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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>1 Kings 1 Pulpit Commentary</title><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/1_kings/1.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/1_kings/1-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="../">Pulpit Commentary</a> > 1 Kings 1</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../2_samuel/24.htm" title="2 Samuel 24">◄</a> 1 Kings 1 <a href="../1_kings/2.htm" title="1 Kings 2">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Pulpit Commentary</div><div class="chap"><div class="versenum"><a href="/1_kings/1-1.htm">1 Kings 1:1</a></div><div class="verse">Now king David was old <i>and</i> stricken in years; and they covered him with clothes, but he gat no heat.</div><div class="comm"><span class="cmt_sub_title">Verse 1.</span> - <span class="cmt_word">Now</span> [Hebrews <span class="accented">and</span>, but "now" more nearly expresses the import of the original, for <span class="hebrew">ו</span> has here little or no connecting force. It is commonly found at the beginning of a book (as in Exodus, Leviticus, Joshua, Judges, 2 Samuel, Ruth, etc.), and that where there is no connection whatever with any earlier writing (as in Esther, Ezekiel, Jonah, etc.) It can hardly imply, therefore, "that the historian regards his work as a continuation of a preceding history" (Rawlinson), nor is there any need to suppose that it has been taken from a writing containing the earlier history of David." Keil] <span class="cmt_word">King</span> [Hebrews the king. The frequent use of this title, "King David," "King Solomon," "King Asa," etc., is characteristic of our author. The expression is not unknown in 2 Samuel, but it occurs so rarely as to constitute a distinction (not a link, as Wordsworth) between that book and the Kings.] <span class="cmt_word">David was old</span> [yet <a href="/2_samuel/5-4.htm">2 Samuel 5:4, 5</a>, shows that he cannot have been more than seventy. (He was thirty at his accession; his reign at Hebron lasted seven years and a half; at Jerusalem thirty-three years.) Rawlinson says, "the Jews at this time were not long lived." Certainly, the Jewish <span class="accented">kings</span> were not. Only David, Solomon, and Manasses exceeded threescore] <span class="cmt_word">and stricken</span> [Hebrews <span class="accented">gone, i.e.</span>, advanced] <span class="cmt_word">in years.</span> [A common expression, only found with <span class="hebrew">זָקֵן</span>as in <a href="/genesis/18-11.htm">Genesis 18:11</a>; <a href="/genesis/24-1.htm">Genesis 24:1</a>; <a href="/joshua/13-1.htm">Joshua 13:1</a>, etc.] <span class="cmt_word">And they covered him with clothes</span> [lit. <span class="accented">coverings.</span> <span class="hebrew">בֶּגֶד</span> is used of <span class="accented">any</span> covering, whether of the person (<a href="/genesis/39-12.htm">Genesis 39:12</a>; <a href="/1_kings/22-10.htm">1 Kings 22:10</a>), or the bed (<a href="/1_samuel/19-13.htm">1 Samuel 19:13</a>), or even a table (<a href="/numbers/4-6.htm">Numbers 4:6</a>). Indeed, the outer garment was used, at least by the poor, for a covering at night (<a href="/exodus/22-27.htm">Exodus 22:27</a>). The context (ver. 47) shows that <span class="accented">bed</span>clothes are intended here] <span class="cmt_word">but he gat no heat.</span> [A common experience of the aged. David's early hardships and later sorrows and anxieties appear to have aged him prematurely. Possibly he was also afflicted with disease.] </div> <div class="versenum"><a href="/1_kings/1-2.htm">1 Kings 1:2</a></div><div class="verse">Wherefore his servants said unto him, Let there be sought for my lord the king a young virgin: and let her stand before the king, and let her cherish him, and let her lie in thy bosom, that my lord the king may get heat.</div><div class="comm"><span class="cmt_sub_title">Verse 2.</span> - <span class="cmt_word">Wherefore</span> [Heb. <span class="accented">and</span>] <span class="accented"><span class="cmt_word"></span>his servants</span> [according to Josephus (Antiq. 7:14, 3), his physicians] <span class="cmt_word">said unto him, Let there be sought</span> [lit. as marg., "<span class="accented">let</span> <span class="accented">them seek"</span>] <span class="accented"><span class="cmt_word"></span>for my lord the king</span> [the singular pronoun is used as representing the servant who was spokesman for the rest] <span class="cmt_word">a young virgin</span> [marg., "<span class="accented">a</span> <span class="accented">damsel, a virgin."</span> She must be young, to impart heat, and a virgin, as befitted a king. Though she was recommended as a nurse, they would naturally suppose she might be taken as a concubine] <span class="cmt_word">and let her stand before the king</span> [<span class="accented">i.e.</span>, as servant (Ver. 4). Cf. <a href="/1_kings/12-6.htm">1 Kings 12:6, 8</a>; <a href="/genesis/41-46.htm">Genesis 41:46</a>; <a href="/daniel/1-5.htm">Daniel 1:5</a>; <a href="/deuteronomy/1-38.htm">Deuteronomy 1:38</a> (with <a href="/joshua/1-1.htm">Joshua 1:1</a>) <a href="/1_kings/10-8.htm">1 Kings 10:8</a>. In the East, servants still stand and wait their masters' pleasure. Cf. <a href="/2_kings/5-25.htm">2 Kings 5:25</a>], <span class="cmt_word">and let her cherish him</span> [So also the LXX., <span class="greek">καὶ ἔσται αὐτὸν</span> <span class="greek">θάλπουσα</span>. But Gesenius, <span class="accented">al</span>, "be a companion to him"] <span class="cmt_word">and let her lie in thy</span> [or "his," LXX. <span class="greek">αυτοῦ</span>, Vulg. <span class="accented">sue</span>] <span class="accented"><span class="cmt_word"></span>bosom</span> [the expression is generally, but not invariably (see <a href="/1_kings/3-20.htm">1 Kings 3:20</a>; <a href="/ruth/4-16.htm">Ruth 4:16</a>) used <span class="accented">de complexu venereo</span>] <span class="cmt_word">that my lord the king may get heat.</span> [This close embrace of youth was an obvious way of imparting animal heat to age ("Color a corpore juvenili ac sane maxime prodest senibus." Grotius), and was the more favoured because other and internal remedies were not then known. It is recognized by Galen, and is said to have been prescribed by a Jewish physician to the Emperor Frederick Bar-baressa (Bahr). It is stated by Roberts that it is still largely followed in the East.] </div> <div class="versenum"><a href="/1_kings/1-3.htm">1 Kings 1:3</a></div><div class="verse">So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag a Shunammite, and brought her to the king.</div><div class="comm"><span class="cmt_sub_title">Verse 3.</span> - <span class="cmt_word">So</span> [Heb. <span class="accented">and</span>] <span class="accented"><span class="cmt_word"></span>they sought</span> (cf. <a href="/esther/2-2.htm">Esther 2:2</a>), <span class="cmt_word">for a fair</span> [this word points to the same conclusion as "virgin" in per. 2] <span class="cmt_word">damsel throughout all the coasts</span> [<span class="accented">i.e.</span>, borders (<span class="accented">costa = rib</span>, side). An old writer speaks of the "<span class="accented">coasts</span> and quarters of heaven"] <span class="cmt_word">of Israel, and found Abishag</span> [ = "Father of error." Names compounded with <span class="accented">Ab</span>, "father," were and are very common in the East. We have, <span class="accented">e.g.</span>, <span class="accented">Ab</span>-salom in Per. 6, and <span class="accented">Abi-</span>athar in Per. 7] a [Heb. <span class="accented">the</span>] <span class="cmt_word">Shunammite</span> [Shunem, a town of Issachar (<a href="/joshua/19-18.htm">Joshua 19:18</a>), now called Solam, "a flourishing village encompassed by gardens" (Porter), and "in the midst of the finest cornfields in the,world" (Grove), lies on the lower slope of "Little Hermon," and has before it the wide plain of Esdraelon. Another Shunammite appears in the sacred history (<a href="/2_kings/4-8.htm">2 Kings 4:8</a>)] <span class="cmt_word">and brought her to the king.</span> </div> <div class="versenum"><a href="/1_kings/1-4.htm">1 Kings 1:4</a></div><div class="verse">And the damsel <i>was</i> very fair, and cherished the king, and ministered to him: but the king knew her not.</div><div class="comm"><span class="cmt_sub_title">Verse 4.</span> - <span class="cmt_word">And the damsel was very fair</span> [lit. <span class="accented">,fair to exceeding</span>] <span class="accented"><span class="cmt_word"></span>and cherished</span> [see on ver. 2] <span class="cmt_word">the king, and ministered to him; but the king knew her not.</span> [This is mentioned to explain the history of <a href="/1_kings/2-13.htm">1 Kings 2:13-25</a>. Had it been otherwise, Adonijah could never have presumed to seek her in marriage, and Bathsheba would never have promised her help in his suit. Such an incestuous alliance would not only have been contrary to the law (<a href="/leviticus/18-8.htm">Leviticus 18:8</a>), but abhorrent to all true Israelites (cf. <a href="/1_corinthians/5-1.htm">1 Corinthians 5:1</a>). In this fact, which the court knew, and which the nation at large did not know - <span class="accented">they</span> could only suppose that such a "search" for one so exceeding "fair" meant the increase of the seraglio - Adoni-jah found his <span class="accented">point d'appui</span> for a second attempt on the throne. The older expositors and some of the modern, notably Wordsworth, assume that Abishag was David's wife, in the sense of being legally married to him. (Corn. A Lap. discusses the question at considerable length, and with needless pruriency.) But this idea finds no support in Scripture, which represents her as simply an attendant. It is idle to remark, consequently, that "the Jewish law allowed polygamy" (Rawlinson). </div> <div class="versenum"><a href="/1_kings/1-5.htm">1 Kings 1:5</a></div><div class="verse">Then Adonijah the son of Haggith exalted himself, saying, I will be king: and he prepared him chariots and horsemen, and fifty men to run before him.</div><div class="comm"><span class="cmt_sub_title">Verse 5.</span> - <span class="cmt_word">Then Adonijah</span> [ = "Jehovah is my Lord." The fourth son of David, and now apparently the eldest surviving. It seems probable that Chileab, or Daniel (<a href="/1_chronicles/3-1.htm">1 Chronicles 3:1</a>), David's second son, died in infancy. For Amnon's death, see <a href="/2_samuel/13-29.htm">2 Samuel 13:29</a>; for Absalom's, <a href="/2_samuel/18-14.htm">2 Samuel 18:14</a>. He must now have been between thirty-three and forty years of age (having been born in Hebron)] <span class="cmt_word">the son of Haggith</span> [<span class="accented"> = "</span>Festive" (Gesen.) "the dancer" (Stanley)] <span class="cmt_word">exalted himself, saying</span> [to him self and his confederates], <span class="cmt_word">I will be king</span>. [It is not difficult to trace this resolve to its sources. They were <span class="p"><br /><br /></span><span class="note_emph">(1)</span> his seniority (<a href="/1_kings/2-22.htm">1 Kings 2:22</a>). It is true there was no "right of primogeniture" in the Hebrew monarchy. "The God King had reserved to Himself the choice of the earthly king" (Keil). David himself was not the eldest, but the youngest brother. At the same time primogeniture, <span class="accented">ceteris paribus</span>, would have, and as a matter of fact had, considerable weight. The firstborn had the birthright; can we doubt he would expect the crown, and think it hard if he were passed over? (see <a href="/2_chronicles/21-3.htm">2 Chronicles 21:3</a>). <span class="p"><br /><br /></span><span class="note_emph">(2)</span> His personal attractions. Adonijah would think that his beauty and stature (Josephus mentions the latter) marked him out, as similar gifts had done Saul (<a href="/1_samuel/9-2.htm">1 Samuel 9:2</a>),. for the throne. <span class="p"><br /><br /></span><span class="note_emph">(3)</span> He was encouraged in his pretensions, if indeed they were not suggested to him, by others, by Joab, for example (see on ver. 7). <span class="p"><br /><br /></span><span class="note_emph">(4)</span> Possibly love for the beautiful Shunammite and the desire to gain possession of her may have strengthened his resolves. It is noteworthy that he and his beauty are mentioned just after her and hers]: <span class="cmt_word">and he prepared</span> [Hebrews <span class="accented">made</span>] <span class="accented"><span class="cmt_word"></span>him chariots and horsemen</span> [rather <span class="accented">horses</span>, as in <a href="/1_samuel/8-11.htm">1 Samuel 8:11</a>; <a href="/1_kings/5-6.htm">1 Kings 5:6</a>, Hebrews The former passage almost settles the meaning here. Keil <span class="accented">assumes</span> that a mounted escort is meant], <span class="cmt_word">and fifty men to run before him</span> [as Absalom before him (<a href="/2_samuel/15-1.htm">2 Samuel 15:1</a>). Adonijah seems in every way to have imitated Absalom. Josephus says he resembled him in disposition. Chariots, horses, and outrunners are mentioned (<a href="/1_samuel/8-11.htm">1 Samuel 8:11</a>) as the very first of the king's insigina. Horses were such natural and familiar tokens of royal state (not being employed in agriculture or for travelling), that the Hebrew kings were warned (<a href="/deuteronomy/17-16.htm">Deuteronomy 17:16</a>) against multiplying them. Outrunners again, such as the Roman emperors had (called by them <span class="accented">cursores</span>), and such as we find at the present day in Egypt, <span class="accented">footmen</span> who precede the chariot at full speed, and by their shrill cries clear the way, are admirably calculated to impress the public mind. According to Morier, "runners before the king's horse in Persia are indispensable to the royal state." Adonijah hoped by this display of regal pomp to win the suffrages of the people.] </div> <div class="versenum"><a href="/1_kings/1-6.htm">1 Kings 1:6</a></div><div class="verse">And his father had not displeased him at any time in saying, Why hast thou done so? and he also <i>was a</i> very goodly <i>man</i>; and <i>his mother</i> bare him after Absalom.</div><div class="comm"><span class="cmt_sub_title">Verse 6.</span> - <span class="cmt_word">And his father had not displeased</span> [or <span class="accented">pained, afflicted.</span> The LXX. has <span class="greek">ἀπεκώλυσεν</span>] <span class="cmt_word">him at any time</span> [Hebrews <span class="accented">from his days, i.e.</span>, all his days, LXX. <span class="greek">οὐδέποτε</span>, Vulg. <span class="accented">a diebus ejus. Sein Lebtage</span> (Bahr). Some (Seb. Schmiat, <span class="accented">e.g.</span>) would understand since the days of his ambition and display"] <span class="cmt_word">in saying, Why hast thou done so? and he also</span> [<span class="accented">i.e.</span>, he also, as well as Absalom, mentioned presently; or, possibly, he as well as Abishag just mentioned. Bahr's rendering, "Und dazu war er sehr schon," etc. "And <span class="accented">moreover he"</span> was, etc. will not stand] <span class="cmt_word">was a very goodly man</span> [cf. <a href="/2_samuel/14-25.htm">2 Samuel 14:25</a>. This accounted in part not only for his ambition, but also for his following]; <span class="cmt_word">and his mother</span> [the two last words are not in the original, which simply has "and <span class="accented">she bare</span>," <span class="hebrew">יָלְדָה</span>. There is no need, Thenius, to read, <span class="hebrew">רו ,תךענךג יָלַד</span> with others, <span class="hebrew">הולִיד</span>. We have a similar ellipsis in <a href="/numbers/26-59.htm">Numbers 26:59</a>. The meaning is quite clear, viz., that Haggith bare Adonijah to David next after Maachah bore him Absalom. This fact is mentioned to show that he was the eldest surviving son; and it shows therefore that seniority counted for something (cf. 1 Kings if. 25)] <span class="cmt_word">bare him after Absalom.</span> </div> <div class="versenum"><a href="/1_kings/1-7.htm">1 Kings 1:7</a></div><div class="verse">And he conferred with Joab the son of Zeruiah, and with Abiathar the priest: and they following Adonijah helped <i>him</i>.</div><div class="comm"><span class="cmt_sub_title">Verse 7.</span> - <span class="cmt_word">And he conferred</span> [Hebrews "<span class="accented">his</span> <span class="accented">words were"</span> (<a href="/2_samuel/3-17.htm">2 Samuel 3:17</a>, Hebrews)] <span class="cmt_word">with Joab</span> [Joab's share in this conspiracy, despite his hitherto unwavering fidelity to David, is easily accounted for. He must have known that he was under David's displeasure, and he must have feared, too, that he would be an object of dislike and distrust to a successor trained, as Solomon had been, under David's and Nathan's immediate influence. He could hardly be unconscious that under a new reign his position - unless he took measures to assure it - would be a precarious one. He resolved, therefore, to secure himself by helping Adonijah to his throne. It is also highly probable that Adonijah's ambitious character was much more to his liking than that of the pious and pacific Solomon. Adonijah's physical qualities, again, would no doubt commend him to this rough soldier, who may also have sympathised with him as the eldest son. And there may have been other circumstances (such, <span class="accented">e.g.</span>, as close personal friendship), of which we know nothing] <span class="cmt_word">the son of Zeruiah, and with Abiathar</span> [in <a href="/2_samuel/8-17.htm">2 Samuel 8:17</a>, we read that "Ahimelech son of Abiathar" was priest. Similarly, <a href="/1_chronicles/24-6.htm">1 Chronicles 24:6</a>. An obvious transposition] <span class="cmt_word">the priest.</span> ["Abiathar's defection is still more surprising" than Joab's (Rawlinson). It is certainly remarkable, when we consider the close ties which subsisted between Abiathar and David, ties which were cemented by the blood of eighty-five persons (<a href="/1_samuel/22-18.htm">1 Samuel 22:18</a>), and strengthened by the many afflictions which they had shared in common (<span class="accented">ibid.</span> ver. 23 to 1 Kings 28; <a href="/2_samuel/15-24.htm">2 Samuel 15:24-29</a>), that he should have joined in a plot to defeat David's cherished hopes and plans - plans, too, which he must surely have known, had the sanction of religion (<a href="/1_chronicles/28-5.htm">1 Chronicles 28:5</a>), and there must have been some powerful motive to account for this. May we not find one in jealousy of Zadok, who had for some time been associated with him in the priesthood, who is generally mentioned first (<a href="/2_samuel/8-17.htm">2 Samuel 8:17</a>; <a href="/2_samuel/15-29.htm">2 Samuel 15:29, 35, 36</a>; <a href="/2_samuel/20-25.htm">2 Samuel 20:25</a>). as if he were the more important and influential, and whose advancement, after the prophecy of <a href="/1_samuel/2-33.htm">1 Samuel 2:33-36</a>, Abiathar could not contemplate without suspicion and dread. Is it not highly probable that among the "words" Adonijah had with him was a promise to restore the priesthood to his family exclusively, as the reward of his allegiance]: <span class="cmt_word">and they following Adonijah helped him</span> (lit., as marg., "helped after Adonijah." It is a pregnant construction, "they aided having followed the side of Adonijah" (Gesenius). </div> <div class="versenum"><a href="/1_kings/1-8.htm">1 Kings 1:8</a></div><div class="verse">But Zadok the priest, and Benaiah the son of Jehoiada, and Nathan the prophet, and Shimei, and Rei, and the mighty men which <i>belonged</i> to David, were not with Adonijah.</div><div class="comm"><span class="cmt_sub_title">Verse 8.</span> - <span class="cmt_word">But Zadok the priest</span> [<a href="/2_samuel/8-17.htm">2 Samuel 8:17</a>. It is generally said to be difficult to explain "how Zadok and Abiathar came both to be "priests at this time." Rawlinson, who adds that "the best explanation is that Abiathar was the real high priest," officiating in Zion, while Zadok acted as chief priest at the tabernacle at Gibeon. (Bahr, by a strange oversight, assigns to Zadok the care of the ark on Mount Zion, whereas <a href="/1_chronicles/16-39.htm">1 Chronicles 16:39</a>, distinctly connects his ministry with the tabernacle of witness at Gibeon.) But the precedence (see on ver. 7) generally assigned to Zadok is hardly consistent with the idea that Abiathar was "the real high priest." The fact is that a duality of high priests, associated, apparently, on pretty equal terms, was not unknown in Jewish history. The cases of Eleazer and Ithamar, Hophni and Phinehas, Annas and Caiaphas, will occur to all. <a href="/2_kings/25-18.htm">2 Kings 25:18</a>, speaks of "the chief priest" and "the second priest;" <a href="/2_chronicles/31-10.htm">2 Chronicles 31:10</a>, of the "chief priest of the house of Zadok." And a dual priesthood would be the more necessary in David's days, because of the two sanctuaries, Zion and Gibeon. We find, however, from <a href="/1_chronicles/15-11.htm">1 Chronicles 15:11</a>, that Zadok was already priest at the time of the bringing up of the ark. And the true explanation, no doubt, is that Zadok had succeeded some member of his family, in all probability Jehoiada, called in <a href="/1_chronicles/12-27.htm">1 Chronicles 12:27</a>, "the leader of Aaron" (Hebrews), who had certainly been high priest in the time of Saul (<a href="/1_chronicles/27-5.htm">1 Chronicles 27:5</a>), and who would hardly be degraded when, with 3700 followers, he joined David at Hebron. On his decease, or cession of orifice, Zadok, who had joined at the same time with a large contingent,was associated with Abiathar in the priest's office. This dual arrangement, consequently, was the result of David's having taken over a high priest from Saul, together with the kingdom, when he had Abiathar as priest already,] <span class="cmt_word">and Benaiah the son of Jehoiada,</span> [<span class="accented">i.e.</span>, Jehoiada the high priest (<a href="/1_chronicles/27-5.htm">1 Chronicles 27:5</a>). Benaiah was consequently a Levite, and of the family of Aaron; set, however, by David, because of his prowess (<a href="/2_samuel/23-20.htm">2 Samuel 23:20, 21</a>; <a href="/1_chronicles/11-22.htm">1 Chronicles 11:22</a>) over the bodyguard (<a href="/2_samuel/8-18.htm">2 Samuel 8:18</a>; <a href="/1_chronicles/18-17.htm">1 Chronicles 18:17</a>). Probably he was a near relative of Zadok.], <span class="cmt_word">and Nathan the prophet</span> [a Jewish tradition makes Nathan the eighth son of Jesse. He comes before us <a href="/2_samuel/7-2.htm">2 Samuel 7:2, 3, 17</a>; <a href="/2_samuel/12-1.htm">2 Samuel 12:1-12, 25</a>] <span class="cmt_word">and Shimei</span> [by Ewald identified with Shammah (<a href="/1_samuel/16-9.htm">1 Samuel 16:9</a>), or Shimeah, David's brother (<a href="/2_samuel/13-3.htm">2 Samuel 13:3</a>; <a href="/2_samuel/21-21.htm">2 Samuel 21:21</a>). Others suppose him to be the Shimei of <a href="/1_kings/4-18.htm">1 Kings 4:18</a>. But see note on chap. 2:8. Josephus calls Shimei (not Rei, as Bahr states) <span class="greek">ὁ Δαυίδου φίλος</span>], <span class="cmt_word">and Rei</span> [this name occurs here only. Ewald would identify him with Raddai (<a href="/1_chronicles/2-14.htm">1 Chronicles 2:14</a>), another brother of David, but on very slender grounds], <span class="cmt_word">and the mighty men</span> [or heroes. Gesen. "chiefs." Not the 600 men who formed David's band in his wanderings (<a href="/1_samuel/25-13.htm">1 Samuel 25:13</a>; <a href="/1_samuel/27-2.htm">1 Samuel 27:2</a>) (Rawlinson), but the 30 (or 37) to whom this name of <span class="accented">Gibborim</span> is expressly given, <a href="/2_samuel/23-8.htm">2 Samuel 23:8</a>; <a href="/1_chronicles/11-15.htm">1 Chronicles 11:15, 25</a>; <a href="/1_chronicles/29-24.htm">1 Chronicles 29:24</a>. Comp. <a href="/2_kings/10-25.htm">2 Kings 10:25</a>, Hebrews] <span class="cmt_word">which belonged to David</span> [same expression as in <a href="/2_samuel/23-8.htm">2 Samuel 23:8</a>] <span class="cmt_word">were not with Adonijah.</span> </div> <div class="versenum"><a href="/1_kings/1-9.htm">1 Kings 1:9</a></div><div class="verse">And Adonijah slew sheep and oxen and fat cattle by the stone of Zoheleth, which <i>is</i> by Enrogel, and called all his brethren the king's sons, and all the men of Judah the king's servants:</div><div class="comm"><span class="cmt_sub_title">Verse 9.</span> - <span class="cmt_word">And Adonijah slew</span> [or sacrificed, LXX. <span class="greek">ἐθυσίασεν</span>. It was a sacrificial feast, like Absalom's, <a href="/2_samuel/15-12.htm">2 Samuel 15:12</a> (where see Speaker's note). Religious festivity, <span class="accented">i.e.</span>, was the apparent object of their assembling: religion was invoked, not merely to cloke their designs, but to cement them together] <span class="cmt_word">sheep and oxen and fat cattle by</span> [Hebrews <span class="accented">with</span>; same expression, <a href="/2_samuel/20-8.htm">2 Samuel 20:8</a>] <span class="cmt_word">the stone of Zoheleth,</span> [<span class="accented">i.e.</span>,"the serpent" (Gesen.) "No satisfactory explanation has been given of this name" (Rawlinson). See Smith's "Dict. Bible" <span class="accented">sub voc.</span>, where the various interpretations are given. The stone, which served as "a natural altar for the sacrificial feast," the spring, which afforded "water for the necessary ablutions," and the situation with respect to the adjoining city recommended this place as a rendezvous] <span class="cmt_word">which is by En-Rogel</span> [<a href="/joshua/15-7.htm">Joshua 15:7</a>; <a href="/joshua/18-16.htm">Joshua 18:16</a>; <a href="/2_samuel/17-17.htm">2 Samuel 17:17</a>. Perhaps "the spring of the spy." The Chald., Arab., and Syr. render "the spring, of the fuller" - the Orientals wash clothes, etc., by <span class="accented">treading</span> (rogel) them. Josephus says it was without the city, in the royal garden (<span class="greek">ἐν βασιλικῷ</span> <span class="greek">παραδείσῳ</span>). The authorities are divided between the "Fountain of the virgin" (Ain um ed-Deraj), and the "Well of Job" (Bir Eyub.) See the arguments in Bonar's "Land of Promise," App. 5; Thomson's "Land and Book," vol. 2 p. 528; and Mr. Grove's Art. in Smith's "Dict. Bib." Porter ("Handbook of Palestine ") identifies En-Rogel with Bir Eyub without remark. There is much to be said on either side. The pool of Siloam ("Bib. Museum") has nothing in its favour] <span class="cmt_word">and called all his</span> <span class="cmt_word">brethren the king's sons</span> [including, it would seem, even the elder sons of David and Bathsheba, who would bring up the number to fifteen (<a href="/1_chronicles/3-5.htm">1 Chronicles 3:5</a>). They too, if living, would naturally resent the preference of <span class="cmt_word">the</span> youngest brother], <span class="cmt_word">and all the men of</span> <span class="cmt_word">Judah, the king's servants</span> ["all the Judeans who were serving at court, as being members of his own tribe" (Keil). The fierce jealousy between Ephraim and Judah would almost compel the king to surround himself with soldiers and attendants of the latter tribe. Some of the invited guests, no doubt, like Absalom's two hundred, "went in their simplicity and knew not anything" (<a href="/2_samuel/15-11.htm">2 Samuel 15:11</a>). </div> <div class="versenum"><a href="/1_kings/1-10.htm">1 Kings 1:10</a></div><div class="verse">But Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother, he called not.</div><div class="comm"><span class="cmt_sub_title">Verse 10.</span> - <span class="cmt_word">But Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother, he called not.</span> [It is clear from this verse that Adonijah perfectly understood that he had in Solomon a rival. The intentions and promises (ver. 13) of his father can hardly have been unknown to him. The name "Jedidiah, too, bestowed upon Solomon by Nathan (<a href="/2_samuel/12-25.htm">2 Samuel 12:25</a>), taken in connexion with the prophecy of Nathan (<span class="accented">ibid.</span> 2 Samuel 7:12; cf. <a href="/1_chronicles/22-9.htm">1 Chronicles 22:9, 10</a>), must have proved to him that Solomon was marked out for David's successor. He seems to have been well aware also who were Solomon's supporters. To some of them he may have made indirect overtures. The historian having recorded Adonijah's preparations for a <span class="accented">coup d'etat</span>, now relates the manner in which the plot was frustrated. The prophet, who had been the guardian and preceptor of Solomon's youth, and who knew the Divine will respecting the succession (<a href="/1_chronicles/22-9.htm">1 Chronicles 22:9, 10</a>), takes prompt and energetic measures to defeat the conspiracy. </div> <div class="versenum"><a href="/1_kings/1-11.htm">1 Kings 1:11</a></div><div class="verse">Wherefore Nathan spake unto Bathsheba the mother of Solomon, saying, Hast thou not heard that Adonijah the son of Haggith doth reign, and David our lord knoweth <i>it</i> not?</div><div class="comm"><span class="cmt_sub_title">Verse 11.</span> - <span class="cmt_word">Wherefore Nathan spake unto Bathsheba the mother of Solomon</span> [the person after Solomon most directly concerned and also best fitted to approach the king] <span class="cmt_word">saying, Hast thou not heard that Adonijah the son of Haggith</span> [possibly there is a touch of worldly wisdom here, as Rawlinson suggests, "Haggith, thy rival." We may be sure David's harem was not without its fierce jealousies. But (see ver. 5, and <a href="/1_kings/2-13.htm">1 Kings 2:13</a>) the patronymic is so common in Hebrews that we cannot safely found an argument upon it. See on chap. 2:5] <span class="cmt_word">doth reign</span> [Hebrews <span class="accented">did reign</span>. LXX. <span class="greek">ἐβασίλευσαεν</span>, aor. = "succeeded." "Schon so gut wie Konig geworden ist." Bahr and Keil] <span class="cmt_word">and David our Lord knoweth it not.</span> </div> <div class="versenum"><a href="/1_kings/1-12.htm">1 Kings 1:12</a></div><div class="verse">Now therefore come, let me, I pray thee, give thee counsel, that thou mayest save thine own life, and the life of thy son Solomon.</div><div class="comm"><span class="cmt_sub_title">Verse 12.</span> - <span class="cmt_word">Now therefore come, let me give</span> [Hebrews <span class="accented">counsel</span>] t<span class="cmt_word">hee counsel, that thou mayest save</span> [Hebrews <span class="accented">and save, i.e.</span>, by acting upon it] <span class="cmt_word">thine own life, and the life of thy son Solomon.</span> The custom of Eastern kings - to secure their thrones by a massacre of their rivals - has received many illustrations, notably among the Ottomans, and is receiving one in Burmah at the present moment (May, 1879). We have Scripture instances in <a href="/judges/9-5.htm">Judges 9:5</a>; <a href="/1_kings/15-29.htm">1 Kings 15:29</a>; <a href="/2_kings/10-7.htm">2 Kings 10:7, 14</a>; <a href="/2_kings/11-1.htm">2 Kings 11:1</a> (cf. <a href="/1_samuel/24-21.htm">1 Samuel 24:21</a>). To put a royal <span class="accented">mother</span> to death, along with her offspring, though perhaps unusual, was not unknown. Rawlinson cites the instances of Cleopatra, widow of Philip of Macedon, who was murdered with her infant son Caranus by Olympias; and Roxana, widow of Alexander the Great, who, with her son, was put to death by Cassander. Nathan does not say this will be, but may be, Bathsheba's fate. </div> <div class="versenum"><a href="/1_kings/1-13.htm">1 Kings 1:13</a></div><div class="verse">Go and get thee in unto king David, and say unto him, Didst not thou, my lord, O king, swear unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne? why then doth Adonijah reign?</div><div class="comm"><span class="cmt_sub_title">Verse 13.</span> - <span class="cmt_word">Go and get thee in</span> [Hebrews come] <span class="cmt_word">unto king David, and say unto him, Didst not thou, my lord, O king swear unto thine handmaid</span> [this oath of David's to Bathsheba (see vers. 17, 30) is not elsewhere recorded, but it was evidently well known to Nathan, and probably, therefore, to others also] <span class="cmt_word">saying, Assuredly</span> [Hebrews that, <span class="hebrew">כִּי</span>, <span class="accented">recitantis</span>] <span class="cmt_word">Solomon thy son shall reign after me, and he</span> [emphatic] <span class="cmt_word">shall sit upon my throne? why therefore doth Adonijah reign?</span> </div> <div class="versenum"><a href="/1_kings/1-14.htm">1 Kings 1:14</a></div><div class="verse">Behold, while thou yet talkest there with the king, I also will come in after thee, and confirm thy words.</div><div class="comm"><span class="cmt_sub_title">Verse 14.</span> - <span class="cmt_word">Behold, while thou yet talkest there</span> [the original is more graphic, "thou art yet talking... and I"] <span class="cmt_word">with the king, I also win come after thee and confirm</span> [marg., "fill up," cf. <span class="greek">πληρώσω</span>, LXX. Still an idiom of the East. Roberts (quoted in the "Biblical Museum") cites many illustrations. The meaning is, not to add to, amplify, but to corroborate. See <a href="/1_kings/2-27.htm">1 Kings 2:27</a>; <a href="/1_kings/8-15.htm">1 Kings 8:15, 24</a>) <span class="cmt_word">thy words.</span> </div> <div class="versenum"><a href="/1_kings/1-15.htm">1 Kings 1:15</a></div><div class="verse">And Bathsheba went in unto the king into the chamber: and the king was very old; and Abishag the Shunammite ministered unto the king.</div><div class="comm"><span class="cmt_sub_title">Verse 15.</span> - <span class="cmt_word">And Bathsheba went In unto the king into the chamber</span> [lit. inner chamber, <span class="greek">θάλαμος</span>, <span class="accented">cubiculum penetrale, Buxtorf.</span> Same word <a href="/2_samuel/4-7.htm">2 Samuel 4:7</a>; <a href="/2_samuel/13-10.htm">2 Samuel 13:10</a>] <span class="cmt_word">and the king was very old</span> [the repetition (see ver. 1) is not idle or unmeaning. Here the word refers to feebleness rather than age. It is mentioned to explain David's confinement to his chamber] <span class="cmt_word">and Abishag the Shunammite ministered unto the king.</span> [This is introduced to show the king's helplessness. It does not prove that "there was a disinterested witness present" (Rawlinson), for she may have withdrawn, as Bathsheba did presently (ver. 23), and Nathan (ver. 32). It is a graphic touch, painted probably from the life, and by the hand of Nathan, from whom this narrative is derived. </div> <div class="versenum"><a href="/1_kings/1-16.htm">1 Kings 1:16</a></div><div class="verse">And Bathsheba bowed, and did obeisance unto the king. And the king said, What wouldest thou?</div><div class="comm"><span class="cmt_sub_title">Verse 16.</span> - <span class="cmt_word">And Bathsheba bowed, and did obeisance</span> [cf. <a href="/2_samuel/14-4.htm">2 Samuel 14:4</a>. But we are hardly justified in seeing here "more than the ordinary Eastern salutation" (Rawlinson). The Jewish court seems to have been very ceremonious and stately (<a href="/1_samuel/24-8.htm">1 Samuel 24:8</a>; <a href="/2_samuel/19-24.htm">2 Samuel 19:24</a>). The king was the representative of Heaven]. <span class="cmt_word">And the king said, What wouldest thou</span> [marg., What to thee? Not necessarily, What thy supplication? (as Rawlinson). It rather means generally, "What thy business?" <span class="accented">Quid tibi</span>, not <span class="accented">quid petis.</span> </div> <div class="versenum"><a href="/1_kings/1-17.htm">1 Kings 1:17</a></div><div class="verse">And she said unto him, My lord, thou swarest by the LORD thy God unto thine handmaid, <i>saying</i>, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne.</div><div class="comm"><span class="cmt_sub_title">Verse 17.</span> - <span class="cmt_word">And she said unto him, My Lord, thou swarest by the Lord thy God unto thine handmaid,</span> <span class="accented">saying, <span class="cmt_word"></span>Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne.</span> </div> <div class="versenum"><a href="/1_kings/1-18.htm">1 Kings 1:18</a></div><div class="verse">And now, behold, Adonijah reigneth; and now, my lord the king, thou knowest <i>it</i> not:</div><div class="comm"><span class="cmt_sub_title">Verse 18.</span> - <span class="cmt_word">And now, behold, Adonijah reigneth; and now my Lord the king, thou knowest <span class="accented">it</span> not.</span> </div> <div class="versenum"><a href="/1_kings/1-19.htm">1 Kings 1:19</a></div><div class="verse">And he hath slain oxen and fat cattle and sheep in abundance, and hath called all the sons of the king, and Abiathar the priest, and Joab the captain of the host: but Solomon thy servant hath he not called.</div><div class="comm"><span class="cmt_sub_title">Verse 19.</span> - <span class="cmt_word">And he hath slain oxen and fat cattle and sheep in abundance, and hath called all the sons of the king, and Abiathar the priest, and Joab the captain of the host; but Solomon thy servant hath he not called.</span> [Said, not to "show that Solomon had reason to fear the worst if Adonijah should succeed" (Keil), but to prove that there was a plot. It showed the cloven foot.] </div> <div class="versenum"><a href="/1_kings/1-20.htm">1 Kings 1:20</a></div><div class="verse">And thou, my lord, O king, the eyes of all Israel <i>are</i> upon thee, that thou shouldest tell them who shall sit on the throne of my lord the king after him.</div><div class="comm"><span class="cmt_sub_title">Verse 20.</span> - <span class="cmt_word">And thou</span> [instead of <span class="hebrew">וְאַתָּה</span>, the Chald., Syr., and Vulg., with many MSS, read <span class="hebrew">וְעַתָּה</span> "and now;" but this looks like an emendation, and "proclivi <span class="accented">lectioni praestat ardua."</span> Similarly, the second "now" in ver. 18 appears as "thou" in 200 MSS. These variations are of very little consequence, but the received text, in both cases, is somewhat the more spirited] <span class="cmt_word">my lord, O king</span> [the repetition (see vers. 18, 21, 24, 27) illustrates the profound deference and court paid to the Hebrew monarch (see on ver. 16), especially when we remember that these are the words of a wife], <span class="cmt_word">the eyes of all Israel are upon thee</span> (cf. <a href="/1_kings/2-15.htm">1 Kings 2:15</a>) <span class="cmt_word">that thou shouldest ten them who shall sit on the throne of my lord the king after him.</span> This shows that there was no "right of primogeniture." The kings of the East have always designated their successor amongst their sons. "Alyattes designated Croesus; Cyrus designated Cambyses, and Darius designated Xerxes" (Rawlinson). "The Shah of Persia, at the eginning of this century, had sixty sons, all brought up by their mothers, with the hope of succeeding" (Holier, quoted by Stanley). And the kings of Israel claimed and exercised a similar right (<a href="/2_chronicles/11-22.htm">2 Chronicles 11:22</a>; <a href="/2_chronicles/21-3.htm">2 Chronicles 21:3</a>). </div> <div class="versenum"><a href="/1_kings/1-21.htm">1 Kings 1:21</a></div><div class="verse">Otherwise it shall come to pass, when my lord the king shall sleep with his fathers, that I and my son Solomon shall be counted offenders.</div><div class="comm"><span class="cmt_sub_title">Verse 21.</span> - <span class="cmt_word">Otherwise</span> [there is no corresponding word in the Hebrews] <span class="cmt_word">it shall come to pass, when my lord the king shall sleep</span> [strictly, "lie down:" see on 1 Kings 2:10] <span class="cmt_word">with his fathers</span> [this phrase, so common in the books of Kings and Chronicles, only occurs "once in the Pentateuch (<a href="/deuteronomy/31-16.htm">Deuteronomy 31:16</a>) and once in the historical books before Kings" (Rawlinson). It was evidently the product of an age when the nation was settled, and men had their family sepulchres] <span class="cmt_word">that I and my son Solomon shall be counted</span> [Hebrews <span class="accented">be</span>] <span class="accented"><span class="cmt_word"></span>offenders</span> [Hebrews as marg., <span class="accented">sinners.</span> The primary meaning of <span class="hebrew">חָטָא</span> is "to miss the mark." Like <span class="greek">ἁμαρτάνειν</span>, it came to be used of all erring and transgression. Bathsheba and Solomon would be obnoxious to Adonijah, as representing a rival cause; possibly also as guilty of high treason (Clericus, Bahr, <span class="accented">al.</span>) </div> <div class="versenum"><a href="/1_kings/1-22.htm">1 Kings 1:22</a></div><div class="verse">And, lo, while she yet talked with the king, Nathan the prophet also came in.</div><div class="comm"><span class="cmt_sub_title">Verse 22.</span> - <span class="cmt_word">And lo, while she yet talked with the king, Nathan the prophet also came in.</span> [Hebrews <span class="accented">cam, i.e.</span>, to the palace. "<span class="accented">Came</span> <span class="accented">in"</span> almost implies that he entered the room, which he did not till summoned (ver. 23). Observe, Nathan's words convey no <span class="accented">suggestio falsi.</span> He does not deny a previous interview with Bathsheba, nor does he confess it. If there is an appearance of artifice, there was no intention to deceive. And the artifice, such as it was, was not only harmless, but for the public good. <span class="cmt_sub_title">Verse 22.</span> - <span class="cmt_word">And they told the king, saying, Behold Nathan the prophet</span> [we are scarcely justified in seeing in this "solemn announcement of his approach" an "indication of the consideration in which he was held" (Stanley). It is difficult to see how otherwise he could be announced. It is clear that he was constantly spoken of as "the prophet" (vers. 10, 22, 34, 38, etc. Cf. <a href="/2_samuel/7-2.htm">2 Samuel 7:2</a>; <a href="/2_samuel/12-25.htm">2 Samuel 12:25</a>]. <span class="cmt_word">And when he was come in before</span> [Hebrews <span class="accented">and he came before</span> - three words instead of six] <span class="cmt_word">the king, he bowed himself before the king with his face to the ground</span> [see on vers. 16, 20; and cf. ver. 31, where we have a similar expression. "In the Assyrian sculptures, ambassadors are represented with their faces actually touching the earth before the feet of the monarch" (Rawlinson). This profound reverence on the part of Nathan is the more remarkable, when we remember how he had once denounced David to his face (<a href="/1_samuel/12-7.htm">1 Samuel 12:7</a>)]. </div> <div class="versenum"><a href="/1_kings/1-23.htm">1 Kings 1:23</a></div><div class="verse">And they told the king, saying, Behold Nathan the prophet. And when he was come in before the king, he bowed himself before the king with his face to the ground.</div><div class="comm"></div> <div class="versenum"><a href="/1_kings/1-24.htm">1 Kings 1:24</a></div><div class="verse">And Nathan said, My lord, O king, hast thou said, Adonijah shall reign after me, and he shall sit upon my throne?</div><div class="comm"><span class="cmt_sub_title">Verse 24.</span> - <span class="cmt_word">And Nathan said, My Lord, O king, hast thou said</span> [the Hebrews has no question, but a strong affirmation: "thou <span class="accented">hast</span> said," <span class="accented">i.e.</span>, "thou must have said (Du hast wohl gesagt." Bahr). Nathan puts it thus forcibly, in order to draw from the king a disclaimer], <span class="cmt_word">Adonijah shall reign after me, and he shall sit upon my throne?</span> [Same words as in vers. 13, 17, and possibly designedly so. The coincidence conveys the meaning, "Thou hast <span class="accented">sworn</span> Solomon shall reign," etc. "Thou hast <span class="accented">said</span>, Adonijah shall reign," etc.] </div> <div class="versenum"><a href="/1_kings/1-25.htm">1 Kings 1:25</a></div><div class="verse">For he is gone down this day, and hath slain oxen and fat cattle and sheep in abundance, and hath called all the king's sons, and the captains of the host, and Abiathar the priest; and, behold, they eat and drink before him, and say, God save king Adonijah.</div><div class="comm"><span class="cmt_sub_title">Verse 25.</span> - <span class="cmt_word">For</span> [proof that the king must have decreed that Adonijah should succeed him. There appears to be an undertone of reproof in these words. Nathan assumes that Adonijah cannot have done all this without David's knowledge and sanction, because "his father had not displeased him at any time" (ver. 6). This uprising was the result of David's over indulgence and. want of firmness] <span class="cmt_word">he is gone down this</span> <span class="cmt_word">day, and hath slain</span> [see on ver. 9] <span class="cmt_word">oxen and fat cattle and sheep in abundance, and hath called all the king's sons, and the captains of the host</span> [Joab was the captain (ver. 19). The plural shows that other high officers had followed his lead. "Under the captains of the host (ver. 25), the servants of the king (ver. 10) are included" (Bahr). Bahr's accidental miscitation (ver. 10 for ver. 9) has apparently led his American translator (p. 24) to the serious mistake of identifying these "captains of the host" with "the mighty men" (Gibborim) of ver. 10, who, it is distinctly said, "were not with Adonijah] <span class="cmt_word">and Abtathar the priest, and behold, they eat and drink before him</span> [<span class="accented">convivia apta conjurationibus.</span> Grotius] <span class="cmt_word">and say, God save king Adonijah.</span> [Hebrews "let the king (not "king," as marg.) Adonijah live," or better, "live the king," etc. (comp. the <span class="accented">vivat rex</span>, and the <span class="accented">vives</span> and <span class="accented">vivas</span> of later days.) This was the customary acclamation wherewith the Jews greeted their kings (cf. ver. 39; <a href="/1_samuel/10-24.htm">1 Samuel 10:24</a>; <a href="/2_samuel/16-16.htm">2 Samuel 16:16</a>: <a href="/2_kings/11-12.htm">2 Kings 11:12</a>; <a href="/2_chronicles/23-11.htm">2 Chronicles 23:11</a>). </div> <div class="versenum"><a href="/1_kings/1-26.htm">1 Kings 1:26</a></div><div class="verse">But me, <i>even</i> me thy servant, and Zadok the priest, and Benaiah the son of Jehoiada, and thy servant Solomon, hath he not called.</div><div class="comm"><span class="cmt_sub_title">Verse 26.</span> - <span class="cmt_word">But me, even me</span> [Hebrews <span class="accented">I</span>] <span class="cmt_word">thy servant</span> [to Nathan this omission was most significant. He seems to say that he had not been called because he had been concerned in the appointment of a successor <a href="/2_samuel/7-13.htm">2 Samuel 7:13</a>] <span class="cmt_word">and Zadok the priest, and Benaiah the son of Jehoiada, and thy servant Solomon</span> [Bahr thinks that "we have in the order of these names a climax, in which Solomon, as the highest <span class="accented">personage, is</span> named last"] <span class="cmt_word">hath he not called.</span> </div> <div class="versenum"><a href="/1_kings/1-27.htm">1 Kings 1:27</a></div><div class="verse">Is this thing done by my lord the king, and thou hast not shewed <i>it</i> unto thy servant, who should sit on the throne of my lord the king after him?</div><div class="comm"><span class="cmt_sub_title">Verse 27.</span> - <span class="cmt_word">Is this thing done</span> [<span class="hebrew">אִם</span> = <span class="accented">an</span>, or perhaps, num, "Is it then the case that," etc.] by [lit., from with] <span class="cmt_word">my lord the king</span> [<span class="accented">i.e.</span>, with his privity and by his appointment], <span class="cmt_word">and thou hast not showed it unto thy servant</span> [Hebrews "made thy servant know." Nathan submits that he has a strong claim (<a href="/2_samuel/12-25.htm">2 Samuel 12:25</a>) to be informed, should there be any change in the king's plans], <span class="cmt_word">who should sit upon the throne of my lord the king after him?</span> [Same expression as in ver. 20. The repetition was well calculated to impress upon the king the importance of nominating a successor at once. </div> <div class="versenum"><a href="/1_kings/1-28.htm">1 Kings 1:28</a></div><div class="verse">Then king David answered and said, Call me Bathsheba. And she came into the king's presence, and stood before the king.</div><div class="comm"><span class="cmt_sub_title">Verse 28.</span> - <span class="cmt_word">Then king David</span> [see on ver. I] <span class="cmt_word">answered and said, Call</span> <span class="cmt_word">me Bathsheba</span> [she evidently left the chamber when Nathan entered it. "This was done, not to avoid the appearance of a mutual arrangement (Cler., Then. <span class="accented">al.</span>), but for reasons of propriety, inasmuch as in audiences granted by the king to his wife or one of his counsellors, no third person ought to be present unless the king required his assistance." Keil.] <span class="cmt_word">And she came into the king's presence, and stood before the king.</span> [Here, as in numberless other instances, our translators have disregarded literalness in favour of euphony. The Hebrew has here an exact repetition, "came before the king, and stood before the king." The Authorized Version rendering was adopted as the more spirited and rhythmical. </div> <div class="versenum"><a href="/1_kings/1-29.htm">1 Kings 1:29</a></div><div class="verse">And the king sware, and said, <i>As</i> the LORD liveth, that hath redeemed my soul out of all distress,</div><div class="comm"><span class="cmt_sub_title">Verse 29.</span> - <span class="cmt_word">And the king sware</span> [see on ver., 51] <span class="cmt_word">and said, As the Lord liveth</span> [or "by the life of Jehovah." Cf. "by the life of Pharaoh" (<a href="/genesis/42-15.htm">Genesis 42:15</a>). This was the common form of oath. See, <span class="accented">e.g.</span>, <a href="/1_kings/2-24.htm">1 Kings 2:24</a>; <a href="/judges/8-19.htm">Judges 8:19</a>; <a href="/ruth/3-13.htm">Ruth 3:13</a>; <a href="/1_samuel/14-39.htm">1 Samuel 14:39</a>; <a href="/1_samuel/19-6.htm">1 Samuel 19:6</a>; <a href="/1_samuel/20-24.htm">1 Samuel 20:24</a>; <a href="/1_samuel/29-6.htm">1 Samuel 29:6</a>; and especially <a href="/jeremiah/4-2.htm">Jeremiah 4:2</a>; <a href="/jeremiah/5-2.htm">Jeremiah 5:2</a>; <a href="/hosea/4-15.htm">Hosea 4:15</a>. It is characteristic of David to introduce into the formula some such clause as the following], <span class="cmt_word">that hath redeemed my soul</span> [<span class="accented">i.e.</span>, life] <span class="cmt_word">out of all distress.</span> Same expression as in <a href="/2_samuel/4-9.htm">2 Samuel 4:9</a>. Similar expressions are found in <a href="/psalms/25-22.htm">Psalm 25:22</a>, and Psalm 34:22. The repeated deliverance out of straits and danger - "out of the hand of all his enemies, and out of the hand of Saul" - was one of the most remarkable features of David's life, and it is no wonder that he repeatedly commemorates it, converting every adjuration into an act of thanksgiving. Similarly, Jacob (<a href="/genesis/48-16.htm">Genesis 48:16</a>.) </div> <div class="versenum"><a href="/1_kings/1-30.htm">1 Kings 1:30</a></div><div class="verse">Even as I sware unto thee by the LORD God of Israel, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; even so will I certainly do this day.</div><div class="comm"><span class="cmt_sub_title">Verse 30.</span> - <span class="cmt_word">Even as I sware unto thee by the Lord God of Israel, saying, Assuredly</span> [Heb. <span class="hebrew">כּי</span> <span class="accented">that</span>, often prefixed to the <span class="accented">oratio directa</span>; not lending any emphasis ( = <span class="accented">immo</span>), as Keil says the first and third <span class="hebrew">כּי</span> of this verse do, but in English simply redundant. See on vers. 13, 17] <span class="cmt_word">Solomon thy son shall reign after me, and he shall sit upon my throne</span> [same words as in vers. 13, 17, 24. These close repetitions are the habit of the East] <span class="cmt_word">in my stead, even so</span> [Heb. <span class="accented">that so</span>] <span class="cmt_word">will I</span> (<span class="cmt_word">certainly</span> [not in Hebrews] <span class="cmt_word">do this day.</span> </div> <div class="versenum"><a href="/1_kings/1-31.htm">1 Kings 1:31</a></div><div class="verse">Then Bathsheba bowed with <i>her</i> face to the earth, and did reverence to the king, and said, Let my lord king David live for ever.</div><div class="comm"><span class="cmt_sub_title">Verse 31.</span> - <span class="cmt_word">Then Bathsheba bowed with her face to the earth, and did reverence to the king</span> [see on vers. 16, 23], <span class="cmt_word">and said, Let my lord king David live forever.</span> [This hyperbolical expression is here only used of a Hebrew monarch. It was constantly addressed to the Babylonian and Persian kings. See <a href="/daniel/2-4.htm">Daniel 2:4</a>; <a href="/daniel/3-9.htm">Daniel 3:9</a>; <a href="/daniel/5-10.htm">Daniel 5:10</a>; <a href="/daniel/6-21.htm">Daniel 6:21</a>; <a href="/nehemiah/2-3.htm">Nehemiah 2:3</a>. </div> <div class="versenum"><a href="/1_kings/1-32.htm">1 Kings 1:32</a></div><div class="verse">And king David said, Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada. And they came before the king.</div><div class="comm"><span class="cmt_sub_title">Verse 32.</span> - <span class="cmt_word">And king David said</span> [this prompt and vigorous action shows that David's force of character and mental power were unimpaired], <span class="cmt_word">Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada.</span> [" the order of the names marks the position of the persons with respect to the matter in hand." Rawlinson]. <span class="cmt_word">And they came before the king.</span> </div> <div class="versenum"><a href="/1_kings/1-33.htm">1 Kings 1:33</a></div><div class="verse">The king also said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon:</div><div class="comm"><span class="cmt_sub_title">Verse 33.</span> - <span class="cmt_word">The king also said</span> [Heb. "And the king said," which is everyway preferable. The "also" is somewhat confusing], <span class="cmt_word">Take with you the servants</span> [<span class="accented">i.e.</span>, the Cherethites and Pelethites, ver. 38] of your lord, [Hebrews <span class="accented">lords</span>; probably a <span class="accented">pluralis majestatis</span> (cf. <a href="/genesis/39-2.htm">Genesis 39:2</a>; <a href="/genesis/42-30.htm">Genesis 42:30</a>; <a href="/2_kings/2-3.htm">2 Kings 2:3, 5, 16</a>), suggested to David by the <span class="accented">usus</span> <span class="accented">loquendi</span> of the court. This expression seems at first a strange periphrasis for "my servants." But David naturally adopts the language those around him were always using. See ver. 43; also <a href="/2_samuel/11-11.htm">2 Samuel 11:11</a>, and 2 Sam 20:6. Note: The latter passage, which refers to the <span class="accented">king, has</span> the plur.; the former, referring to Joab, the sing.] <span class="cmt_word">and cause</span> <span class="cmt_word">Solomon my son to ride upon mine own mule,</span> [lit., "the she mule" (the most prized in the East. Cf. <a href="/judges/5-10.htm">Judges 5:10</a>, Hebrews) "which is mine." This was not merely a mark of honour (cf. <a href="/genesis/41-43.htm">Genesis 41:43</a>; <a href="/esther/6-8.htm">Esther 6:8, 9</a>), but a public and very significant indication of David's will respecting his successor. The populace would perceive at once who was destined to sit in David's seat. "The Rabbins tell us that it was death to ride on the king's mule without his permission" (Rawlinson). <span class="hebrew">פִרְדָּה</span>, the fem. form is only found here and in vers. 38, 44. The mule would seem to have been a recent importation into Palestine - we never read of them before the time of David - and the Israelites were forbidden to breed them (<a href="/leviticus/19-19.htm">Leviticus 19:19</a>). Their use, consequently, was naturally restricted to royal or distinguished personages (<a href="/2_samuel/13-29.htm">2 Samuel 13:29</a>). Wordsworth sees in the word a proof that David had not disobeyed God by multiplying <span class="accented">horses</span> to himself], <span class="cmt_word">and bring him down to Gihon.</span> [Not Gibeon, which Thenius most arbitrarily would substitute for the received text. Where was Gihon? The popular belief (accepted by Bahr and Keil, as well as by some geographers) is that it was in the valley of the Son of Hinnom, a part of which still bears the name of Gihon, <span class="accented">i.e.</span>, to the west of Jerusalem, and not far from the Jaffa gate. By many indeed the present <span class="accented">Birket-es-Sultan</span> is identified with the Lower Pool of Gihon. But others (Ferguson, Rawlinson, etc.) see in it the ancient name of the Tyropaeon. Scripture does not speak of it as a <span class="accented">spring</span>, though the "source of the waters of Gihon" is mentioned <a href="/2_chronicles/32-30.htm">2 Chronicles 32:30</a>, Hebrews The text shows that it was <span class="accented">below</span> the city ("bring him <span class="accented">down</span> upon Gihon," ver. 33. Cf. also ver. 40). <a href="/2_chronicles/33-14.htm">2 Chronicles 33:14</a>, speaks of "Gihon in the valley," where it is very noticeable that the word used is <span class="accented">Nachal</span> (<span class="accented">i.e.</span> Wady, watercourse). But this "is the word always employed for the valley of the Kedron, east of Jerusalem, the so called valley of Jehoshaphat; <span class="accented">ge</span> (ravine or glen) being as constantly employed for the valley of Hinnom, south and west of the town" (Grove," Dict. Bible," art. Gihon). It is also to be noticed that the text last cited mentions Gihon in connection with Ophel, which lies southeast of Jerusalem.. The Chald., Arab., and Syr. are probably right, therefore, in identifying Gihon here with <span class="accented">Siloam</span> (which lies at the foot of Ophel), in favour of which it may further be said that it would be admirably suited for David's purpose - of a counter demonstration - and that whether En-Rogel is to be found at the Well of the Virgin or the Well of Job. Siloam is at no great distance from either, and quite within earshot, whereas the traditional Gihon is altogether out of the way. It must be borne in mind that this procession to and from Gihon was ordained, not because there was any special reason for anointing Solomon there ? for it was not a holy place - but purely as a demonstration to the populace, and to checkmate the conspirators. It was probably a public place, and would accommodate a large concourse (Poole). </div> <div class="versenum"><a href="/1_kings/1-34.htm">1 Kings 1:34</a></div><div class="verse">And let Zadok the priest and Nathan the prophet anoint him there king over Israel: and blow ye with the trumpet, and say, God save king Solomon.</div><div class="comm"><span class="cmt_sub_title">Verse 34.</span> - <span class="cmt_word">And let Zadok the priest and Nathan the prophet</span> [Bahr sees in the fact that Nathan was associated with Zadok in the anointing, "the high significance David attributed to the prophetic office in Israel" But the prophets constantly performed this ceremony. Samuel anointed both Saul and David; Elisha anointed Jehu (<a href="/2_kings/9-1.htm">2 Kings 9:1</a>), and was commissioned to anoint Hazael (<a href="/1_kings/19-15.htm">1 Kings 19:15, 16</a>) ] anoint him [the king, being a sacred personage, was set apart to the office, like the priest and prophet, by anointing. Saul was probably anointed twice (<a href="/1_samuel/10-1.htm">1 Samuel 10:1</a>; <a href="/1_samuel/11-15.htm">1 Samuel 11:15</a>. Cf. 12:3). David was anointed thrice (<a href="/1_samuel/16-13.htm">1 Samuel 16:13</a>; <a href="/2_samuel/2-4.htm">2 Samuel 2:4</a>; <a href="/2_samuel/5-3.htm">2 Samuel 5:3</a>. Solomon was anointed twice (ver. 39; <a href="/1_chronicles/29-22.htm">1 Chronicles 29:22</a>). The Rabbins have always held that subsequent kings were not anointed, where the succession was regular. But this opinion must be taken <span class="accented">quantum valet.</span> It is true that we only <span class="accented">read</span> of the anointing of Jehu (<a href="/2_kings/9-6.htm">2 Kings 9:6</a>), Joash (<span class="accented">ibid.</span> 2 Kings 11:12), and Jehoahaz (<span class="accented">ibid.</span> 2 Kings 23:30), and that in these three cases the accession was irregular. But it is obvious that other kings may have been anointed as well, though the fact is not recorded. There would be no reason for recording it in ordinary cases It seems hardly likely, too, that any king would readily dispense with an ordinance which would so much strengthen his title] <span class="cmt_word">there king over Israel: and blow ye with the trumpet</span> [the sound of the trumpet would almost seem to have been a necessary accompaniment of coronations, or the proclamation of a new king. See <a href="/2_samuel/15-10.htm">2 Samuel 15:10</a>; <a href="/2_kings/9-13.htm">2 Kings 9:13</a>; <a href="/2_kings/11-14.htm">2 Kings 11:14</a>], <span class="cmt_word">and say, God cave king Solomon.</span> [See on ver. 25.] </div> <div class="versenum"><a href="/1_kings/1-35.htm">1 Kings 1:35</a></div><div class="verse">Then ye shall come up after him, that he may come and sit upon my throne; for he shall be king in my stead: and I have appointed him to be ruler over Israel and over Judah.</div><div class="comm"><span class="cmt_sub_title">Verse 35.</span> - <span class="cmt_word">Then ye shall come up</span> (after him [not in the LXX. Cod. Vat.] <span class="cmt_word">that he may</span> [Hebrews <span class="accented">and he shall</span>] <span class="accented"><span class="cmt_word"></span>come and sit upon my throne</span> [in every possible way his accession was to be proclaimed and confirmed], <span class="cmt_word">for he shall be king in my stead</span> [David <span class="accented">i.e.,</span> virtually abdicates in Solomon's favour. Cf. vers. 46, 51, 53; <a href="/1_chronicles/29-23.htm">1 Chronicles 29:23, 26</a>], <span class="cmt_word">and I have appointed him</span> [he and him are emphasised in the original] <span class="cmt_word">to be ruler over Israel and over Judah.</span> It is possible, as Bahr thinks, that Israel and Judah were severally mentioned because David had once been king over Judah only, and because Israel had gone over to the side of Absalom. It is more probable, however, that "Israel and Judah" was even then the current designation of the two component parts of the realm (see <a href="/2_samuel/2-9.htm">2 Samuel 2:9, 10</a>; <a href="/2_samuel/19-11.htm">2 Samuel 19:11, 41</a>, etc.). Besides, we can hardly suppose that the historian has in every case, though he probably has in this, preserved the exact words of the speaker; and it need cause us no surprise had he put into David's mouth the phraseology of a later age. In the nature of things he can only give us the <span class="accented">substance</span> of conversations such as these. </div> <div class="versenum"><a href="/1_kings/1-36.htm">1 Kings 1:36</a></div><div class="verse">And Benaiah the son of Jehoiada answered the king, and said, Amen: the LORD God of my lord the king say so <i>too</i>.</div><div class="comm"><span class="cmt_sub_title">Verse 36.</span> - <span class="cmt_word">And Benaiah</span> <span class="cmt_word">the son of Johoiada</span> [probably he spoke, not because the execution of the order depended upon him (Bahr); for both Zadok and Nathan had a much more important part to perform, but as a blunt soldier who was accustomed to speak his mind] <span class="cmt_word">answered the king and said, Amen: the Lord God</span> [lit., "Jehovah, he God," etc.] <span class="cmt_word">of my lord the king say so too.</span> </div> <div class="versenum"><a href="/1_kings/1-37.htm">1 Kings 1:37</a></div><div class="verse">As the LORD hath been with my lord the king, even so be he with Solomon, and make his throne greater than the throne of my lord king David.</div><div class="comm"><span class="cmt_sub_title">Verse 37.</span> - <span class="cmt_word">As the Lord hath been with my lord the king</span> [cf. <a href="/1_samuel/20-13.htm">1 Samuel 20:13</a>. "This phrase expresses a very high degree of the Divine favour" (Rawlinson). See <a href="/genesis/26-3.htm">Genesis 26:3, 4</a>; <a href="/genesis/28-15.htm">Genesis 28:15</a>; <a href="/genesis/39-2.htm">Genesis 39:2, 21</a>; <a href="/exodus/3-12.htm">Exodus 3:12</a>; <a href="/joshua/1-5.htm">Joshua 1:5</a>; <a href="/1_chronicles/22-11.htm">1 Chronicles 22:11</a>, etc.], <span class="cmt_word">even so be he with Solomon, and make has throne greater than the throne of my lord king David.</span> [This was said from a full and honest heart, not to flatter David's vanity (Thenius). It is thoroughly characteristic of the man so far as we know him. And the prayer was fulfilled (<a href="/1_kings/3-11.htm">1 Kings 3:11, 12</a>).] </div> <div class="versenum"><a href="/1_kings/1-38.htm">1 Kings 1:38</a></div><div class="verse">So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David's mule, and brought him to Gihon.</div><div class="comm"><span class="cmt_sub_title">Verse 38.</span> - <span class="cmt_word">So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites</span> [these were the royal bodyguard - <span class="greek">Σωματοφύλακες</span> Josephus calls them - who were commanded by Benaiah (<a href="/2_samuel/8-18.htm">2 Samuel 8:18</a>; <a href="/2_samuel/15-18.htm">2 Samuel 15:18</a>; <a href="/2_samuel/20-23.htm">2 Samuel 20:23</a>; <a href="/2_samuel/23-28.htm">2 Samuel 23:28</a>). But while their functions are pretty well understood, great difference of opinion exists as to the origin or meaning of the words. By some they are supposed to be <span class="accented">Gentile</span> names. A tribe of Cherethites is mentioned <a href="/1_samuel/30-14.htm">1 Samuel 30:14</a>. (Cf. <a href="/ezekiel/25-16.htm">Ezekiel 25:16</a>; <a href="/zephaniah/2-5.htm">Zephaniah 2:5</a>), and in close connexion with the Philistines (ver. 16). Hence Cherethite has been thought to be another name for Philistine; and as the LXX. and Syr. render the word "Cretans," it has been conjectured that the Philistines had their origin from Crete. They did come from Caphtor, and that is probably Crete (see <a href="/genesis/10-14.htm">Genesis 10:14</a>; <a href="/jeremiah/47-4.htm">Jeremiah 47:4</a>; <a href="/amos/9-7.htm">Amos 9:7</a>; <a href="/deuteronomy/2-23.htm">Deuteronomy 2:23</a>). <span class="hebrew">פְּלֵתִי</span> again, is not unlike <span class="hebrew">פְּלִשְּׁתִי</span> In favor of this view is the fact that David certainly had a bodyguard of foreign mercenaries (<a href="/2_samuel/15-18.htm">2 Samuel 15:18</a>, where the "Gittites" are connected with the Cherethites). Nor does it make against it that "two designations" would thus "be employed side by side for one and the same people" - as if we should speak of Britons and Englishmen (Bahr). For the names look like a <span class="accented">paronomasia</span> - of which the Jews were very fond - and a trick of this kind would at once account for the tautology. [Since writing this, I find the same idea has already occurred to Ewald.] But the other view, adopted by Gesenius, is that the names are names of office and function. Cherethite he would derive from <span class="hebrew">תָרַכ</span>, cut, slay; and by Cherethites he would understand "executioners," which the royal bodyguard were in ancient despotisms (<a href="/genesis/39-1.htm">Genesis 39:1, Hebrews</a>; <a href="/daniel/2-14.htm">Daniel 2:14</a>, etc. See on 1 Kings 2:25). In the Pelethites (<span class="hebrew">פֶּלֶת</span>, swiftness) he would see the public couriers (<span class="greek">ἄγγαροι</span>) of Eastern men. archies (see Herod. 8:98 and <a href="/2_chronicles/30-6.htm">2 Chronicles 30:6</a>). We see the guard discharging the function first named in <a href="/2_kings/10-25.htm">2 Kings 10:25</a>; <a href="/2_kings/11-4.htm">2 Kings 11:4, 8</a>; and the latter in <a href="/1_kings/14-27.htm">1 Kings 14:27</a> (marg.)] <span class="cmt_word">went down</span> [<span class="accented">i.e.</span>, from the palace on Mount Zion] <span class="cmt_word">and caused Solomon to ride upon King David's mule, and brought him to</span> [<span class="hebrew">עַל</span>: cf. 2:26] <span class="cmt_word">Gihon</span> [Chald., Syr., Arab., <span class="accented">Shiloha</span>]. </div> <div class="versenum"><a href="/1_kings/1-39.htm">1 Kings 1:39</a></div><div class="verse">And Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon.</div><div class="comm"><span class="cmt_sub_title">Verse 39.</span> - <span class="cmt_word">And Zadok the priest took an horn of oil</span> [Hebrews the oil. The "holy anointing oil," <a href="/exodus/30-25.htm">Exodus 30:25, 31</a>, compounded as directed in vers. 23-25, was evidently part of the furniture of the tabernacle (<a href="/exodus/31-11.htm">Exodus 31:11</a>; <a href="/exodus/39-38.htm">Exodus 39:38</a>). Eleazer was charged with its preservation (<a href="/numbers/4-16.htm">Numbers 4:16</a>), and the Rabbins say it lasted till the captivity] <span class="cmt_word">out of the tabernacle</span> [the tabernacle on Mount Zion, containing the ark (<a href="/2_samuel/6-17.htm">2 Samuel 6:17</a>; <a href="/1_chronicles/15-1.htm">1 Chronicles 15:1</a>) must be meant here. There was not time to have gone to the tabernacle at Gihon (Stanley), which was three hours distance from Jerusalem (Keil). Though Abiathar had charge of this sanctuary, yet Zadok would readily gain access to it, especially in the king's name] <span class="cmt_word">and anointed Solomon. And they blew the trumpet</span> [cf. <a href="/2_samuel/15-10.htm">2 Samuel 15:10</a>; <a href="/2_kings/9-13.htm">2 Kings 9:13</a>; <a href="/2_kings/11-14.htm">2 Kings 11:14</a>]; <span class="cmt_word">and all</span> <span class="cmt_word">the people said, God save king Solomon.</span> [Notice the exact fulfilment of the threefold charge of ver. 34 and its result. Solomon was confirmed in his office by the suffrages of the people.] </div> <div class="versenum"><a href="/1_kings/1-40.htm">1 Kings 1:40</a></div><div class="verse">And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them.</div><div class="comm"><span class="cmt_sub_title">Verse 40.</span> - <span class="cmt_word">And all</span> <span class="cmt_word">the people came up after</span> <span class="cmt_word">him</span> [same expression as ver. 35. The procession, the sound of the trumpets, etc., had collected a large crowd, which followed Solomon on his return], <span class="cmt_word">and</span> <span class="cmt_word">the people piped</span> [Hebrews <span class="accented">were piping</span>] <span class="accented"><span class="cmt_word"></span>with pipes</span> [pipes or flutes were used on occasions of rejoicing (<a href="/isaiah/5-12.htm">Isaiah 5:12</a>; <a href="/isaiah/30-29.htm">Isaiah 30:29</a>. Cf. <a href="/1_samuel/10-5.htm">1 Samuel 10:5</a>), and so of mourning (<a href="/jeremiah/48-36.htm">Jeremiah 48:36</a>; <a href="/matthew/9-23.htm">Matthew 9:23</a>). It is true that a very slight change (<span class="hebrew">מְחֹלְלִיפ בְּחלִיִם</span> instead of <span class="hebrew">מִחַלְּלִים בַּחֲלִלִים</span>) will give the meaning, "dancing with dances," which Ewald prefers, on the ground that "<span class="accented">all</span> the people" could not have produced their pipes at a moment's notice. But the objection loses its force when it is observed (Rawlinson) that the text implies that only <span class="accented">some</span> of the people piped. "<span class="accented">All</span> the people came up... and <span class="accented">the people</span>," etc. Besides, even if it were not so, some allowance is surely to be made for Eastern hyperbole. And the received text is to be preferred on other grounds. The LXX., however, has <span class="greek">ἐχόρευον ἐν χοροῖς</span>], <span class="cmt_word">and rejoiced with great joy</span> [Hebrews "were rejoicing a great joy"], <span class="cmt_word">and the earth rent</span> [this is certainly a strangly hyperbolical expression. For <span class="hebrew">בָּקַע</span> strictly means to cleave asunder, tear open (see, <span class="accented">e.g.</span>, <a href="/numbers/16-31.htm">Numbers 16:31</a>; <a href="/amos/1-13.htm">Amos 1:13</a>; <a href="/2_chronicles/25-12.htm">2 Chronicles 25:12</a>). And Thenius suggests a slight emendation of the text, viz., <span class="hebrew">וַתִּתָּקַע</span> (<span class="accented">i.e.</span>, "resounded") for <span class="hebrew">וַתִּבָּקַע</span> which would obviate this difficulty. He points out that while the LXX. Cod. Vat. has <span class="greek">ἐρράγη</span>, some versions have <span class="greek">ἤχησεν</span>, and the Vulg. <span class="accented">insonuit.</span> But perhaps it is safer to keep to the <span class="accented">lectio ardua</span>] <span class="accented"><span class="cmt_word"></span>with the sound of them</span> [Heb. "with their voices"]. </div> <div class="versenum"><a href="/1_kings/1-41.htm">1 Kings 1:41</a></div><div class="verse">And Adonijah and all the guests that <i>were</i> with him heard <i>it</i> as they had made an end of eating. And when Joab heard the sound of the trumpet, he said, Wherefore <i>is this</i> noise of the city being in an uproar?</div><div class="comm"><span class="cmt_sub_title">Verse 41.</span> - <span class="cmt_word">And Adonijah and all the guests that were with him heard it</span> [it is probable they "were listening with some anxiety to hear if anything would occur." Rawlinson] <span class="cmt_word">as they had made an end</span> [Heb. "and they had finished"] <span class="cmt_word">of eating, And when Joab heard the sound of the trumpet</span> [the original almost implies that Joab's practised ear was the first to catch the note of the trumpet. He seems to have been the first to suspect its significance], <span class="cmt_word">he said, Wherefore is this noise of the city being in an uproar?</span> [More exactly, "in commotion." <span class="hebrew">הומָה</span>, an onomatopoetic word, like our English "hum." We speak of the "hum of the city," "the buzz of business," etc.] </div> <div class="versenum"><a href="/1_kings/1-42.htm">1 Kings 1:42</a></div><div class="verse">And while he yet spake, behold, Jonathan the son of Abiathar the priest came: and Adonijah said unto him, Come in; for thou <i>art</i> a valiant man, and bringest good tidings.</div><div class="comm"><span class="cmt_sub_title">Verse 42.</span> - <span class="cmt_word">And while he yet spake, behold, Jonathan the son of Abiathar the priest</span> [Cf. <a href="/2_samuel/15-36.htm">2 Samuel 15:36</a>; <a href="/2_samuel/17-17.htm">2 Samuel 17:17</a>. His experience had marked him out for the post of watchman] <span class="cmt_word">came</span> [That he bad not arrived before shows how prompt, and even hurried, had been the measures taken by Solomon's party] <span class="cmt_word">and Adonijah said unto him</span> [Hebrews and LXX. omit "unto him"] Come in [Heb. <span class="accented">come.</span> See on ver. 22. "Come <span class="accented">in"</span> suggests the idea of a house or tent, whereas the feast was <span class="accented">al fresco</span>]; <span class="accented"><span class="cmt_word"></span>for thou art a valiant man</span> [it is Adonijah (not Joab, as Bahr - of course by an oversight - says) who speaks thus. Perhaps "able," "honest," or "worthy man" (cf. ver. 52; same word in Hebrews; also <a href="/proverbs/12-4.htm">Proverbs 12:4</a>) would be nearer the mark. "Valiant" is clearly out of place] <span class="cmt_word">and bringest good tidings.</span> [A similar expression <a href="/2_samuel/18-27.htm">2 Samuel 18:27</a>. It was evidently a familiar saying. The idea, "a good man will bring good news" corresponds with that of the proverb of <a href="/1_samuel/24-13.htm">1 Samuel 24:13</a>. Adonijah's misgivings reveal themselves in these words. He fears the worst, but strives to put on a cheerful face and to encourage his guests.] </div> <div class="versenum"><a href="/1_kings/1-43.htm">1 Kings 1:43</a></div><div class="verse">And Jonathan answered and said to Adonijah, Verily our lord king David hath made Solomon king.</div><div class="comm"><span class="cmt_sub_title">Verse 43.</span> - <span class="cmt_word">And Jonathan answered and said to Adonijah, Verily</span> [Rather, "nay but," "on the contrary" (<span class="accented">immo vero</span>). See <a href="/genesis/17-19.htm">Genesis 17:19</a>, Heb., "Nay, but Sarah thy wife," etc., and Gesen., Thesaurus, <span class="accented">sub voce</span> <span class="hebrew">אֲבָל</span>. This particle has not "always an objecting force" (Rawlinson) - see <a href="/genesis/42-21.htm">Genesis 42:21</a>, and especially <a href="/2_samuel/14-5.htm">2 Samuel 14:5</a>; <a href="/2_kings/4-14.htm">2 Kings 4:14</a> - but only in the later Hebrew, <span class="accented">e.g.</span>, <a href="/2_chronicles/19-3.htm">2 Chronicles 19:3</a>; <a href="/2_chronicles/33-17.htm">2 Chronicles 33:17</a>] <span class="cmt_word">our Lord king David hath made Solomon king.</span> </div> <div class="versenum"><a href="/1_kings/1-44.htm">1 Kings 1:44</a></div><div class="verse">And the king hath sent with him Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, and they have caused him to ride upon the king's mule:</div><div class="comm"><span class="cmt_sub_title">Verse 44.</span> - <span class="cmt_word">And the king hath sent with Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites</span> [see on ver. 38]<span class="cmt_word">, and they have caused him to ride upon the king's mule.</span> </div> <div class="versenum"><a href="/1_kings/1-45.htm">1 Kings 1:45</a></div><div class="verse">And Zadok the priest and Nathan the prophet have anointed him king in Gihon: and they are come up from thence rejoicing, so that the city rang again. This <i>is</i> the noise that ye have heard.</div><div class="comm"><span class="cmt_sub_title">Verse 45.</span> - <span class="cmt_word">And Zadok the priest and Nathan the prophet have anointed him king in Gihon: and they are come up from thence rejoicing, so that the city</span> [<span class="hebrew">קִרְיָה</span> same word as in ver. 41. Elsewhere almost exclusively found in poetry] <span class="cmt_word">rang again</span> [rather, "is in commotion." Same expression in ver. 41 and <a href="/ruth/1-19.htm">Ruth 1:19</a>, where it is translated, "the city was <span class="accented">moved"</span>]. <span class="cmt_word">This is the noise</span> [Hebrews <span class="accented">voice</span>] <span class="accented"><span class="cmt_word"></span>that ye have heard.</span> </div> <div class="versenum"><a href="/1_kings/1-46.htm">1 Kings 1:46</a></div><div class="verse">And also Solomon sitteth on the throne of the kingdom.</div><div class="comm"><span class="cmt_sub_title">Verse 46.</span> - <span class="cmt_word">And also</span> [the same two words are found at the beginning of vers. 47, 68. They accord well with the breathless and excited state of the speaker, and suggest how each successive detail told on the hearers] <span class="cmt_word">Solomon sitteth</span> [rather, "sate, took his seat," <span class="greek">ἐκαθισε</span> (LXX.) aorist. See ver. 35] <span class="cmt_word">on the throne of the kingdom</span> [rather, "the royal throne." So Gesen. All David's directions were now fulfilled]. </div> <div class="versenum"><a href="/1_kings/1-47.htm">1 Kings 1:47</a></div><div class="verse">And moreover the king's servants came to bless our lord king David, saying, God make the name of Solomon better than thy name, and make his throne greater than thy throne. And the king bowed himself upon the bed.</div><div class="comm"><span class="cmt_sub_title">Verse 47.</span> - <span class="cmt_word">And moreover</span> [<span class="hebrew">וְגַם</span> as before] <span class="cmt_word">the king's servants</span> [see on ver. 33] <span class="cmt_word">came to bless our lord king David</span> [Jonathan here refers in all probability to the words of Benaiah, vers. 36, 37. He does not know the exact particulars, and ascribes to the "servants" the words of their commander. Of course it is possible that "the bodyguard took up the words of Jehoiada (Benaiah?) their captain and repeated them with some slight alteration." Rawlinson] <span class="cmt_word">saying, God</span> [so the Keri. The Cethib has "thy God"] <span class="cmt_word">make the name of Solomon better than thy name and make his throne greater than thy throne</span> [This prayer was fulfilled (<a href="/1_kings/3-12.htm">1 Kings 3:12</a>; <a href="/1_kings/4-21.htm">1 Kings 4:21-24</a>]. <span class="cmt_word">And the king bowed himself</span> [in worship. Cf. <a href="/genesis/47-31.htm">Genesis 47:31</a>] <span class="cmt_word">upon the bed.</span> </div> <div class="versenum"><a href="/1_kings/1-48.htm">1 Kings 1:48</a></div><div class="verse">And also thus said the king, Blessed <i>be</i> the LORD God of Israel, which hath given <i>one</i> to sit on my throne this day, mine eyes even seeing <i>it</i>.</div><div class="comm"><span class="cmt_sub_title">Verse 48.</span> - <span class="cmt_word">And also thus saith the king, Blessed be the Lord God of Israel, which hath given one to sit on my throne this day, mine eyes even seeing it.</span> [These last words are added because it is quite an exceptional thing for a king to see his successor on the throne.] </div> <div class="versenum"><a href="/1_kings/1-49.htm">1 Kings 1:49</a></div><div class="verse">And all the guests that <i>were</i> with Adonijah were afraid, and rose up, and went every man his way.</div><div class="comm"><span class="cmt_sub_title">Verse 49.</span> - <span class="cmt_word">And all the guests</span> [Hebrews <span class="accented">called</span>, LXX. <span class="greek">κλητοὶ</span>] <span class="cmt_word">that were with</span> [Heb. <span class="accented">to</span>] <span class="accented"><span class="cmt_word"></span>Adonijah were afraid</span> [Heb. <span class="accented">trembled</span>] <span class="cmt_word">and rose up</span> [LXX. omits] <span class="cmt_word">and went every man his way.</span> [This fear and flight betray a consciousness of guilt. They cannot have believed in the right of primogeniture.] </div> <div class="versenum"><a href="/1_kings/1-50.htm">1 Kings 1:50</a></div><div class="verse">And Adonijah feared because of Solomon, and arose, and went, and caught hold on the horns of the altar.</div><div class="comm"><span class="cmt_sub_title">Verse 50.</span> - <span class="cmt_word">And Adonijah feared because of Solomon and he arose and went and caught hold of the horns of the altar.</span> [Cf. <a href="/1_kings/2-28.htm">1 Kings 2:28</a>. Probably the altar of Mount Zion, <a href="/1_kings/3-15.htm">1 Kings 3:15</a>; <a href="/2_samuel/6-17.htm">2 Samuel 6:17</a>. Though it is impossible to say positively whether this or the altar at Gibeon (chap. 3:4) or that recently erected on the threshing floor of Araunah (<a href="/2_samuel/24-25.htm">2 Samuel 24:25</a>) is meant. For the "horns," see <a href="/exodus/27-2.htm">Exodus 27:2</a>; <a href="/exodus/38-2.htm">Exodus 38:2</a>; and compare Exodus 30:2. They were of shittim (<span class="accented">i.e.</span>, acacia) wood overlaid with brass, and served a double purpose. Victims were bound to them (<a href="/psalms/118-27.htm">Psalm 118:27</a>), and blood was put upon them, <a href="/exodus/29-12.htm">Exodus 29:12</a>. As to the altar as a place of sanctuary, see on 1 Kings 2:28. Evidently a right of sanctuary existed amongst both Jews and Gentiles at the time of the Exodus, and probably from time immemorial. It is referred to in <a href="/exodus/21-14.htm">Exodus 21:14</a>, but it was much circumscribed by the appointment of the cities of refuge (<a href="/numbers/35-10.htm">Numbers 35:10</a> sqq.) By "laying hold of the horns the offender thereby placed himself under the protection of the saving and helping grace of God" (Bahr, "Symbolik," 1:474) </div> <div class="versenum"><a href="/1_kings/1-51.htm">1 Kings 1:51</a></div><div class="verse">And it was told Solomon, saying, Behold, Adonijah feareth king Solomon: for, lo, he hath caught hold on the horns of the altar, saying, Let king Solomon swear unto me to day that he will not slay his servant with the sword.</div><div class="comm"><span class="cmt_sub_title">Verse 51.</span> - <span class="cmt_word">And it was told Solomon, saying, Behold Adonijah feareth King Solomon, for lo, he hath caught hold on the horns of the altar, saying, let king Solomon</span> [this repetition of the title is striking. Both courtiers and criminals hasten to give the young king his new honours. In Adonijah's mouth it is also a virtual abdication of his claim to the throne and a direct acknowledgment of the new monarch. But see on vers. 1 and 35.] <span class="cmt_word">swear unto me today</span> [Cf. <a href="/2_samuel/19-23.htm">2 Samuel 19:23</a>. This is one of many passages which show how lightly the Jews esteemed promises in comparison with oaths. The sentiment possibly took its rise in the oaths sworn by the Divine Being (<a href="/genesis/22-16.htm">Genesis 22:16</a>; <a href="/genesis/24-7.htm">Genesis 24:7</a>; <a href="/exodus/16-16.htm">Exodus 16:16</a>, etc.), though it is possible, on the other hand, that these asseverations were made in deference to the popular sentiment. Be that as it may, the oath held a much more conspicuous and important place in the Jewish than the Christian economy. See <a href="/genesis/21-23.htm">Genesis 21:23</a>; <a href="/genesis/31-23.htm">Genesis 31:23</a>; <a href="/numbers/14-2.htm">Numbers 14:2</a>; <a href="/numbers/30-2.htm">Numbers 30:2</a>; <a href="/judges/15-12.htm">Judges 15:12</a>; <a href="/judges/21-1.htm">Judges 21:1</a>; <a href="/1_samuel/14-28.htm">1 Samuel 14:28</a>; <a href="/jeremiah/5-2.htm">Jeremiah 5:2</a>, and, to omit other passages, <a href="/1_kings/1-13.htm">1 Kings 1:13</a>; <a href="/1_kings/2-8.htm">1 Kings 2:8, 23, 42</a>. Even our Lord, who rebuked the habit (<a href="/matthew/5-34.htm">Matthew 5:34-37</a>; <a href="/matthew/23-16.htm">Matthew 23:16-22</a>) respected the adjuration of Caiaphas, and St. Paul frequently appeals to God (<a href="/acts/26-29.htm">Acts 26:29</a>; <a href="/2_corinthians/1-23.htm">2 Corinthians 1:23</a>; <a href="/2_corinthians/11-31.htm">2 Corinthians 11:31</a>; <a href="/philippians/1-8.htm">Philippians 1:8</a>.) The Christian religion, as it has gradually begotten a reverence for <span class="accented">truth</span>, has made the simple word into a bond] <span class="cmt_word">that he will not slay his servant</span> [Cf. "I will be King," ver. 5.] <span class="cmt_word">with</span> <span class="cmt_word">the sword</span> [the usual form of capital punishment, <a href="/1_kings/2-8.htm">1 Kings 2:8, 25, 31, 46</a>. Adonijah indirectly confesses that he had merited death]. <span class="cmt_sub_title">Verse 51.</span> - <span class="cmt_word">And Solomon said</span> [<span class="accented">i.e.</span>, he refused to swear], <span class="cmt_word">If he will shew himself a worthy man</span> [<span class="hebrew">בֶּן־חַיִל</span>, cf. <span class="hebrew">אִיש־חַיִל</span>, ver. 1 Kings 1:42], <span class="cmt_word">there shall not an hair of him fall to the earth</span> [<span class="accented">i.e.</span>, not a single hair shall be injured. Same expression <a href="/1_samuel/14-45.htm">1 Samuel 14:45</a>; <a href="/2_samuel/14-11.htm">2 Samuel 14:11</a>; <a href="/acts/27-34.htm">Acts 27:34</a>. It was evidently a familiar saying] <span class="cmt_word">but if wickedness shall be found in him,</span> [<span class="accented">i.e.</span>, if he shall commit any fresh crime] <span class="cmt_word">he shall die</span> [Hebrew <span class="hebrew">וָמֵת</span>, "then he shall die," emphatic.] </div> <div class="versenum"><a href="/1_kings/1-52.htm">1 Kings 1:52</a></div><div class="verse">And Solomon said, If he will shew himself a worthy man, there shall not an hair of him fall to the earth: but if wickedness shall be found in him, he shall die.</div><div class="comm"></div> <div class="versenum"><a href="/1_kings/1-53.htm">1 Kings 1:53</a></div><div class="verse">So king Solomon sent, and they brought him down from the altar. And he came and bowed himself to king Solomon: and Solomon said unto him, Go to thine house.</div><div class="comm"><span class="cmt_sub_title">Verse 53.</span> - <span class="cmt_word">So King Solomon sent and they brought him down</span> [The altar was elevated: probably a slope, not steps (<a href="/exodus/20-26.htm">Exodus 20:26</a>) led to it] <span class="cmt_word">from</span> [Hebrew <span class="accented">from upon.</span> He was still clinging to it] <span class="cmt_word">the altar. And</span> <span class="cmt_word">he came and bowed himself to king Solomon</span> [<span class="accented">i.e.</span>, made obeisance to him as king. Cf. vers. 16, 23, 31] <span class="cmt_word">and Solomon said unto him, Go to thine house.</span> This was not a sentence of banishment from court, but merely a dismissal to a private life, involving a tacit admonition to live quietly and be thankful that his life was spared him. "<span class="accented">Vade</span> <span class="accented">in domum tuam, ibi quiesce et res tuas age, nec te publicis regni mei negotiis immisceas"</span> (Corn. A Lapide). <span class="p"><br /><br /></span> <span class="p"><br /><br /></span> </div></div></div><div id="botbox"><div class="padbot"><div align="center">The Pulpit Commentary, Electronic Database. 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