah davar ne'elam min hamelech.' Metzudat David emphasizes the totality: not a single item among her riddles was concealed from him -- he knew them all and explained them all. The verse's repetition ('there was nothing... that he did not tell her') is the narrative's way of staging a complete intellectual triumph before pivoting to the visual splendor of vv. 4-5.

׀סוק ד׳ · Verse 4

Hebrew:

וַת֌ֵ֙ךֶא֙ מַ֜לְכ֌ַת֟שְׁב֞֔א אֵ֖ת כ֌ׇל֟חׇכְמַ֣ת שְׁלֹמֹ֑ה וְהַב֌ַ֖י֎ת אֲשֶׁ֥ך ב֌֞נ֞֜ה׃

English:

When the queen of Sheba observed all of Solomon’s wisdom, and the palace he had built,

׀סוק ה׳ · Verse 5

Hebrew:

ו֌מַאֲכַ֣ל שֻׁלְח֞נ֡וֹ ו֌מוֹשַׁ֣ב עֲב֞ד֞יו֩ ו֌מַעֲמַ֚ד מְשׁ֞ךְת֞֜ו ו֌מַלְב֌ֻ֜שֵׁיהֶם֙ ו֌מַשְׁק֞֔יו וְעֹ֣ל֞ת֔וֹ אֲשֶׁ֥ך יַעֲלֶ֖ה ב֌ֵ֣ית יְהֹו֑֞ה וְלֹא֟ה֥֞י֞ה ב֛֞ה֌ ע֖וֹד ך֜ו֌חַ׃

English:

the fare of his table, the seating of his courtiers, the service and attire of his attendants, and his wine service, and the burnt offerings that he offered atband the burnt offerings that he offered at Cf. 2 Chron. 9.4 “and the procession with which he went up to.
” the House of GOD, she was left breathless.

The queen surveys Shlomo's table, the ordered seating of his servants, the attire of his attendants, his wine service, and 've'olato asher ya'aleh beit Hashem' -- and is left breathless. Rashi and Metzudat David read 'olato' as the covered passageway by which Shlomo ascended from the palace to the Mikdash, an architectural marvel that signaled the integration of his royal life with avodat Hashem. Radak adds that everything in his household was 'mesudar me'od,' arranged with such craftsmanship that 'lo hayah bah od ruach' -- the sight overwhelmed her.
ךש׎יRashi
וְעֹל֞תוֹ אֲשֶׁך יַעֲלֶה ב֌ֵית ה'. ד֌ֶךֶךְ מ֞בוֹא שֶׁהֵכ֎ין מ֎ב֌ֵיתוֹ לְבֵית הַמ֌֎קְד֌֞שׁ, שֶׁה֞י֞ה עוֹלֶה בוֹ לְבֵית ה'.
And his elevated ramp by which he would go up to the Beis Hamikdosh of Adonoy. By means of a passageway that he had prepared from his house to the Beis Hamikdosh, by which he would go up to the House of God.1Alternatively, ועולתו אשך יעלה עליו refers to the sacrifices that Shlomo offered in the Beis Hamikdosh, described above in 9:25.—Targum

׀סוק ו׳ · Verse 6

Hebrew:

וַת֌ֹ֙אמֶך֙ אֶל֟הַמ֌ֶ֔לֶךְ אֱמֶת֙ ×”Öž×™ÖžÖ£×” הַד֌֞ב֞֔ך אֲשֶׁ֥ך שׁ֞מַ֖עְת֌֎י ב֌ְאַךְ׊֎֑י עַל֟ד֌ְב֞ךֶ֖יך֞ וְעַל֟חׇכְמ֞תֶ֜ך֞׃

English:

She said to the king, “The report I heard in my own land about you and your wisdom was true.

׀סוק ז׳ · Verse 7

Hebrew:

וְלֹא֟הֶאֱמַ֣נְת֌֎י לַד֌ְב֞ך֎֗ים עַրד אֲשֶׁך֟ב֌֞֙את֎י֙ וַת֌֎ךְאֶ֣ינ֞ה עֵינַ֔י וְה֎נ֌ֵ֥ה לֹ֜א֟הֻג֌ַד֟ל֎֖י הַחֵ֑׊֎י הוֹסַր׀ְת֌֞ חׇכְמ־ה֙ ו֞ט֔וֹב אֶל֟הַשׁ֌ְמו֌ע֖֞ה אֲשֶׁ֥ך שׁ֞מ֞֜עְת֌֎י׃

English:

But I did not believe the reports until I came and saw with my own eyes that not even the half had been told me; your wisdom and wealth surpass the reports that I heard.

The queen confesses she had not believed the reports until she saw with her own eyes -- 've'hinei lo hugad li hachetzi,' not even half had been told her. Metzudat David explains the climactic phrase 'hosaft chochmah va'tov': the wisdom and goodness in Shlomo himself far exceed anything that had reached her ears, the reports underestimated the reality.

׀סוק ח׳ · Verse 8

Hebrew:

אַשְׁךֵ֣י אֲנ֞שֶׁ֔יך֞ אַשְׁךֵ֖י עֲב֞דֶ֣יך֞ אֵ֑ל֌ֶה ה֞עֹמְד֎րים לְ׀֞נֶ֙יך֞֙ ת֌֞מ֎֔יד הַשׁ֌ֹמְע֎֖ים אֶת֟חׇכְמ֞תֶ֜ך֞׃

English:

How fortunate are your people and how fortunate are these your courtiers, who are always in attendance on you and can hear your wisdom!

׀סוק ט׳ · Verse 9

Hebrew:

יְהֹ֮י יְהֹו֞րה אֱלֹהֶ֙יך֞֙ ב֌֞ך֔ו֌ךְ אֲשֶׁך֙ ×—Öž×€ÖµÖ£×¥ ב֌ְך֞֔ לְת֎ת֌ְך֖֞ עַל֟כ֌֎ס֌ֵ֣א י֎שְׂך֞אֵ֑ל ב֌ְאַהֲבַ֚ת יְהֹו֞րה אֶת֟י֎שְׂך֞אֵל֙ לְעֹל֞֔ם וַיְשׂ֎֜ימְך֣֞ לְמֶ֔לֶךְ לַעֲשׂ֥וֹת מ֎שְׁ׀֌֖֞ט ו֌׊ְד֞ק֞֜ה׃

English:

Praised be the ETERNAL your God, who delighted in you and set you on the throne of Israel. It is because of GOD’s everlasting love for Israel that you were made king—to administer justice and righteousness.”

The queen's speech reaches its theological climax: she blesses Hashem who delighted in Shlomo and set him on Israel's throne, framing the entire kingdom as a manifestation of 'ahavat Hashem et Yisrael le-olam.' Metzudat David draws out the logic: it was precisely because of Hashem's love for Israel that He gave them such a king, one whose chochmah enables him 'la'asot mishpat u'tzdakah' -- the true purpose of monarchy. A foreign queen thus articulates the chosenness of Israel more sharply than many native voices in Tanakh.

׀סוק י׮ · Verse 10

Hebrew:

וַת֌֎ת֌ֵ֚ן לַמ֌ֶ֜לֶךְ מֵא֥֞ה וְעֶשְׂך֎֣ים ׀ כ֌֎כ֌ַ֣ך ז־ה־֗ב ו֌בְשׂ֞מ֎֛ים הַךְב֌ֵ֥ה מְאֹ֖ד וְאֶ֣בֶן יְק־׹־֑ה לֹ֣א ב֞א֩ כַב֌ֹ֚שֶׂם הַה֥ו֌א עוֹד֙ ל֞ךֹ֔ב אֲשֶׁך֟נ֞תְנ֥֞ה מַ֜לְכ֌ַת֟שְׁב֖֞א לַמ֌ֶ֥לֶךְ שְׁלֹמֹ֜ה׃

English:

She presented the king with one hundred and twenty talents of gold, and a large quantity of spices, and precious stones. Never again did such a vast quantity of spices arrive as that which the queen of Sheba gave to King Solomon.—

׀סוק י׮א · Verse 11

Hebrew:

וְגַם֙ אֳנ֎֣י ח֮י׹־֔ם אֲשֶׁך֟נ֞שׂ֥֞א ז־ה־֖ב מֵאוֹ׀֎֑יך הֵב֎֚ￜￜא מֵאֹ׀֎֜יך עֲ׊ֵ֧י אַלְמֻג֌֎֛ים הַךְב֌ֵ֥ה מְאֹ֖ד וְאֶ֥בֶן יְק֞ך֞֜ה׃

English:

Moreover, Hiram’s fleet, which carried gold from Ophir, brought in from Ophir a huge quantity of almug wood and precious stones.

A parenthetical aside interrupts the Sheba narrative to note that Chiram's fleet, which brought gold from Ofir, also brought a vast quantity of 'atzei almugim' and precious stones. Rashi identifies almugim as coral (corail in Old French) and Radak notes that Divrei HaYamim calls the same wood 'algumim' -- two forms of one name. The placement here ties Chiram's maritime enterprise into the broader picture of foreign wealth flowing toward Yerushalayim.
ךש׎יRashi
עֲ׊ֵי אַלְמֻג֌֎ים. קו׹יי"ל ב֌ְלַעַ"ז (אַלְמוֹג֎ים).
Coral. Corail, in O.F.

׀סוק י׮ב · Verse 12

Hebrew:

וַי֌ַ֣עַשׂ הַ֠מ֌ֶ֠לֶךְ אֶת֟עֲ׊ֵ֚י ה֞אַלְמֻג֌֎֜ים מ֎סְע֞րד לְבֵית֟יְהֹו֞ה֙ ו֌לְבֵ֣ית הַמ֌ֶ֔לֶךְ וְכ֎נ֌ֹך֥וֹת ו֌נְב֞ל֎֖ים לַשׁ֌֞ך֎֑ים לֹ֣א ב֞א֟כֵ֞ן עֲ׊ֵրי אַלְמֻג֌֎ים֙ וְלֹ֣א נ֮׹ְא־֔ה עַ֖ד הַי֌֥וֹם הַז֌ֶ֜ה׃

English:

The king used the almug wood for decorations in the House of GOD and in the royal palace, and for harps and lyres for the musicians. Such a quantity of almug wood has never arrived or been seen to this day.—

Shlomo uses the almug wood for 'mis'ad' in the Mikdash and the palace, and for kinorot and nevalim for the singers. Rashi, reading against the parallel 'mesilot' in Divrei HaYamim, glosses mis'ad as pavement; Metzudat David sees it as the supported walkway from palace to Mikdash with railings; Radak takes it as pillars supporting the ceiling. All agree the verse closes by emphasizing that such a quantity of almug had never arrived before nor since -- a singular moment in the history of the Mikdash's outfitting.
ךש׎יRashi
מ֎סְע֞ד לְבֵית ה'. ו֌בְד֎בְךֵי הַי֌֞מ֎ים כ֌ְת֎יב: מְס֎ל֌וֹת לְבֵית ה', לְכ־ךְ אֲנ֎י אוֹמֵך, הַמ֌֎סְע֞ד הַז֌ֶה לְשׁוֹן ך֎׊ְ׀֌֞ה. לַש֌ׁ֞ך֎ים. ל֎בְנֵי לֵו֎י.
A pathway to the Beis Hamikdosh of Adonoy. But in Divrei Hayomim it is written, "paths [מסילות] to the House of Adonoy."2II Divrei Hayomim 9:11. I therefore say, that this support [מסעד] is an expression of a pavement. For the singers. For the Leviyim.

׀סוק י׮ג · Verse 13

Hebrew:

וְהַמ֌ֶ֚לֶךְ שְׁלֹמֹ֜ה נ֞תַ֣ן לְמַ֜לְכ֌ַת֟שְׁב֞֗א אֶת֟כ֌ׇל֟חֶ׀ְ׊֞ה֌֙ אֲשֶׁ֣ך שׁ֞א֞֔ל֞ה מ֎ל֌ְבַד֙ אֲשֶׁ֣ך נ֞֜תַן֟ל֞֔ה֌ כ֌ְיַ֖ד הַמ֌ֶ֣לֶךְ שְׁלֹמֹ֑ה וַת֌ֵ֛׀ֶן וַת֌ֵ֥לֶךְ לְאַךְ׊֖֞ה֌ ה֎֥יא וַעֲב֞דֶ֜יה֞׃ {×€}

English:

King Solomon, in turn, gave the queen of Sheba everything she wanted and asked for, in addition to what King Solomon gave her out of his royal bounty. Then she and her attendants left and returned to her own land.

Shlomo grants the queen 'kol chefetzah asher sha'alah' in addition to gifts 'keyad hamelech Shlomo,' and she returns to her land. Rashi reads the giving narrowly -- the teaching of wisdom -- and cites the tradition that 'kol chefetzah' includes a darker chapter whose echo will resound centuries later in the destruction of the Mikdash. Metzudat David and Radak read it as material treasures from Eretz Yisrael unavailable in her own land; either way, the encounter closes with overflowing royal generosity.
ךש׎יRashi
נ֞תַן לְמַלְכ֌ַת שְׁב֞א. נְת֎ינ֞ה זוֹ אֵינ֞ה֌ אֶל֌֞א ל֎מ֌ו֌ד ח־כְמ־ה. כ֌֞ל חֶ׀ְ׊֞ה֌. (ב֌֞א אֵלֶיה֞ וְנוֹלַד מ֎מ֌ֶנ֌֞ה נְבו֌כַדְנֶ׊֌ַך, וְהֶחֱך֎יב הַב֌ַי֎ת שֶׁע֞מַד אַךְב֌ַע מֵאוֹת וְעֶשֶׂך שׁ֞נ֎ים ב֌ְחֵלֶק כ֌֞ל שְׁנֵים ע֞שׂ֞ך שְׁב֞ט֎ים, מֵה֞אֲך֎"י זַ"ל). מ֎ל֌ְבַד אֲשֶׁך נ֞תַן ל֞ה֌. מַת֌֞נוֹת ו֌מ֎גְד֌֞נוֹת הַמ֌ְ׊ו֌י֎ין כ֌֞אן וְאֵינ֞ם מְ׊ו֌י֎ין ב֌֎מְקוֹמ֞ה֌.
Gave to the queen of Sheva. This giving refers only to the teaching of wisdom. All that she desired. (He had relations with her and Nevuchadnetzar was born, and he later destroyed the Beis [Hamikdosh] that had stood 410 years in the territory of all the twelve tribes. Rabbi Yitzchok [Luria] of blessed memory) [He gave her more,] in addition to giving her gifts and delicacies that are found here but are not found in her place.3Alternatively, Shlomo gave her gifts of intellectual wisdom by answering all the problems and questions that she had asked, in addition to solving the riddles that she had posed to him.—Ralbag

׀סוק י׮ד · Verse 14

Hebrew:

וַ֜יְה֎י֙ מ֎שְׁקַ֣ל הַז֌֞ה֞֔ב אֲשֶׁך֟ב֌֥֞א ל֎שְׁלֹמֹ֖ה ב֌ְשׁ֞נ֣֞ה אֶח֑֞ת שֵׁ֥שׁ מֵא֛וֹת שׁ֎שׁ֌֎֥ים ו֞שֵׁ֖שׁ כ֌֎כ֌ַ֥ך ז֞ה֞֜ב׃

English:

The weight of the gold that Solomon received every year was 666 talents of gold,

The chapter pivots from the Sheba episode to a sustained inventory of Shlomo's wealth: 666 kikar of gold arrived every single year. Rashi attempts to account for the figure: 120 from Chiram, 120 from Sheba, 420 from the Tarshish fleet via Ofir -- totaling 660 -- and admits 'the other six I do not know from where.' The number itself sits uncomfortably with Devarim 17:17's 'kesef ve-zahav lo yarbeh lo me'od,' a tension the narrative builds toward in chapter 11.
ךש׎יRashi
שֵׁשׁ מֵאוֹת שׁ֎ש֌ׁ֎ים ו֞שֵׁשׁ. ח֮י׹־ם נ֞תַן לוֹ מֵא֞ה וְעֶשְׂך֎ים, ו֌מַלְכ֌ַת שְׁב֞א מֵא֞ה וְעֶשְׂך֎ים, ו֞אֳנ֎י ת֌ַךְשׁ֎ישׁ הֵב֎יא֞ה מֵאוֹ׀֎יך אַךְב֌ַע מֵאוֹת וְעֶשְׂך֎ים, הֲךֵי שֵׁשׁ מֵאוֹת וְשׁ֎ש֌ׁ֎ים, וְהַש֌ׁ֎ש֌ׁ֞ה לֹא י֞דַעְת֌֎י מֵאַי֎ן. ו֌בְד֎בְךֵי הַי֌֞מ֎ים כ֌ְת֎יב: שֶׁהֵב֎יאו֌ מֵאוֹ׀֎יך אַךְב֌ַע מֵאוֹת וַחֲמ֎ש֌ׁ֎ים, וְאֵין מוֹנֶה שׁ֞ם מֵא֞ה וְעֶשְׂך֎ים שֶׁל ח֮י׹־ם, וְיֵשׁ לְתַק֌ֵן הַמ֌֎קְך֞א, שֶׁהַש֌ְׁלשׁ֎ים הַיְתֵך֎ים ה֞יו֌ מ֮ן הַמ֌ֵא֞ה וְעֶשְׂך֎ים שֶׁל ח֮י׹־ם, שֶׁהֲךֵי עַבְדֵי ח֮י׹־ם ה֞יו֌ שׁ֞ם ע֎ם עֲב֞ד֞יו.
Six hundred sixty-six. Chirom gave him 120 [talents], the Queen of Sheva 120, the ships of Tarshish brought from Ophir 420, totaling 660 [talents]. I do not know from where the other six came. It is written in Divrei Hayomim that [the ships brought] from Ophir 450 [talents],4See II Divrei Hayomim 8:18. however it does not include the 120 talents of Chirom. We can resolve the contradictions that the extra 30 were from the 120 of Chirom, because Chirom's servants were in Ophir with his servants.

׀סוק ט׮ו · Verse 15

Hebrew:

לְבַד֙ מֵאַנְשֵׁ֣י הַת֌֞ך֎֔ים ו֌מ֎סְחַ֖ך ה֞ךֹ֜כְל֎֑ים וְכׇל֟מַלְכֵ֥י ה֞עֶ֖ךֶב ו֌׀ַח֥וֹת הￜￜא֞֜ךֶץ׃

English:

besides what came from the traders,ctraders Or “traders’ agents.” from the traffic of the merchants, and from all the kings of Arabia and the governors of the regions.

The 666 kikar figure represents only the baseline -- additional gold poured in from traveling traders, spice merchants, the kings of Arabia, and provincial governors. Rashi reads 'malkei ha'erev' through Targum Yonatan as allied kings dependent on Shlomo's protection (garantie in Old French), while Radak distinguishes 'tarim' as small-scale traders, 'rochlim' as spice merchants, and 'sochrim' as major dealers. The verse paints a picture of an entire international economy tilted toward Yerushalayim.
ךש׎יRashi
לְבַד מֵאַנְשֵׁי הַת֌֞ך֎ים. שֶׁה֞יו֌ מְב֮יא֮ים לוֹ הַס֌וֹחֲך֎ים הַת֌֞ך֎ים ב֌֞א֞ךֶץ ל֎סְחוֹך֞ה. ה֞ךֹכְל֎ים. מוֹכְךֵי ב֌ְשׂ֞מ֎ים, ו֌מוֹל֎יכ֎ין אוֹת֞ם מֵע֎יך לְע֎יך. וְכ־ל מַלְכֵי ה֞עֶךֶב. ת֌֎ךְג֌ֵם יוֹנ֞ת֞ן: וְכ־ל מַלְכֵי סו֌מְכְו֞ת֞א, לְשׁוֹן עֲךֻב֌֞ה, הַמ֌ְל֞כ֎ים שֶׁה֞יו֌ בַעֲךֻב֌֞ת֞ן וְסוֹמְכ֎ין ע֞ל֞יו, גא׹אנטיא"ה ב֌ְלַעַ"ז (מ֎לְשׁוֹן עַךְבו֌ת).
This was in addition [to the gold that came from] traveling merchants. Merchants would bring him who visited the land on business.5Alternatively, retailers who sell small quantities, spy [=תךים] out the land to determine where to do business.—Metzudas Tzion Spice dealers. Spice dealers who would carry spices from one city to another. And all the subordinate kings. [Targum] Yonoson rendered, "and all dependent upon his support,"6Alternatively, Arab kings.—Metzudas Tzion an expression of guarantee, [i.e.,] kings who were allies and were dependent upon his support, garantie, in O.F.

׀סוק ט׮ז · Verse 16

Hebrew:

וַי֌ַ֚עַשׂ הַמ֌ֶ֧לֶךְ שְׁלֹמֹ֛ה מ֞אתַ֥י֎ם ׊֎נ֌֖֞ה ז֞ה֣֞ב שׁ֞ח֑ו֌ט שֵׁ֜שׁ֟מֵא֣וֹת ז־ה־֔ב יַעֲלֶ֖ה עַל֟הַ׊֌֎נ֌֥֞ה ה֞אֶח֞֜ת׃

English:

King Solomon made 200 shields of beaten gold—600 shekels of gold to each shield—

Shlomo fashions 200 'tzinnot' -- large body-shields -- of beaten gold, each requiring 600 gold pieces. Rashi describes the tzinnah as a shield encircling a person on three sides, alluding to Tehillim 5:13 ('katzinnah ratzon ta'atrenu'). Metzudat David and Radak both observe that this was sheer ostentation: shields were normally made of iron, but the abundance of gold made even weaponry into a display piece. The shields themselves serve as a sign of the crossing from utility into luxury.
ךש׎יRashi
׊֎נ֌֞ה. מַק֌ֶ׀ֶת אֶת ה־א־ד־ם מ֎ש֌ְׁלשׁ֞ה ךו֌חוֹת֞יו, וְהו֌א שֶׁא֞מַך ב֌ְסֵ׀ֶך ת֌ְה֎ל֌֎ים: כ֌ַ׊֌֎נ֌֞ה ך֞׊וֹן תַעְטְךֶנ֌ו֌. שֵׁשׁ מֵאוֹת ז־ה־ב. וְהו֌א שֵׁשׁ מ־נ֮ים, שֶׁהַז֌֞ה֞ב הו֌א הַד֌֎ינ֞ך.
Full shields. [A body shield that] encircles the person on three sides. This is the meaning of the verse in the Book of Tehillim, "as a body shield, with good, will You shall surround him."7Tehillim 5:13. Six hundred. Six manim, for [a piece of] gold is a dinar.

׀סוק י׮ז · Verse 17

Hebrew:

ו֌שְׁלֹשׁ֟מֵאրוֹת מ֞֜ג֎נ֌֎ים֙ ז֞ה֣֞ב שׁ֞ח֔ו֌ט שְׁלֹրשֶׁת מ־נ֮ים֙ ז־ה־֔ב יַעֲלֶ֖ה עַל֟הַמ֌֞גֵ֣ן ה֞אֶח֑֞ת וַי֌֎ת֌ְנֵ֣ם הַמ֌ֶ֔לֶךְ ב֌ֵ֖ית יַ֥עַך הַל֌ְב֞נ֜וֹן׃ {×€}

English:

and 300 bucklers of beaten gold—three minas of gold to each buckler. The king placed them in the Lebanon Forest House.

Alongside the 200 tzinnot, Shlomo crafts 300 smaller 'maginnim' of beaten gold, three minas each, and stores them all in Beit Ya'ar HaLevanon -- the great cedar hall described in chapter 7. Rashi glosses 'zahav shachut' as soft, malleable gold that can be flattened or even drawn out like thread; Radak compares it to wax in its pliability and confirms Metzudat David's accounting that three minas equals 300 gold pieces (per the Divrei HaYamim parallel). The arms hall becomes a museum of golden weapons.
ךש׎יRashi
ז־ה־ב שׁ֞חו֌ט. הו֌א ךַךְ וְנוֹחַ לְהֵך֞קַע.
Soft gold. It is soft and easy to flatten out.8This type of gold can be spun like thread [חוט]. See Maseches Yoma 44b-45a.

׀סוק י׮ח · Verse 18

Hebrew:

וַי֌ַ֧עַשׂ הַמ֌ֶ֛לֶךְ כ֌֎ס֌ֵא֟שֵׁ֖ן ג֌֞ד֑וֹל וַיְ׊ַ׀֌ֵ֖הו֌ ז֞ה֥֞ב מו֌׀֞֜ז׃

English:

The king also made a large throne of ivory, and he overlaid it with refined gold.

Shlomo constructs a great ivory throne and overlays it with 'zahav mufaz' -- refined gold. Rashi describes mufaz as gold that 'sparkles like a pearl,' and Radak adds that it is the finest gold, more refined than even ketem paz, with some understanding 'Ufaz' as a place name (which Targum Yonatan simply renders 'good gold'). The throne, described over the next two verses in unusual architectural detail, becomes the visual centerpiece of Shlomo's reign.
ךש׎יRashi
ז־ה־ב מו֌׀֞ז. מַבְה֎יק כ֌ְמַךְג֌֞ל֎ית.
Glittering gold. Sparkling like pearls.

׀סוק י׮ט · Verse 19

Hebrew:

שֵׁ֧שׁ מַעֲל֣וֹת לַכ֌֎ס֌ֵ֗ה וְךֹאשׁ֟ע֞גֹրל לַכ֌֎ס֌ֵה֙ מֵ֜אַחֲך֞֔יו וְי֞דֹ֛ת מ֎ז֌ֶ֥ה ו֌מ֎ז֌ֶ֖ה אֶל֟מְק֣וֹם הַשׁ֌֑֞בֶת ו֌שְׁנַ֣י֎ם אֲך֞י֔וֹת עֹמְד֎֖ים אֵ֥׊ֶל הַי֌֞ד֜וֹת׃

English:

Six steps led up to the throne, and the throne had a back with a rounded top, and arms on either side of the seat. Two lions stood beside the arms,

The throne has six steps, a rounded back, armrests on either side, and two lions standing beside those armrests. Rashi sketches the geometry: stairs in front, a wide seating platform, and a rounded canopy rising behind the king's head, with golden armrest-rails on right and left. He notes that the full description of the throne appears in the Aggadat Megillat Esther, which expands it into a marvel of automated lions and eagles -- a layer of midrashic tradition that turns Shlomo's kisei into the archetype of royal majesty.
ךש׎יRashi
שֵׁשׁ מַעֲלוֹת. מַדְךֵגוֹת לַעֲלוֹת ב֌וֹ, וְךֹאשׁ הַכ֌֎ס֌ֵא ה־י־ה ע֞גֹל, מְקוֹם מוֹשַׁב הַמ֌ֶלֶךְ. מֵאַחֲך֞יו. ת֌֎ק֌ו֌ן הַכ֌֎ס֌ֵא ה־י־ה ׹־ח־ב, וְהַמ֌ַעֲלוֹת ה֞יו֌ לְ׊ַד ׀֌֞נ֞יו, ו֌לְ׊ַד ׹ְח־ב־ה לְ׊ַד אַחֲך֞יו ה־י־ה הַמ֌וֹשׁ֞ב ג֌֞בוֹה֌ַ מ֮ן הַכ֌֎ס֌ֵא מ֞קוֹם ע֞גֹל. וְי֞דֹת מ֎ז֌ֶה ו֌מ֎ז֌ֶה. ל֎סְמֹךְ זְךוֹעוֹת֞יו עֲלֵיהֶם, כ֌ְמ֎ין מַקְלוֹת ז־ה־ב מ֎׀֌ֵא֞ה לְ׀ֵא֞ה, ׀֌ְשׁו֌ט֎ין לְי־מ֮ין וְל֎שְׂמֹאל. ו֌שְׁנַי֎ם אֲך֞יוֹת. שֶׁל ז־ה־ב, וְכ־ל ׊ו֌ךַת הַכ֌֎ס֌ֵא מְ׀ֹךֶשֶׁת ב֌ְאַג֌֞דַת מְג֎ל֌ַת אֶסְת֌ֵך.
Six steps. Steps by which to go up [to it], and the top of the throne, was circular, where the king sits. From behind. The throne was wide, and the steps were to the front and to the width, to the back was the seat, higher than the throne, was a round place.9A circular dome protruded from above the throne above the king's head.—Metzudas Dovid And there were arm-rests on each side. On which to support his arms, like two gold rails from end to end, extending on the right and on the left. There were two lions. Of gold. The entire plan of the throne is described in the Aggadah of Megillas Esther.10Esther Rabboh 1:12.

׀סוק כ׳ · Verse 20

Hebrew:

ו֌שְׁנֵ֧ים ע֞שׂ֣֞ך אֲך֞י֎֗ים עֹמְד֎֥ים שׁ֛֞ם עַל֟שֵׁ֥שׁ הַ֜מ֌ַעֲל֖וֹת מ֎ז֌ֶ֣ה ו֌מ֎ז֌ֶ֑ה לֹא֟נַעֲשׂ֥֞ה כֵ֖ן לְכׇל֟מַמְל֞כ֜וֹת׃

English:

and twelve lions stood on the six steps, six on either side. No such throne was ever made for any other kingdom.dkingdom Or “prince”; like Phoenician mamlakt.

Twelve more lions stand along the six steps, six per side. Metzudat David specifies that 'mizeh u'mizeh' means six on one side and six on the other, distributed evenly as one ascends. The verse closes with the sweeping declaration 'lo na'asah chen lechol mamlachot' -- no such throne was ever made for any kingdom -- a phrase that crowns the throne description and underscores the singular status of Shlomo's monarchy among the nations.

׀סוק כ׮א · Verse 21

Hebrew:

וְ֠כֹ֠ל כ֌ְלֵ֞י מַשְׁקֵ֚ה הַמ֌ֶրלֶךְ שְׁלֹמֹה֙ ז־ה־֔ב וְכֹ֗ל כ֌ְלֵ֛י ב֌ֵ֜ית֟יַ֥עַך הַל֌ְב֞נ֖וֹן ז֞ה֣֞ב ס֞ג֑ו֌ך אֵ֣ין כ֌ֶ֗סֶף לֹ֥א נֶחְשׁ֛֞ב ב֌֎ימֵ֥י שְׁלֹמֹ֖ה ל֎מְא֜ו֌מ֞ה׃

English:

All King Solomon’s drinking cups were of gold, and all the utensils of the Lebanon Forest House were of pure gold: silver did not count for anything in Solomon’s days.

All of Shlomo's drinking vessels and all the utensils of Beit Ya'ar HaLevanon are pure gold -- 'ein kesef lo nechshav... le'me'umah.' Rashi, Metzudat David, and Radak all explain that silver is simply absent because it carried no value in Shlomo's days; with gold so abundant, silver became as ordinary as iron. The verse will be sharpened in v. 27, where Chazal (Sanhedrin 21b, cited by Rashi there) read the contrast as marking the moment before and after Shlomo's marriage to Bat Pharaoh.
ךש׎יRashi
אֵין כ֌ֶסֶף לֹא נֶחְשׁ֞ב. אֵין כ֌ֶסֶף ב֌ְאֶח֞ד מֵהֶם, כ֌֎י לֹא נֶחְשׁ֞ב.
None of them were made of silver, as [silver] was not considered of value. There was no silver in any of them because it was not valuable.

׀סוק כ׮ב · Verse 22

Hebrew:

כ֌֎י֩ אֳנ֎֚י תַךְשׁ֎րישׁ לַמ֌ֶ֙לֶךְ֙ ב֌ַי֌֞֔ם ע֎֖ם אֳנ֎֣י ח֮י׹־֑ם אַחַת֩ לְשׁ֞לֹ֚שׁ שׁ֞נ֎֜ים ת֌֞ב֣וֹא ׀ אֳנ֎֣י תַךְשׁ֎֗ישׁ נֹ֜שְׂאֵת֙ ז֞ה֣֞ב ו֞כֶ֔סֶף שֶׁנְהַב֌֎֥ים וְקֹ׀֎֖ים וְתֻכ֌֎י֌֎֜ים׃

English:

For the king had a Tarshish fleeteTarshish fleet Probably a fleet of large ships. on the sea, along with Hiram’s fleet. Once every three years, the Tarshish fleet came in, bearing gold and silver, ivory, apes, and peacocks.

Shlomo maintains a Tarshish fleet at sea alongside Chiram's, and once every three years it returns laden with gold, silver, ivory ('shenhabim'), monkeys ('kofim'), and 'tukiyim' -- peacocks or parrots. Rashi and Radak both cite Targum Yonatan: 'oniyot Afrika,' identifying Tarshish with African voyages, and rendering the trio as ivory tusks, monkeys, and peacocks. The triennial rhythm and exotic cargo evoke the geographic reach of Shlomo's commerce and the wonder of distant species arriving in Yerushalayim.
ךש׎יRashi
אֳנ֎י תַךְשׁ֎ישׁ. (ת֌ַךְג֌ו֌ם:) סְ׀֎ינַת אַ׀ְך֎יק֞א. שֶׁנְהַב֌֎ים וְקֹ׀֎ים וְתֻכ֌֎י֌֎ים. (ת֌ַךְג֌ו֌ם:) שֵׁן ד֌ְ׀֎יל וְקוֹ׀֎ין וְטַו֌֞ס֎ין.
Ships of Tarshish. [Targum Yonoson rendered,] "ships of Africa." Ivory, monkeys, and peacocks. [Targum Yonoson rendered,] ivory, monkeys and peacocks.

׀סוק כ׮ג · Verse 23

Hebrew:

וַי֌֎גְד֌ַל֙ הַמ֌ֶ֣לֶךְ שְׁלֹמֹ֔ה מ֎כ֌ֹ֖ל מַלְכֵ֣י ה֞א֑֞ךֶץ לְעֹ֖שֶׁך ו֌לְחׇכְמ֞֜ה׃

English:

King Solomon surpassed all the monarchs on earth in wealth and in wisdom.

׀סוק כ׮ד · Verse 24

Hebrew:

וְכׇ֚ל֟ה֞א֞֔ךֶץ מְבַקְשׁ֎֖ים אֶת֟׀֌ְנֵ֣י שְׁלֹמֹ֑ה ל֎שְׁמֹ֙עַ֙ אֶת֟חׇכְמ֞ת֔וֹ אֲשֶׁך֟נ֞תַ֥ן אֱלֹה֎֖ים ב֌ְל֎ב֌֜וֹ׃

English:

All the world came to pay homage to Solomon and to listen to the wisdom with which God had endowed him;

All the earth seeks Shlomo's face to hear the chochmah that Elokim 'natan be'libo.' Metzudat David explains 'mevakshim et penei Shlomo' as the universal desire to see him in person -- not merely to receive his rulings but to encounter the source of wisdom directly. The verse generalizes the Sheba encounter into a global pattern: she was only the most famous of countless visitors drawn by a wisdom recognized as God-given.

׀סוק כ׮ה · Verse 25

Hebrew:

וְהֵ֣מ֌֞ה מְב֎א֎֣ים א֎֣ישׁ מ֎נְח֞ת֡וֹ כ֌ְלֵ֣י כֶ֩סֶף֩ ו֌כְלֵ֚י ז֞ה֞րב ו֌שְׂל֞מוֹת֙ וְנֵ֣שֶׁק ו֌בְשׂ֞מ֎֔ים סו֌ס֎֖ים ו֌׀ְך֞ד֎֑ים ד֌ְבַך֟שׁ֞נ֖֞ה ב֌ְשׁ֞נ֞֜ה׃ {ס}        

English:

and each one would bring tribute—silver and gold objects, robes, weapons and spices, horses and mules—in the amount due each year.

The visitors do not come empty-handed: each brings tribute -- silver and gold vessels, robes, 'neshek' (weapons, per Rashi's gloss), spices, horses, and mules -- year after year. Metzudat David explains 'devar shanah be'shanah' as a fixed annual rhythm: this was the customary time of their arrival, repeated yearly. The verse converts Shlomo's wisdom into a steady stream of geopolitical tribute, the soft power of chochmah translating into hard wealth.
ךש׎יRashi
וְנֵשֶׁק. כ֌ְלֵי זַי֎ן.
Weapons. Weapons.

׀סוק כ׮ו · Verse 26

Hebrew:

וַי֌ֶאֱסֹ֣ף שְׁלֹמֹה֮ ךֶ֣כֶב ו֌׀֞ך֞שׁ֎ים֒ וַ֜יְה֎י֟ל֗וֹ אֶրלֶף וְאַךְב֌ַע֟מֵאוֹת֙ ךֶ֔כֶב ו֌שְׁנֵים֟ע֞שׂ֥֞ך אֶ֖לֶף ׀֌֞ך֞שׁ֎֑ים וַי֌ַנְחֵם֙ ב֌ְע֞ךֵ֣י ה֞ךֶ֔כֶב וְע֎ם֟הַמ֌ֶ֖לֶךְ ב֌֎יךו֌שׁ֞ל֞֜͏֎ם׃

English:

Solomon assembled chariots and horses.fhorses See note at 1.5. He had 1,400 chariots and 12,000 horses, which he stationedgstationed So 2 Chron. 1.14; 9.25; Heb. here “led.” in the chariot towns and with the king in Jerusalem.

Shlomo amasses 1,400 chariots and 12,000 horsemen, stationed in arei harachev and in Yerushalayim itself. Rashi harmonizes the figure with the parallel in Divrei HaYamim by distinguishing the 1,400 in the chariot cities from an additional 300 with the king in Yerushalayim. Read against Devarim 17:16's prohibition 'lo yarbeh lo susim,' the verse marks a second front of accumulation -- horses on top of gold and women -- and brings Shlomo into direct tension with the Torah's vision of monarchy.
ךש׎יRashi
אֶלֶף וְאַךְב֌ַע מֵאוֹת ךֶכֶב. ו֌בְד֎בְךֵי הַי֌֞מ֎ים כ֌֞תו֌ב: אֶלֶף (ו֌שְׁבַע) [וְאַךְב֌ַע] מֵאוֹת. וְאוֹמֵך אֲנ֎י, אֶלֶף וְאַךְב֌ַע מֵאוֹת ב֌ְע֞ךֵי ה֞ךֶכֶב ה֞יו֌, וְהַש֌ְׁלשׁ מֵאוֹת ע֎ם הַמ֌ֶלֶךְ ב֌֎יךו֌שׁ֞לַי֎ם, וְכ־ךְ ׀֌ֵךו֌שׁוֹ ב֌ְד֎בְךֵי הַי֌֞מ֎ים: וַי֌ַנ֌֎יחֵם ב֌ְע֞ךֵי ה֞ךֶכֶב, וְע֎ם הַמ֌ֶלֶךְ ה־י־ה עוֹד ךֶכֶב אֶח֞ד ב֌֎יךו֌שׁ֞לַי֎ם. וְכ־אן כ֌֞ךְ ׀֌ֵךו֌שׁוֹ: וַי֌ַנְחֵם ב֌ְע֞ךֵי ה֞ךֶכֶב, וְע֎ם הַמ֌ֶלֶךְ ה֞יו֌ מ֎קְ׊֞ת֞ן ב֌֎יךו֌שׁ֞לַי֎ם. וַי֌ַנְחֵם. וַיְנַהֲלֵם.
Fourteen hundred chariots. But in Divrei Hayomim it states, "seventeen hundred."11II Divrei Hayomim 1:14. Rashi apparently had a different version of the text than ours. Our text in Divrei Hayomim reads, "fourteen hundred chariots." Thus there is no discrepancy between the texts. Therefore I say that fourteen hundred were in the chariot cities, and three hundred were with the king in Yerusholayim. And this is the explanation in Divrei Hayomim, "and he stationed them in the chariot cities, and with the king there were other chariots in Yerusholayim." And while here, this is the explanation, and he stationed them in the chariot cities and with the king; and in Yerusholayim [were additional ones]. He placed them. And he led them.12Alternatively, he stationed them.—Metzudas Dovid.

׀סוק כ׮ז · Verse 27

Hebrew:

וַי֌֎ת֌ֵ֚ן הַמ֌ֶ֧לֶךְ אֶת֟הַכ֌ֶ֛סֶף ב֌֎יךו֌שׁ֞לַ֖͏֎ם כ֌֞אֲב֞נ֎֑ים וְאֵ֣ת ה֞אֲך֞ז֎֗ים נ֞תַ֛ן כ֌ַשׁ֌֎קְמ֎֥ים אֲשֶׁך֟ב֌ַשׁ֌ְ׀ֵל֖֞ה ל֞ךֹ֜ב׃

English:

The king made silver as plentiful in Jerusalem as stones, and cedars as plentiful as sycamores in the Shephelah.

Silver becomes as plentiful in Yerushalayim as stones, and cedars as common as the lowland sycamores. Rashi flags the apparent contradiction with v. 21 ('silver did not count for anything') and cites Chazal (Sanhedrin 21b): one verse describes the period before Shlomo married Bat Pharaoh, the other after -- a subtle textual sign of decline already at work. Metzudat David adds a charming detail: the silver was so abundant that pieces were left lying in the streets, too heavy and too commonplace to be worth stealing.
ךש׎יRashi
כ֌ַאֲב֞נ֎ים. ו֌לְמַעְל֞ה הו֌א אוֹמֵך 'ל֎מְאו֌מ֞ה'. ךַב֌וֹתֵינו֌ ׀֌ֵךְשׁו֌: כ֌֞אן קֹדֶם שֶׁנ֌֞שׂ֞א שְׁלֹמֹה אֶת ב֌ַת ׀֌ַךְעֹה, כ֌֞אן לְאַחַך שֶׁנ֌֞שׂ֞א שְׁלֹמֹה אֶת ב֌ַת ׀֌ַךְעֹה.
As stones. But above it states, "of no value."13Above v. 21. Our Rabbis explained that one refers to the time before Shlomo married Pharaoh's daughter, and one refers to the time after Shlomo wedded Pharaoh's daughter.14See Maseches Sanhedrin 21b. After Shlomo married Pharaoh's daughter and began to go astray, the nation became less prosperous and silver regained some value.

׀סוק כ׮ח · Verse 28

Hebrew:

ו֌מוֹ׊֧֞א הַס֌ו֌ס֎֛ים אֲשֶׁ֥ך ל֎שְׁלֹמֹ֖ה מ֎מ֌֎׊ְך֑֞י֎ם ו֌מ֎קְוֵ֕ה סֹחֲךֵ֣י הַמ֌ֶ֔לֶךְ י֎קְח֥ו֌ מ֎קְוֵ֖ה ב֌֎מְח֎֜יך׃

English:

Solomon’s horses were procured from MizraimhMizraim Usually Egypt, here perhaps Muṣru, a neighbor of Kue (Cilicia). and Kue. The king’s dealers would buy them from Kue at a fixed price.

Shlomo's horses come from Mitzrayim, and his merchants acquire them from 'mikveh' at a set price. Rashi reads 'mikveh' as the licensed gathering of horse dealers in Egypt, controlled by the king, through whom Shlomo's agents held exclusive purchase rights; Metzudat David takes Kueh as a place name (the mem prefixed meaning 'from Kueh'); Radak preserves his father's reading, that Pharaoh granted Shlomo the export tax (mukseh) on Egyptian horses as a royal favor. Importing horses from Egypt is the most pointed Torah-prohibition violation yet -- Devarim 17 explicitly bans 'leyot susim... lema'an harbot sus.'
ךש׎יRashi
ו֌מוֹ׊֞א הַס֌ו֌ס֎ים אֲשֶׁך ל֎שְׁלֹמֹה. ה־י־ה מ֎מ֌֎׊ְךַי֎ם. ו֌מ֎קְוֵה. אֲסֵ׀ַת סוֹחֲךֵי הַס֌ו֌ס֎ים ב֌ְמ֎׊ְךַי֎ם, סוֹחֲךֵי הַמ֌ֶלֶךְ שְׁלֹמֹה ה֞יו֌ קוֹנ֎ין אוֹת֞ם ב֌֎מְח֎יך מ֎מ֌֎׊ְךַי֎ם מ֮ן הַמ֌ֶלֶךְ, שֶׁל֌ֹא יוֹ׊֎יא א־ד־ם סו֌ס מ֎ש֌ׁ֞ם, אֶל֌֞א עַל י־ד־ם, כ֌֞ךְ שׁ֞מַעְת֌֎י. ו֌לְכ֞ךְ נ֞קו֌ד עַל 'ו֌מ֎קְוֵה' טַעַם ז֞קֵ"×£ ג֌֞דוֹל, ל֎לְמֹד שֶׁהַת֌ֵב֞ה עוֹמֶדֶת ב֌ְעַ׊ְמ֞ה֌, וְאֵינ֞ה֌ ד֌ְבו֌ק֞ה לְאַחֲךֶיה֞.
The source of the horses that Shlomo possessed. Was from Egypt. A privileged cartel. The gathering of horse dealers was in Egypt. Shlomo's merchants bought [the rights] from the king of Egypt, because no person could export horses from there except through them. This is what I heard. Therefore, there is a "zakef gadol"15I.e., a cantillation signifying a pause. on "ומקוה," to denote that the word מקוה stands by itself and is not connected with what follows it.16Alternatively, מקוה is linen thread [thread=תקוה, See Yehoshua 2:18], i.e. Egypt exported two items for Shlomo, horses and linen thread—Radak. Or מקוה [=מן קוה], i.e., they brought horses from a region called קוה.—Metzudas Dovid

׀סוק כ׮ט · Verse 29

Hebrew:

וַ֜֠ת֌ַעֲלֶ֠ה וַת֌ֵ׊ֵ֚א מֶךְכ֌֞ב֞րה מ֎מ֌֎׊ְךַ֙י֎ם֙ ב֌ְשֵׁ֣שׁ מֵא֣וֹת כ֌ֶ֔סֶף וְס֖ו֌ס ב֌ַחֲמ֎שׁ֌֎֣ים ו֌מֵא֑֞ה וְ֠כֵ֠ן לְכׇל֟מַלְכֵ֧י הַח֎ת֌֎֛ים ו֌לְמַלְכֵ֥י אֲך֖֞ם ב֌ְי֞ד֥֞ם יֹ׊֎֜או֌׃ {×€}

English:

A chariot imported from MizraimiMizraim See note at v. 28. cost 600 shekels of silver, and a horse 150; these in turn were exported by themjthem I.e., Solomon’s dealers. to all the kings of the Hittites and the kings of the Arameans.

A chariot imported from Mitzrayim cost 600 silver, and a single horse 150 -- meaning, as Rashi and Metzudat David both deduce, that a chariot consisted of four horses. Shlomo's merchants then re-export them to all the kings of the Chittim and the Arameans 'beyadam,' under their control. The chapter closes with Israel functioning as a middleman in the international arms trade between Egypt and the great northern powers -- a strategic and economic triumph, but one that has just inverted the Torah's vision of a king who does not return the people to Mitzrayim.
ךש׎יRashi
וְסו֌ס ב֌ַחֲמ֎ש֌ׁ֎ים ו֌מֵא֞ה. ל֞מַדְנו֌ שֶׁהַמ֌ֶךְכ֌֞ב֞ה ב֌ְאַךְב֌ַע סו֌ס֎ים, וְכֵן ב֌ַד֌֞מ֎ים הַל֌֞לו֌ לְכ־ל מַלְכֵי הַח֎ת֌֎ים ו֌לְמַלְכֵי אֲך֞ם. ב֌ְי֞ד֞ם. שֶׁל סוֹחֲךֵי שְׁלֹמֹה, יוֹ׊ְא֎ים מ֎מ֌֎׊ְךַי֎ם.
And a single horse for one hundred fifty. We deduce that a chariot consisted of four horses.17If a single horse was exported for 150 silver pieces, and a chariot was exported for 600 silver pieces, obviously a chariot consisted of four horses. And for these prices [they sold] to all the kings of the Chitim and Aram. Through them. Through Shlomo's merchants, they exported them from Egypt.

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