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1 Kings 11:8
And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods.

Genesis 6:2-5
That the sons of God saw the daughters of men that theywere fair; and they took them wives of all which they chose…

Deuteronomy 17:17
Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold.

together with.

1 Kings 3:1
And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh's daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of Jerusalem round about.

Leviticus 18:18
Neither shalt thou take a wife to her sister, to vexher, to uncover her nakedness, beside the other in her lifetime.

along with the daughter of Pharaoh
Solomon's marriage to Pharaoh's daughter was a strategic alliance, symbolizing peace and cooperation between Israel and Egypt. This union is significant as it represents the first recorded marriage between an Israelite king and an Egyptian princess, indicating Solomon's political acumen. However, it also marks the beginning of his spiritual decline, as it involved adopting foreign customs and religious practices, contrary to God's instructions inExodus 34:16.

women of Moab, Ammon, Edom, and Sidon
These nations were historically hostile to Israel, and their inclusion here underscores the extent of Solomon's alliances. Moab and Ammon were descendants of Lot (Genesis 19:37-38), and their worship of Chemosh and Molech involved detestable practices. Edom, descended from Esau, had a long-standing enmity with Israel. Sidon, a Phoenician city, was known for its worship of Baal and Ashtoreth. Solomon's marriages to women from these nations introduced their idolatrous practices into Israel, directly violating God's covenant and leading to spiritual corruption.

as well as Hittite women
The Hittites were a powerful group in the ancient Near East, known for their advanced culture and military prowess. By marrying Hittite women, Solomon further expanded his political network. However, this also meant embracing their religious practices, which were incompatible with the worship of Yahweh. This phrase emphasizes the breadth of Solomon's alliances and the resulting spiritual compromise, which ultimately led to the kingdom's division after his death, as prophesied in1 Kings 11:11-13. Solomon's actions serve as a cautionary tale about the dangers of compromising faith for political or personal gain.

(1) his time of life. It was "when he was old" -i.e., when passions arenot at their strongest - that his wives turned away his heart.

(2) The number - if the numbers are to be trusted - of his wives. A thousand concubines cannot be kept for mere purposes of passion.

(3) The large number ofprincesses, which shows that the object of this array of mistresses was to enhance his state and renown. As he exceeded other kings in glory, wisdom, and power, so must he excel them not only in armies, chariots, and horses, but also in the number of his wives. It is clear, therefore, that the "lust of the eye" and "the pride of life" had their part in this huge establishment. "The same consideration of state which leads a Western prince or noble to multiply horses, leads an Eastern prince to multiply wives, with often as little personal consideration in the one ease as in the other" (Kitto) ]many [He is blamed for their number. This was againstDeuteronomy 17:17]strange [not merelyforeign, though that is the primary meaning of the word, but strange as opposed to a lawful wife. Cf.Proverbs 5:20;Proverbs 6:24;Proverbs 7:5, etc. No doubt the harlots in Israel were principally aliens]women, together with [הפּ מאךלךט רךתךארפ ,׃ך׃ך וְאֵת־בַּתאּכּי. (Maurer). Pharaoh's daughter is regarded as his lawful wife]the daughter of Pharaoh [see note on 1 Kings 3:1],women of the Moabites, Ammonites [Heb.Moabitesses, etc. Perhaps these two nations are mentioned first because such alliances as these, though not forbidden in terms by the law, would nevertheless, from its spirit and bearing towards these races, be looked upon with especial disfavour. If the Ammonite or Moabite was not to be received into the congregation until thetenth generation (Deuteronomy 23:3); if the Israelite was not to seek their peace or prosperity all the days of his life (ver. 6), then the idea of intermarriage with them must have been altogether repugnant to the Hebrew polity, as indeed we may gather from the book of Ruth],Edomites [Favourably distinguished (Deuteronomy 23:7) from the two preceding races. The Edomite was a "brother." His children of thethird generation might enter into the congregation],Zidonians [Rawlinson thinks this word lends "some countenance to the tradition recorded by Menander (ap. Clem. Alex. 'Strom.' 1. p. 386), that Solomon married a daughter of Hiram, king of Tyre." But such tradition was sure to arise; the uxorious character of Solomon and his close relations with Hiram are quite sufficient to account for its growth. And a daughter of Hiram would hardly have been passed over without special mention], and Hittites [see on 1 Kings 10:29].

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