1 Kings5:1–6

No “evil occurrent”: the rare word Qoheleth uses of everyone verbal / quotation: confirmed

Solomon's boast in v. 4 is that there is פֶּגַע רָע, no evil pegaʻ, no chance collision. The noun is extremely rare, and the Verifier finds its only other home in Ecclesiastes 9:11, where time and pegaʻ meet them all, and where the same passage also speaks of milchâmâh, the war-word of v. 3. ⚙ The two verses are not quoting each other, but with a lexeme this scarce the verbal link is secure: the same word that Solomon says is absent from his kingdom is the word Qoheleth says nobody escapes. Cambridge's note on the archaic English ("‘Occurrent’ is the old English form of the noun for which we now use ‘occurrence’") sharpens the sense in both places: not an enemy, but a thing that happens to meet you. K&D supplies the kind of events meant, Absalom, Sheba, the pestilence at the census.

Ecclesiastes 9:11

basis: Verifier: shared Hebrew lexeme H6294 pegaʻ, which occurs in only 2 verses in the whole corpus, plus H4421 milchâmâh (in 308 vv). The rarity of pegaʻ carries the tier; neither text cites the other.

Hiram had sent cedar once before, for a different house structural / thematic: confirmed

The same alliance, the same cedars, and the same king's name stand behind David's palace. The Verifier links this unit to 2 Samuel 5:11 and its parallel 1 Chronicles 14:1 by the proper names Chîyrâm and Tsôr. Ellicott makes the connection explicitly: Hiram "is first mentioned in 2Samuel 5:11 (and the parallel, 1Chronicles 14:1 ) as having sent workmen and materials to David for the building of his house." Pulpit adds the second stage from 1 Chronicles 22:4, that Tyre "brought much cedar wood to David" for the house of the Lord, which is why Ellicott can say Hiram "knew well his desire of building the Temple." ⚙ The shared material is a shared pattern (Phoenician timber and craft supplied to an Israelite king), not a quotation, so the tier stays structural even though proper names are held in common. Note also that Cambridge's chronology, thirty to forty years, is precisely the reason he doubts it is the same man.

2 Samuel 5:11 · 1 Chronicles 14:1

basis: Verifier: shared Hebrew lexemes H2438 Chîyrâm (in 21 vv) and H6865 Tsôr (in 39 vv). Shared proper names within one recurring pattern of Tyrian supply; no quotation claimed in either direction.

The same treaty, twenty years on: Cabul structural / thematic: confirmed

The Verifier's strongest candidate after the rare-word link is 1 Kings 9:11-12, held by the same three names, Hiram, Solomon, Tyre. That is where this bargain ends: the timber and gold supplied, and twenty cities in Galilee handed over, which did not please the man who received them. ⚙ Nothing in our unit anticipates the souring, and it would be dishonest to read it back into v. 6. What the pairing does establish is that the arrangement announced here as an exchange of skill for wages became, over the reign, an exchange of territory, which is a change in kind. Cambridge's remark that the hire "takes the form of a supply of corn and oil" describes the terms of this chapter, not of chapter 9.

1 Kings 9:11 · 1 Kings 9:12

basis: Verifier: shared Hebrew lexemes H2438 Chîyrâm (in 21 vv), H8010 Shᵉlômôh (in 263 vv), H6865 Tsôr (in 39 vv). Same treaty narrated at a later stage; a continuation of one account, not a quotation.

“As the LORD spoke to my father David”: the oracle Solomon quotes verbal / quotation: confirmed

Verse 5 carries its own citation formula, כַּאֲשֶׁר דִּבֶּר יְהוָה, and then quotes: "Thy son whom I will give upon thy throne in thy place, he shall build the house for My Name." K&D identifies the source flatly ("‘As Jehovah spake to David;’ viz., 2 Samuel 7:12 , 2 Samuel 7:13"), and Pulpit, Barnes, Gill and Cambridge all name the same passage. K&D adds a lexical detail worth keeping: in 2 Samuel 7 the phrases "build me a house" and "build a house for my name" alternate. Cambridge notes the honest limit of the source, that 2 Samuel 7 gives no reason why David was refused. ⚙ Caution on provenance: this pair was not among the Verifier's computed candidates, so the basis recorded here is the verse's own quotation formula plus the unanimous identification by the named commentators, not a machine lexeme match.

2 Samuel 7:12 · 2 Samuel 7:13

basis: The verse quotes with an explicit citation formula (kaʼăsher dibber YHWH, H1696). Source identified as 2 Samuel 7:12-13 by K&D, Pulpit, Barnes, Gill and Cambridge alike. Not a Verifier-computed lexeme match; the basis is the citation formula plus unanimous named attribution.

Under the soles of his feet: an image that crosses the Testaments structural / thematic: confirmed

The clause that ends v. 3, תַּחַת כַּפּוֹת רַגְלוֹ, is a standing idiom of total subjection, and four of our commentators send it the same way. Poole and Benson both gloss it "made them subject to him, that he might trample upon them at his pleasure. Compare Psalm 8:6 1 Corinthians 15:27"; Cambridge calls it "A phrase not uncommon to denote entire conquest" and lists Psalm 8:6, 1 Corinthians 15:27, Ephesians 1:22; Pulpit extends the list to Psalm 91:13, Isaiah 63:3, Romans 16:20 and Hebrews 2:8. ⚙ The link cannot be verbal: the Greek texts cannot share a Strong's number with the Hebrew, and Psalm 8:6 is a separate psalm, not this verse. What is real is a single image travelling from a king's enemies under his sole, through the psalm of man's dominion, to the apostolic claim about the risen Christ. Tier it structural and let the typology be argued, not assumed.

Psalm 8:6 · 1 Corinthians 15:27 · Ephesians 1:22

basis: Cross-Testament, so no shared Strong's lexeme is possible and no verbal tier is claimed. Recorded basis: a shared idiom of subjection under the sole, with the chain of references supplied independently by Poole, Benson, Cambridge and Pulpit at this clause.

Gentile hands on the holy house flagged: verify source

Israel had no man who knew how to fell timber, and so the house for the Name was raised in part by Phoenician skill and paid for in Israelite grain and oil. Pulpit records the observation with Wordsworth on "the part the heathen thus took in rearing a temple for the God of Jacob," and points to Isaiah 60:10 and 60:13, where foreigners build the walls and the glory of Lebanon comes to beautify the sanctuary. Henry reads the same fact as providence: "one country has need of another, and is benefitted by another, that there may be dependence on one another, to the glory of God." ⚙ The connection to Isaiah is thematic and cross-book, and we flag one honest weakness: the Isaiah references come from Pulpit's citation rather than from any computed lexeme match, and Isaiah 60 is a promise about the eschatological city, not a comment on Solomon. Read as motif, it holds; read as prediction fulfilled here, it overreaches.

Isaiah 60:10 · Isaiah 60:13

basis: Provenance is commentary-supplied, not Verifier-computed: Pulpit cites Isaiah 60:10, 13 at this verse. Shared motif of foreign labour building a sanctuary; no lexeme match was computed for this pair, so the link is recorded as unverified.

The son who builds the house for the Name ancient/widely-held

The oracle quoted in v. 5 makes the builder a son given by God, set on a throne, building the house for God's own Name. Gill states the reading without hesitation: Solomon "was a type of Christ, the builder of his temple, the church, see Zechariah 6:12", where the Branch builds the temple of the LORD and bears royal honour on a throne. ⚙ The Hebrew supports the weight placed on it: the pronoun הוּא stands before the verb (he, he shall build), excluding the father and appointing the son before any work is named; and the house is definite in God's mouth and indefinite in the king's. The apostolic development is explicit in Hebrews 3:3-6, where the builder of the house has more honour than the house, and the Son is over the house as a son. This is the standard reading in our sources rather than a novelty of ours.

Zechariah 6:12 · 2 Samuel 7:13 · Hebrews 3:3-6

Sidonian hands on the temple: the calling of the Gentiles ancient/widely-held

Benson and Poole give the same reading in nearly the same words. Benson: "This assistance, which these Gentiles gave to the building of Solomon's temple, was a type of the calling of the Gentiles, and that they should be instrumental in building and constituting Christ's spiritual temple." Poole adds the object, "to wit, his church." Pulpit, from a different direction, notes with Wordsworth "the part the heathen thus took in rearing a temple for the God of Jacob" and sends the reader to Isaiah 60:10, 13. ⚙ What makes the type more than sentiment is the Hebrew of v. 6: the third אֵין of the unit is a confession that Israel lacked the knowledge (yōdêaʻ) the house required. The temple was never the product of Israel alone. Ephesians 2:19-22 completes the figure from the other end, with strangers and foreigners built together into a habitation of God in the Spirit, and with the same imagery of a structure fitly framed.

Ephesians 2:19-22 · Isaiah 60:10

Rest first, and the enemies under the sole novel

Two clauses of this unit are taken up by the New Testament writers along paths our commentators mark. The trampled enemies of v. 3 belong to the family of Psalm 8:6, which Paul applies to Christ in 1 Corinthians 15:27 and Ephesians 1:22 (so Cambridge, Poole, Benson and Pulpit, who adds Hebrews 2:8, where the writer concedes that we do not yet see all things put under him). And the rest of v. 4, which K&D says David never had "for a permanency," is the very point Hebrews 4:8 presses: if Joshua had given them rest, God would not afterward have spoken of another day. ⚙ Our own reading, offered to be tested rather than assumed, is that the order of this unit is the order of the gospel: the enemies are put down by God before the house is built, and the builder works out of a rest he did not manufacture. Solomon's peace was real and temporary, and it produced a house of cedar; the rest that remains produces a house of living stones. We mark the redemptive-historical reading of "under his feet" as widely held, but this particular structural argument from the sequence rest-then-building is ours, and is novel.

Hebrews 2:8 · Hebrews 4:8-10 · Psalm 8:6