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Selected Verse: 1 Kings 11:14 - King James

Verse	Translation	Text
1Ki 11:14	King James	And the LORD stirred up an adversary unto Solomon, Hadad the Edomite: he was of the king's seed in Edom.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
SOLOMON'S ADVERSARIES. (1Ki. 11:14-40) the Lord stirred up an adversary--that is, permitted him, through the impulse of his own ambition, or revenge, to attack Israel. During the war of extermination, which Joab carried on in Edom (Sa2 8:13), this Hadad, of the royal family, a mere boy when rescued from the sword of the ruthless conqueror, was carried into Egypt, hospitably entertained, and became allied with the house of the Egyptian king. In after years, the thought of his native land and his lost kingdom taking possession of his mind, he, on learning the death of David and Joab, renounced the ease, possessions, and glory of his Egyptian residence, to return to Edom and attempt the recovery of his ancestral throne. The movements of this prince seem to have given much annoyance to the Hebrew government; but as he was defeated by the numerous and strong garrisons planted throughout the Edomite territory, Hadad seems to have offered his services to Rezon, another of Solomon's adversaries (Kg1 11:23-25). This man, who had been general of Hadadezer and, on the defeat of that great king, had successfully withdrawn a large force, went into the wilderness, led a predatory life, like Jephthah, David, and others, on the borders of the Syrian and Arabian deserts. Then, having acquired great power, he at length became king in Damascus, threw off the yoke, and was "the adversary of Israel all the days of Solomon." He was succeeded by Hadad, whose successors took the official title of Ben-hadad from him, the illustrious founder of the powerful kingdom of Damascene-Syria. These hostile neighbors, who had been long kept in check by the traditional fame of David's victories, took courage; and breaking out towards the latter end of Solomon's reign, they must have not only disturbed his kingdom by their inroads, but greatly crippled his revenue by stopping his lucrative traffic with Tadmor and the Euphrates.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

SOLOMON'S ADVERSARIES. (1Ki. 11:14-40)

the Lord stirred up an adversary--that is, permitted him, through the impulse of his own ambition, or revenge, to attack Israel. During the war of extermination, which Joab carried on in Edom (Sa2 8:13), this Hadad, of the royal family, a mere boy when rescued from the sword of the ruthless conqueror, was carried into Egypt, hospitably entertained, and became allied with the house of the Egyptian king. In after years, the thought of his native land and his lost kingdom taking possession of his mind, he, on learning the death of David and Joab, renounced the ease, possessions, and glory of his Egyptian residence, to return to Edom and attempt the recovery of his ancestral throne. The movements of this prince seem to have given much annoyance to the Hebrew government; but as he was defeated by the numerous and strong garrisons planted throughout the Edomite territory, Hadad seems to have offered his services to Rezon, another of Solomon's adversaries (Kg1 11:23-25). This man, who had been general of Hadadezer and, on the defeat of that great king, had successfully withdrawn a large force, went into the wilderness, led a predatory life, like Jephthah, David, and others, on the borders of the Syrian and Arabian deserts. Then, having acquired great power, he at length became king in Damascus, threw off the yoke, and was "the adversary of Israel all the days of Solomon." He was succeeded by Hadad, whose successors took the official title of Ben-hadad from him, the illustrious founder of the powerful kingdom of Damascene-Syria. These hostile neighbors, who had been long kept in check by the traditional fame of David's victories, took courage; and breaking out towards the latter end of Solomon's reign, they must have not only disturbed his kingdom by their inroads, but greatly crippled his revenue by stopping his lucrative traffic with Tadmor and the Euphrates.

Notes on the Bible, by Albert Barnes, [1834]
The writer has reserved for this place the various troubles of Solomon's reign, not allowing them to interrupt his previous narrative. He has, consequently, not followed chronological order. Hadad's Kg1 11:23 and Rezon's opposition belong to the early years of Solomon's reign. Hadad was a royal title (perhaps, the Syriac name for "the Sun") both in Syria and in Idumaea (compare Gen 36:35; Ch1 1:51).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Solomon's Opponents. - Although the punishment with which Solomon was threatened for his apostasy was not to be inflicted till after his death, the Lord raised up several adversaries even during his lifetime, who endangered the peace of his kingdom, and were to serve as constant reminders that he owed his throne and his peaceable rule over the whole of the kingdom inherited from his father solely to the mercy, the fidelity, and the long-suffering of God. - The rising up of Hadad and Rezon took place even before the commencement of Solomon's idolatry, but it is brought by יהוה ויּקם (Kg1 11:14) into logical connection with the punishment with which he is threatened in consequence of that idolatry, because it was not till a later period that it produced any perceptible effect upon his government, yet it ought from the very first to have preserved him from self-security. Kg1 11:14-22 The first adversary was Hadad the Edomite, a man of royal birth. The name הדד (אדד in Kg1 11:17, according to an interchange of ה and א which is by no means rare) was also borne by a prae-Mosaic king of Edom (Gen 36:35), from which we may see that it was not an uncommon name in the royal family of the Edomites. But the conjecture of Ewald and Thenius, that our Hadad was a grandson of Hadar, the last of the kings mentioned there, is quite a groundless one, since it rests upon the false assumption that Hadar (called Hadad in the Chronicles by mistake) reigned in the time of David (see the Comm. on Gen 36:31.). הוּא before בּאדום stands in the place of the relative אשׁר: "of royal seed he = who was of the royal seed in Edom" (cf. Ewald, 332, a.). Kg1 11:15-17 When David had to do with the Edomites, ... Hadad fled. את היה is analogous to עם היה, to have to do with any one, though in a hostile sense, as in the phrase to go to war with (את) a person, whereas עם היה generally means to be upon the side of any one. The correctness of the reading בּהיוה is confirmed by all the ancient versions, which have simply paraphrased the meaning in different ways. For Bttcher has already shown that the lxx did not read בּהכּות, as Thenius supposes. The words from בּעלות to the end of Kg1 11:16 form explanatory circumstantial clauses. On the circumstance itself, compare Sa2 8:13-14, with the explanation given there. "The slain," whom Joab went to bury, were probably not the Israelites who had fallen in the battle in the Salt valley (Sa2 8:13), but those who had been slain on the invasion of the land by the Edomites, and still remained unburied. After their burial Joab defeated the Edomites in the valley of Salt, and remained six months in Edom till he had cut off every male. "All Israel" is the whole of the Israelitish army. "Every male" is of course only the men capable of bearing arms, who fell into the hands of the Israelites; for "Hadad and others fled, and the whole of the Idumaean race was not extinct" (Clericus). Then Hadad fled, while yet a little boy, with some of his father's Edomitish servants, to go to Egypt, going first of all to Midian and thence to Paran. The country of Midian cannot be more precisely defined, inasmuch as we meet with Midianites sometimes in the peninsula of Sinai on the eastern side of the Elanitic Gulf, where Edrisi and Abulfeda mention a city of Madian (see at Exo 2:15), and sometimes on the east of the Moabitish territory (see at Num 22:4 and Jdg 6:1). Here, at any rate, we must think of the neighbourhood of the Elanitic Gulf, though not necessarily of the city of Madian, five days' journey to the south of Aela; and probably of the country to which Moses fled from Egypt. Paran is the desert of that name between the mountains of Sinai and the south of Canaan (see at Num 10:12), through which the Haj route from Egypt by Elath to Mecca still runs. Hadad would be obliged to take the road by Elath in order to go to Egypt, even if he had taken refuge with the Midianites on the east of Moab and Edom. Kg1 11:18-20 From Paran they took men with them as guides through the desert. Thus Hadad came to Egypt, where Pharaoh received him hospitably, and gave them a house and maintenance (לחם), and also assigned him land (ארץ) to cultivate for the support of the fugitives who had come with him, and eventually, as he found great favour in his eyes, gave him for a wife the sister of his own wife, queen Tachpenes, who bare him a son, Genubath. This son was weaned by Tachpenes in the royal palace, and then brought up among (with) the children of Pharaoh, the royal princes. According to Rosellini and Wilkinson (Ges. Thes. p. 1500), Tachpenes was also the name of a female deity of Egypt. The wife of Pharaoh is called הגּבירה, i.e., the mistress among the king's wives, as being the principal consort. In the case of the kings of Judah this title is given to the king's mother, probably as the president in the harem, whose place was taken by the reigning queen after her death. The weaning, probably a family festival as among the Hebrews (Gen 21:8) and other ancient nations (vid., Dougtaei Analecta ss . i. 22f.), was carried out by the queen in the palace, because the boy was to be thereby adopted among the royal children, to be brought up with them. Kg1 11:21-22 When Hadad heard in Egypt of the death of David and Joab, he asked permission of Pharaoh to return to his own country. Pharaoh replied, "What is there lacking to thee with me?" This answer was a pure expression of love and attachment to Hadad, and involved the request that he would remain. But Hadad answered, "No, but let me go." We are not told that Pharaoh then let him go, but this must be supplied; just as in Num 10:32 we are not told what Hobab eventually did in consequence of Moses' request, but it has to be supplied from the context. The return of Hadad to his native land is clearly to be inferred from the fact that, according to Kg1 11:14, Kg1 11:25, he rose up as an adversary of Solomon. (Note: The lxx have supplied what is missing e conjectura: καὶ ἀνέστρεψεν Ἄδερ (i.e., Hadad) εἰς τὴν γῆν αὐτοῦ· αὑτὴ ἡ κακία ἥν ἐποίησεν Ἄδερ· καὶ ἐβαρυθύμησεν Ἰσραήλ, καὶ ἐβασίλευσεν ἐν γῇ Ἐδώμ. Thenius proposes to alter the Hebrew text accordingly, and draws this conclusion, that "shortly after the accession of Solomon, Hadad, having returned from Egypt, wrested from the power of the Israelites the greatest part of Edom, probably the true mountain-land of Edom, so that certain places situated in the plain, particularly Ezion-geber, remained in the hands of the Israelites, and intercourse could be maintained with that port through the Arabah, even though not quite without disturbance." This conclusion, which is described as "historical," is indeed at variance with Kg1 22:48, according to which Edom had no king even in the time of Jehoshaphat, but only a vicegerent, and also with Kg2 8:20, according to which it was not till the reign of Jehoshaphat's son Joram that Edom fell away from Judah. But this discrepancy Thenius sets aside by the remark at Kg1 22:48, that in Jehoshaphat's time the family of Hadad had probably died out, and Jehoshaphat prudently availed himself of the disputes which arose concerning the succession to enforce Judah's right of supremacy over Edom, and to appoint first a vicegerent and then a new king, though perhaps one not absolutely dependent upon him. But this conjecture as to the relation in which Jehoshaphat stood to Edom is proved to be an imaginary fiction by the fact that, although this history does indeed mention a revolt of the Edomites from Judah (2 Chron 20; see at Kg1 22:48), it not only says nothing whatever about the dying out of the royal family of Hadad or about disputes concerning the succession, but it does not even hint at them. - But with regard to the additions made to this passage by the lxx, to which even Ewald (Gesch. iii. p. 276) attributes historical worth, though without building upon them such confident historical combinations as Thenius, we may easily convince ourselves of their critical worthlessness, if we only pass our eye over the whole section (Kg1 11:14-25), instead of merely singling out those readings of the lxx which support our preconceived opinions, and overlooking all the rest, after the thoroughly unscientific mode of criticism adopted by a Thenius or Bttcher. For example, the lxx have connected together the two accounts respecting the adversaries Hadad and Rezon who rose up against Solomon (Kg1 11:14 and Kg1 11:23), which are separated in the Hebrew text, and have interpolated what is sated concerning Rezon in Kg1 11:23 and Kg1 11:24 after האדמי in Kg1 11:14, and consequently have been obliged to alter וגו שׂטן ויהי in Kg1 11:25 into καὶ ἦσαν Σατάν, because they had previously cited Hadad and Rezon as adversaries, whereas in the Hebrew text these words apply to Rezon alone. But the rest of Kg1 11:25, namely the words from ואת־רעה onwards, they have not given till the close of Kg1 11:22 (lxx); and in order to connect this with what precedes, they have interpolated the words καὶ ἀνέστρεψεν Ἄδερ εἰς τὴν γῆν αὐτοῦ. The Alexandrians were induced to resort to this intertwining of the accounts concerning Hadad and Rezon, which are kept separate in the Hebrew text, partly by the fact that Hadad and Rezon are introduced as adversaries of Solomon with the very same words (Kg1 11:14 and Kg1 11:23), but more especially by the fact that in Kg1 11:25 of the Hebrew text the injury done to Solomon by Hadad is merely referred to in a supplementary manner in connection with Rezon's enterprise, and indeed is inserted parenthetically within the account of the latter. The Alexandrian translators did not know what to make of this, because they did not understand ואת־הרעה and took ואת for זאת, αὕτη ἡ κακία. With this reading ויּקץ which follows was necessarily understood as referring to Hadad; and as Hadad was an Edomite, על־ארם ויּמלך had to be altered into ἐβασίλευσεν ἐν γῇ Ἐδώμ. Consequently all the alterations of the lxx in this section are simply the result of an arbitrary treatment of the Hebrew text, which they did not really understand, and consist of a collocation of all that is homogeneous, as every reader of this translation who is acquainted with the original text must see so clearly even at the very beginning of the chapter, where the number of Solomon's wives is taken from Kg1 11:3 of the Hebrew text and interpolated into Kg1 11:1, that, as Thenius observes, "the true state of the case can only be overlooked from superficiality of observation or from preconceived opinion.") Kg1 11:23-25 A second adversary of Solomon was Rezon, the son of Eliadah (for the name see at Kg1 15:18), who had fled from his lord Hadadezer, king of Zobah, and who became the captain of a warlike troop (גּדוּד), when David smote them (אתם), i.e., the troops of his lord (Sa2 8:3-4). Rezon probably fled from his lord for some reason which is not assigned, when the latter was engaged in war with David, before his complete overthrow, and collected together a company from the fugitives, with which he afterwards marched to Damascus, and having taken possession of that city, made himself king over it. This probably did not take place till towards the close of David's reign, or even after his death, though it was at the very beginning of Solomon's reign; for "he became an adversary to Israel all the days of Solomon (i.e., during the whole of his reign), and that with (beside) the mischief which Hadad did, and he abhorred Israel (i.e., became disgusted with the Israelitish rule), and became king over Aram." הדד אשׁר is an abbreviated expression, to which עשׂה may easily be supplied, as it has been by the lxx (vid., Ewald, 292, b., Anm.). It is impossible to gather from these few words in what the mischief done by Hadad to Solomon consisted. (Note: What Josephus (Ant. viii. 7, 6) relates concerning an alliance between Hadad and Rezon for the purpose of making hostile attacks upon Israel, is merely an inference drawn from the text of the lxx, and utterly worthless.) Rezon, on the other hand, really obtained possession of the rule over Damascus. Whether at the beginning or not till the end of Solomon's reign cannot be determined, since all that is clearly stated is that he was Solomon's adversary during the whole of his reign, and attempted to revolt from him from the very beginning. If, however, he made himself king of Damascus in the earliest years of his reign, he cannot have maintained his sway very long, since Solomon afterwards built or fortified Tadmor in the desert, which he could not have done if he had not been lord over Damascus, as the caravan road from Gilead to Tadmor (Palmyra) went past Damascus. (Note: Compare Ewald, Gesch. iii. p. 276. It is true that more could be inferred from Ch2 8:3, if the conquest of the city of Hamath by Solomon were really recorded in that passage, as Bertheau supposes. But although על הזק is used to signify the conquest of tribes or countries, we cannot infer the conquest of the city of Hamath from the words, "Solomon went to Hamath Zobah עליה ויּחזק and built Tadmor," etc., since all that עליה יחזק distinctly expresses is the establishment of his power over the land of Hamath Zobah. And this Solomon could have done by placing fortifications in that province, because he was afraid of rebellion, even if Hamath Zobah had not actually fallen away from his power.) Kg1 11:26-28 Attempted rebellion of Jeroboam the Ephraimite. - Hadad and Rezon are simply described as adversaries (שׂטן) of Solomon; but in the case of Jeroboam it is stated that "he lifted up his hand against the king," i.e., he stirred up a tumult or rebellion. בּ יד נשׂא is synonymous with בּ יד נשׂא in Sa2 18:28; Sa2 20:21. It is not on account of this rebellion, which was quickly suppressed by Solomon, but on account of the later enterprise of Jeroboam, that his personal history is so minutely detailed. Jeroboam was an Ephraimite (אפרתי, as in Sa1 1:1; Jdg 12:5) of Zereda, i.e., Zarthan, in the Jordan valley (see Kg1 7:46), son of a widow, and עבד, i.e., not a subject (Then.), but an officer, of Solomon. All that is related of his rebellion against the king is the circumstances under which it took place. אשׁר הדּבר יד, this is how it stands with, as in Jos 5:4. Solomon built Millo (Kg1 9:15), and closed the rent (the defile?) in the city of David. פּרץ, ruptura, cannot be a rent or breach in the wall of the city of David, inasmuch as חומה is not added, and since the fortification of the city by David (Sa2 5:9) no hostile attack had ever been made upon Jerusalem; but in all probability it denotes the ravine which separated Zion from Moriah and Ophel, the future Tyropoeon, through the closing of which the temple mountain was brought within the city wall, and the fortification of the city of David was completed (Thenius, Ewald, Gesch. iii. p. 330). Compare מפרץ, a gap in the coast, a bay. On the occasion of this building, Jeroboam proved himself a חיל גּבּור, i.e., a very able and energetic man; so that when Solomon saw the young man, that he was doing work, i.e., urging it forward, he committed to him the oversight over all the heavy work of the house of Joseph. It must have been while occupying this post that he attempted a rebellion against Solomon. This is indicated by וגו הדּבר יד in v. 27. According to Kg1 12:4, the reason for the rebellion is to be sought for in the appointment of the Ephraimites to heavy works. This awakened afresh the old antipathy of that tribe to Judah, and Jeroboam availed himself of this to instigate a rebellion. Kg1 11:29-36 At that time the prophet Ahijah met him in the field and disclosed to him the word of the Lord, that he should become king over Israel. ההיא בּעת: at that time, viz., the time when Jeroboam had become overseer over the heavy works, and not after he had already stirred up the rebellion. For the whole of the account in Kg1 11:29-39 forms part of the explanation of בּמּלך יד הרים which commences with Kg1 11:27, so that ההיא בּעת ויהי is closely connected with אתו ויּפקד in Kg1 11:28, and there is no such gap in the history as is supposed by Thenius, who builds upon this opinion most untenable conjectures as to the intertwining of different sources. At that time, as Jeroboam was one day going out of Jerusalem, the prophet Ahijah of Shilo (Seilun) met him by the way (בּדּרך), with a new upper garment wrapped around him; and when they were alone, he rent the new garment, that is to say, his own, not Jeroboam's, as Ewald (Gesch. iii. p. 388) erroneously supposes, into twelve pieces, and said to Jeroboam, "Take thee ten pieces, for Jehovah saith, I will rend the kingdom out of the hand of Solomon, and give thee ten tribes; and one tribe shall remain to him (Solomon) for David's sake," etc. The new שׂלמה wen ehT . was probably only a large four-cornered cloth, which was thrown over the shoulders like the Heik of the Arabs, and enveloped the whole of the upper portion of the body (see my bibl. Archol. ii. pp. 36, 37). By the tearing of the new garment into twelve pieces, of which Jeroboam was to take ten for himself, the prophetic announcement was symbolized in a very emphatic manner. This symbolical action made the promise a completed fact. "As the garment as torn in pieces and lay before the eyes of Jeroboam, so had the division of the kingdom already taken place in the counsel of God" (O. v. Gerlach). There was something significant also in the circumstance that it was a new garment, which is stated twice, and indicates the newness, i.e., the still young and vigorous condition, of the kingdom (Thenius). In the word of God explaining the action it is striking that Jeroboam was to receive ten tribes, and the one tribe was to remain to Solomon (Kg1 11:31, Kg1 11:32, Kg1 11:35, Kg1 11:36, as in Kg1 11:13). The nation consisted of twelve tribes, and Ahijah had torn his garment into twelve pieces, of which Jeroboam was to take ten; so that there were two remaining. It is evident at once from this, that the numbers are intended to be understood symbolically and not arithmetically. Ten as the number of completeness and totality is placed in contrast with one, to indicate that all Israel was to be torn away from the house of David, as is stated in Kg1 12:20, "they made Jeroboam king over all Israel," and only one single fragment was to be left to the house of Solomon out of divine compassion. This one tribe, however, is not Benjamin, the one tribe beside Judah, as Hupfeld (on Ps 80), C. a Lap., Mich., and others suppose, but, according to the distinct statement in Kg1 12:20, "the tribe of Judah only." Nevertheless Benjamin belonged to Judah; for, according to Kg1 12:21, Rehoboam gathered together the whole house of Judah and the tribe of Benjamin to fight against the house of Israel (which had fallen away), and to bring the kingdom again to himself. And so also in Ch2 11:3 and Ch2 11:23 Judah and Benjamin are reckoned as belonging to the kingdom of Rehoboam. This distinct prominence given to Benjamin by the side of Judah overthrows the explanation suggested by Seb. Schmidt and others, namely, that the description of the portion left to Rehoboam as one tribe is to be explained from the fact that Judah and Benjamin, on the border of which Jerusalem was situated, were regarded in a certain sense as one, and that the little Benjamin was hardly taken into consideration at all by the side of the great Judah. For if Ahijah had regarded Benjamin as one with Judah, he would not have torn his garment into twelve pieces, inasmuch as if Benjamin was to be merged in Judah, or was not to be counted along with it as a distinct tribe, the whole nation could only be reckoned as eleven tribes. Moreover the twelve tribes did not so divide themselves, that Jeroboam really received ten tribes and Rehoboam only one or only two. In reality there were three tribes that fell to the kingdom of Judah, and only nine to the kingdom of Israel, Ephraim and Manasseh being reckoned as two tribes, since the tribe of Levi was not counted in the political classification. The kingdom of Judah included, beside the tribe of Judah, both the tribe of Benjamin and also the tribe of Simeon, the territory of which, according to Jos 19:1-9, was within the tribe-territory of Judah and completely surrounded by it, so that the Simeonites would have been obliged to emigrate and give up their tribe-land altogether, if they desired to attach themselves to the kingdom of Israel. But it cannot be inferred from Ch2 15:9 and Ch2 34:6 that an emigration of the whole tribe had taken place (see also at Kg1 12:17). On the other hand, whilst the northern border of the tribe of Benjamin, with the cities of Bethel, Ramah, and Jericho, fell to the kingdom of Jeroboam (Kg1 12:29; Kg1 15:17, Kg1 15:21; Kg1 16:34), several of the cities of the tribe of Dan were included in the kingdom of Judah, namely, Ziklag, which Achish had presented to David, and also Zorea and Ajalon (Ch2 11:10; Ch2 28:18), in which Judah obtained compensation for the cities of Benjamin of which it had been deprived. (Note: On the other hand, the fact that in Psa 80:2 Benjamin is placed between Ephraim and Manasseh is no proof that it belonged to the kingdom of Israel; for can this be inferred from the fact that Benjamin, as the tribe to which Saul belonged, at the earlier split among the tribes took the side of those which were opposed to David, and that at a still later period a rebellion originated with Benjamin. For in Psa 80:2 the exposition is disputed, and the jealousy of Benjamin towards Judah appears to have become extinct with the dying out of the royal house of Saul. Again, the explanation suggested by Oehler (Herzog's Cycl.) of the repeated statement that the house of David was to receive only one tribe, namely, that there was not a single whole tribe belonging to the southern kingdom beside Judah, is by no means satisfactory. For it cannot be proved that any portion of the tribe of Simeon ever belonged to the kingdom of Israel, although the number ten was not complete without it. And it cannot be inferred from Ch2 15:9 that Simeonites had settled outside their tribe-territory. And, as a rule, single families or households that may have emigrated cannot be taken into consideration as having any bearing upon the question before us, since, according to the very same passage of the Chronicles, many members of the tribes of Ephraim and Manasseh had emigrated to the kingdom of Judah.) Consequently there only remained nine tribes for the northern kingdom. For וגו עבדּי למען see at Kg1 11:13. For Kg1 11:33 compare Kg1 11:4-8. The plurals עזבוּני, ישׁתּחווּ, and הלכוּ are not open to critical objection, but are used in accordance with the fact, since Solomon did not practise idolatry alone, but many in the nation forsook the Lord along with him. צדנין, with a Chaldaic ending (see Ges. 87, 1, a.). In Kg1 11:34-36 there follows a more precise explanation: Solomon himself is not to lose the kingdom, but to remain prince all his life, and his son is to retain one tribe; both out of regard to David (vid., Kg1 11:12, Kg1 11:13). אשׁתנּוּ נשׂיא כּי, "but I will set him for prince," inasmuch as leaving him upon the throne was not merely a divine permission, but a divine act. "That there may be a light to my servant David always before me in Jerusalem." This phrase, which is repeated in Kg1 15:4; Kg2 8:19; Ch2 21:7, is to be explained from Sa2 21:17, where David's regal rule is called the light which God's grace had kindled for Israel, and affirms that David was never to want a successor upon the throne. Kg1 11:37-39 The condition on which the kingdom of Jeroboam was to last was the same as that on which Solomon had also been promised the continuance of his throne in Kg1 3:14; Kg1 6:12; Kg1 9:4, namely, faithful observance of the commandments of God. The expression, "be king over all that thy soul desireth," is explained in what follows by "all Israel." It is evident from this that Jeroboam had aspired after the throne. On the condition named, the Lord would build him a lasting house, as He had done for David (see at Sa2 7:16). In the case of Jeroboam, however, there is no allusion to a lasting duration of the ממלכה (kingdom) such as had been ensured to David; for the division of the kingdom was not to last for ever, but the seed of David was simply to be chastised. זאת למען, for this, i.e., because of the apostasy already mentioned; "only not all the days," i.e., not for ever. ואענּה is explanatory so far as the sense is concerned: "for I will humble." Jeroboam did not fulfil this condition, and therefore his house was extirpated at the death of his son (Kg1 15:28.). Kg1 11:40 Kg1 11:40 is a continuation of בּמּלך יד ויּרם in Kg1 11:26; for Kg1 11:27-39 contain simply an explanation of Jeroboam's lifting up his hand against Solomon. It is obvious from this that Jeroboam had organized a rebellion against Solomon; and also, as Kg1 11:29 is closely connected with Kg1 11:28, that this did not take place till after the prophet had foretold his reigning over ten tribes after Solomon's death. But this did not justify Jeroboam's attempt; nor was Ahijah's announcement an inducement or authority to rebel. Ahijah's conduct as perfectly analogous to that of Samuel in the case of Saul, and is no more to be attributed to selfish motives than his was, as though the prophetic order desired to exalt itself above the human sovereign (Ewald; see, on the other hand, Oehler's article in Herzog's Cycl.). For Ahijah expressly declared to Jeroboam that Jehovah would let Solomon remain prince over Israel during the remainder of his life. This deprived Jeroboam of every pretext for rebellion. Moreover the prophet's announcement, even without this restriction, gave him no right to seize with his own hand and by means of rebellion upon that throne which God intended to give to him. Jeroboam might have learned how he ought to act under these circumstances from the example of David, who had far more ground, according to human opinion, for rebelling against Saul, his persecutor and mortal foe, and who nevertheless, even when God had delivered his enemy into his hand, so that he might have slain him, did not venture to lay his hand upon the anointed of the Lord, but waited in pious submission to the leadings of his God, till the Lord opened the way to the throne through the death of Saul. By the side of David's behaviour towards Saul the attempt of Jeroboam has all the appearance of a criminal rebellion, so that Solomon would have been perfectly justified in putting him to death, if Jeroboam had not escaped from his hands by a flight into Egypt. - On Shishak see at Kg1 14:25.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Solomon's Opponents. - Although the punishment with which Solomon was threatened for his apostasy was not to be inflicted till after his death, the Lord raised up several adversaries even during his lifetime, who endangered the peace of his kingdom, and were to serve as constant reminders that he owed his throne and his peaceable rule over the whole of the kingdom inherited from his father solely to the mercy, the fidelity, and the long-suffering of God. - The rising up of Hadad and Rezon took place even before the commencement of Solomon's idolatry, but it is brought by יהוה ויּקם (Kg1 11:14) into logical connection with the punishment with which he is threatened in consequence of that idolatry, because it was not till a later period that it produced any perceptible effect upon his government, yet it ought from the very first to have preserved him from self-security.

Kg1 11:14-22

The first adversary was Hadad the Edomite, a man of royal birth. The name הדד (אדד in Kg1 11:17, according to an interchange of ה and א which is by no means rare) was also borne by a prae-Mosaic king of Edom (Gen 36:35), from which we may see that it was not an uncommon name in the royal family of the Edomites. But the conjecture of Ewald and Thenius, that our Hadad was a grandson of Hadar, the last of the kings mentioned there, is quite a groundless one, since it rests upon the false assumption that Hadar (called Hadad in the Chronicles by mistake) reigned in the time of David (see the Comm. on Gen 36:31.). הוּא before בּאדום stands in the place of the relative אשׁר: "of royal seed he = who was of the royal seed in Edom" (cf. Ewald, 332, a.).

Kg1 11:15-17

When David had to do with the Edomites, ... Hadad fled. את היה is analogous to עם היה, to have to do with any one, though in a hostile sense, as in the phrase to go to war with (את) a person, whereas עם היה generally means to be upon the side of any one. The correctness of the reading בּהיוה is confirmed by all the ancient versions, which have simply paraphrased the meaning in different ways. For Bttcher has already shown that the lxx did not read בּהכּות, as Thenius supposes. The words from בּעלות to the end of Kg1 11:16 form explanatory circumstantial clauses. On the circumstance itself, compare Sa2 8:13-14, with the explanation given there. "The slain," whom Joab went to bury, were probably not the Israelites who had fallen in the battle in the Salt valley (Sa2 8:13), but those who had been slain on the invasion of the land by the Edomites, and still remained unburied. After their burial Joab defeated the Edomites in the valley of Salt, and remained six months in Edom till he had cut off every male. "All Israel" is the whole of the Israelitish army. "Every male" is of course only the men capable of bearing arms, who fell into the hands of the Israelites; for "Hadad and others fled, and the whole of the Idumaean race was not extinct" (Clericus). Then Hadad fled, while yet a little boy, with some of his father's Edomitish servants, to go to Egypt, going first of all to Midian and thence to Paran. The country of Midian cannot be more precisely defined, inasmuch as we meet with Midianites sometimes in the peninsula of Sinai on the eastern side of the Elanitic Gulf, where Edrisi and Abulfeda mention a city of Madian (see at Exo 2:15), and sometimes on the east of the Moabitish territory (see at Num 22:4 and Jdg 6:1). Here, at any rate, we must think of the neighbourhood of the Elanitic Gulf, though not necessarily of the city of Madian, five days' journey to the south of Aela; and probably of the country to which Moses fled from Egypt. Paran is the desert of that name between the mountains of Sinai and the south of Canaan (see at Num 10:12), through which the Haj route from Egypt by Elath to Mecca still runs. Hadad would be obliged to take the road by Elath in order to go to Egypt, even if he had taken refuge with the Midianites on the east of Moab and Edom.

Kg1 11:18-20

From Paran they took men with them as guides through the desert. Thus Hadad came to Egypt, where Pharaoh received him hospitably, and gave them a house and maintenance (לחם), and also assigned him land (ארץ) to cultivate for the support of the fugitives who had come with him, and eventually, as he found great favour in his eyes, gave him for a wife the sister of his own wife, queen Tachpenes, who bare him a son, Genubath. This son was weaned by Tachpenes in the royal palace, and then brought up among (with) the children of Pharaoh, the royal princes. According to Rosellini and Wilkinson (Ges. Thes. p. 1500), Tachpenes was also the name of a female deity of Egypt. The wife of Pharaoh is called הגּבירה, i.e., the mistress among the king's wives, as being the principal consort. In the case of the kings of Judah this title is given to the king's mother, probably as the president in the harem, whose place was taken by the reigning queen after her death. The weaning, probably a family festival as among the Hebrews (Gen 21:8) and other ancient nations (vid., Dougtaei Analecta ss . i. 22f.), was carried out by the queen in the palace, because the boy was to be thereby adopted among the royal children, to be brought up with them.

Kg1 11:21-22

When Hadad heard in Egypt of the death of David and Joab, he asked permission of Pharaoh to return to his own country. Pharaoh replied, "What is there lacking to thee with me?" This answer was a pure expression of love and attachment to Hadad, and involved the request that he would remain. But Hadad answered, "No, but let me go." We are not told that Pharaoh then let him go, but this must be supplied; just as in Num 10:32 we are not told what Hobab eventually did in consequence of Moses' request, but it has to be supplied from the context. The return of Hadad to his native land is clearly to be inferred from the fact that, according to Kg1 11:14, Kg1 11:25, he rose up as an adversary of Solomon.

(Note: The lxx have supplied what is missing e conjectura: καὶ ἀνέστρεψεν Ἄδερ (i.e., Hadad) εἰς τὴν γῆν αὐτοῦ· αὑτὴ ἡ κακία ἥν ἐποίησεν Ἄδερ· καὶ ἐβαρυθύμησεν Ἰσραήλ, καὶ ἐβασίλευσεν ἐν γῇ Ἐδώμ. Thenius proposes to alter the Hebrew text accordingly, and draws this conclusion, that "shortly after the accession of Solomon, Hadad, having returned from Egypt, wrested from the power of the Israelites the greatest part of Edom, probably the true mountain-land of Edom, so that certain places situated in the plain, particularly Ezion-geber, remained in the hands of the Israelites, and intercourse could be maintained with that port through the Arabah, even though not quite without disturbance." This conclusion, which is described as "historical," is indeed at variance with Kg1 22:48, according to which Edom had no king even in the time of Jehoshaphat, but only a vicegerent, and also with Kg2 8:20, according to which it was not till the reign of Jehoshaphat's son Joram that Edom fell away from Judah. But this discrepancy Thenius sets aside by the remark at Kg1 22:48, that in Jehoshaphat's time the family of Hadad had probably died out, and Jehoshaphat prudently availed himself of the disputes which arose concerning the succession to enforce Judah's right of supremacy over Edom, and to appoint first a vicegerent and then a new king, though perhaps one not absolutely dependent upon him. But this conjecture as to the relation in which Jehoshaphat stood to Edom is proved to be an imaginary fiction by the fact that, although this history does indeed mention a revolt of the Edomites from Judah (2 Chron 20; see at Kg1 22:48), it not only says nothing whatever about the dying out of the royal family of Hadad or about disputes concerning the succession, but it does not even hint at them. - But with regard to the additions made to this passage by the lxx, to which even Ewald (Gesch. iii. p. 276) attributes historical worth, though without building upon them such confident historical combinations as Thenius, we may easily convince ourselves of their critical worthlessness, if we only pass our eye over the whole section (Kg1 11:14-25), instead of merely singling out those readings of the lxx which support our preconceived opinions, and overlooking all the rest, after the thoroughly unscientific mode of criticism adopted by a Thenius or Bttcher. For example, the lxx have connected together the two accounts respecting the adversaries Hadad and Rezon who rose up against Solomon (Kg1 11:14 and Kg1 11:23), which are separated in the Hebrew text, and have interpolated what is sated concerning Rezon in Kg1 11:23 and Kg1 11:24 after האדמי in Kg1 11:14, and consequently have been obliged to alter וגו שׂטן ויהי in Kg1 11:25 into καὶ ἦσαν Σατάν, because they had previously cited Hadad and Rezon as adversaries, whereas in the Hebrew text these words apply to Rezon alone. But the rest of Kg1 11:25, namely the words from ואת־רעה onwards, they have not given till the close of Kg1 11:22 (lxx); and in order to connect this with what precedes, they have interpolated the words καὶ ἀνέστρεψεν Ἄδερ εἰς τὴν γῆν αὐτοῦ. The Alexandrians were induced to resort to this intertwining of the accounts concerning Hadad and Rezon, which are kept separate in the Hebrew text, partly by the fact that Hadad and Rezon are introduced as adversaries of Solomon with the very same words (Kg1 11:14 and Kg1 11:23), but more especially by the fact that in Kg1 11:25 of the Hebrew text the injury done to Solomon by Hadad is merely referred to in a supplementary manner in connection with Rezon's enterprise, and indeed is inserted parenthetically within the account of the latter. The Alexandrian translators did not know what to make of this, because they did not understand ואת־הרעה and took ואת for זאת, αὕτη ἡ κακία. With this reading ויּקץ which follows was necessarily understood as referring to Hadad; and as Hadad was an Edomite, על־ארם ויּמלך had to be altered into ἐβασίλευσεν ἐν γῇ Ἐδώμ. Consequently all the alterations of the lxx in this section are simply the result of an arbitrary treatment of the Hebrew text, which they did not really understand, and consist of a collocation of all that is homogeneous, as every reader of this translation who is acquainted with the original text must see so clearly even at the very beginning of the chapter, where the number of Solomon's wives is taken from Kg1 11:3 of the Hebrew text and interpolated into Kg1 11:1, that, as Thenius observes, "the true state of the case can only be overlooked from superficiality of observation or from preconceived opinion.")

Kg1 11:23-25

A second adversary of Solomon was Rezon, the son of Eliadah (for the name see at Kg1 15:18), who had fled from his lord Hadadezer, king of Zobah, and who became the captain of a warlike troop (גּדוּד), when David smote them (אתם), i.e., the troops of his lord (Sa2 8:3-4). Rezon probably fled from his lord for some reason which is not assigned, when the latter was engaged in war with David, before his complete overthrow, and collected together a company from the fugitives, with which he afterwards marched to Damascus, and having taken possession of that city, made himself king over it. This probably did not take place till towards the close of David's reign, or even after his death, though it was at the very beginning of Solomon's reign; for "he became an adversary to Israel all the days of Solomon (i.e., during the whole of his reign), and that with (beside) the mischief which Hadad did, and he abhorred Israel (i.e., became disgusted with the Israelitish rule), and became king over Aram." הדד אשׁר is an abbreviated expression, to which עשׂה may easily be supplied, as it has been by the lxx (vid., Ewald, 292, b., Anm.). It is impossible to gather from these few words in what the mischief done by Hadad to Solomon consisted.

(Note: What Josephus (Ant. viii. 7, 6) relates concerning an alliance between Hadad and Rezon for the purpose of making hostile attacks upon Israel, is merely an inference drawn from the text of the lxx, and utterly worthless.)

Rezon, on the other hand, really obtained possession of the rule over Damascus. Whether at the beginning or not till the end of Solomon's reign cannot be determined, since all that is clearly stated is that he was Solomon's adversary during the whole of his reign, and attempted to revolt from him from the very beginning. If, however, he made himself king of Damascus in the earliest years of his reign, he cannot have maintained his sway very long, since Solomon afterwards built or fortified Tadmor in the desert, which he could not have done if he had not been lord over Damascus, as the caravan road from Gilead to Tadmor (Palmyra) went past Damascus.

(Note: Compare Ewald, Gesch. iii. p. 276. It is true that more could be inferred from Ch2 8:3, if the conquest of the city of Hamath by Solomon were really recorded in that passage, as Bertheau supposes. But although על הזק is used to signify the conquest of tribes or countries, we cannot infer the conquest of the city of Hamath from the words, "Solomon went to Hamath Zobah עליה ויּחזק and built Tadmor," etc., since all that עליה יחזק distinctly expresses is the establishment of his power over the land of Hamath Zobah. And this Solomon could have done by placing fortifications in that province, because he was afraid of rebellion, even if Hamath Zobah had not actually fallen away from his power.)

Kg1 11:26-28

Attempted rebellion of Jeroboam the Ephraimite. - Hadad and Rezon are simply described as adversaries (שׂטן) of Solomon; but in the case of Jeroboam it is stated that "he lifted up his hand against the king," i.e., he stirred up a tumult or rebellion. בּ יד נשׂא is synonymous with בּ יד נשׂא in Sa2 18:28; Sa2 20:21. It is not on account of this rebellion, which was quickly suppressed by Solomon, but on account of the later enterprise of Jeroboam, that his personal history is so minutely detailed. Jeroboam was an Ephraimite (אפרתי, as in Sa1 1:1; Jdg 12:5) of Zereda, i.e., Zarthan, in the Jordan valley (see Kg1 7:46), son of a widow, and עבד, i.e., not a subject (Then.), but an officer, of Solomon. All that is related of his rebellion against the king is the circumstances under which it took place. אשׁר הדּבר יד, this is how it stands with, as in Jos 5:4. Solomon built Millo (Kg1 9:15), and closed the rent (the defile?) in the city of David. פּרץ, ruptura, cannot be a rent or breach in the wall of the city of David, inasmuch as חומה is not added, and since the fortification of the city by David (Sa2 5:9) no hostile attack had ever been made upon Jerusalem; but in all probability it denotes the ravine which separated Zion from Moriah and Ophel, the future Tyropoeon, through the closing of which the temple mountain was brought within the city wall, and the fortification of the city of David was completed (Thenius, Ewald, Gesch. iii. p. 330). Compare מפרץ, a gap in the coast, a bay. On the occasion of this building, Jeroboam proved himself a חיל גּבּור, i.e., a very able and energetic man; so that when Solomon saw the young man, that he was doing work, i.e., urging it forward, he committed to him the oversight over all the heavy work of the house of Joseph. It must have been while occupying this post that he attempted a rebellion against Solomon. This is indicated by וגו הדּבר יד in v. 27. According to Kg1 12:4, the reason for the rebellion is to be sought for in the appointment of the Ephraimites to heavy works. This awakened afresh the old antipathy of that tribe to Judah, and Jeroboam availed himself of this to instigate a rebellion.

Kg1 11:29-36

At that time the prophet Ahijah met him in the field and disclosed to him the word of the Lord, that he should become king over Israel. ההיא בּעת: at that time, viz., the time when Jeroboam had become overseer over the heavy works, and not after he had already stirred up the rebellion. For the whole of the account in Kg1 11:29-39 forms part of the explanation of בּמּלך יד הרים which commences with Kg1 11:27, so that ההיא בּעת ויהי is closely connected with אתו ויּפקד in Kg1 11:28, and there is no such gap in the history as is supposed by Thenius, who builds upon this opinion most untenable conjectures as to the intertwining of different sources. At that time, as Jeroboam was one day going out of Jerusalem, the prophet Ahijah of Shilo (Seilun) met him by the way (בּדּרך), with a new upper garment wrapped around him; and when they were alone, he rent the new garment, that is to say, his own, not Jeroboam's, as Ewald (Gesch. iii. p. 388) erroneously supposes, into twelve pieces, and said to Jeroboam, "Take thee ten pieces, for Jehovah saith, I will rend the kingdom out of the hand of Solomon, and give thee ten tribes; and one tribe shall remain to him (Solomon) for David's sake," etc. The new שׂלמה wen ehT . was probably only a large four-cornered cloth, which was thrown over the shoulders like the Heik of the Arabs, and enveloped the whole of the upper portion of the body (see my bibl. Archol. ii. pp. 36, 37). By the tearing of the new garment into twelve pieces, of which Jeroboam was to take ten for himself, the prophetic announcement was symbolized in a very emphatic manner. This symbolical action made the promise a completed fact. "As the garment as torn in pieces and lay before the eyes of Jeroboam, so had the division of the kingdom already taken place in the counsel of God" (O. v. Gerlach). There was something significant also in the circumstance that it was a new garment, which is stated twice, and indicates the newness, i.e., the still young and vigorous condition, of the kingdom (Thenius).

In the word of God explaining the action it is striking that Jeroboam was to receive ten tribes, and the one tribe was to remain to Solomon (Kg1 11:31, Kg1 11:32, Kg1 11:35, Kg1 11:36, as in Kg1 11:13). The nation consisted of twelve tribes, and Ahijah had torn his garment into twelve pieces, of which Jeroboam was to take ten; so that there were two remaining. It is evident at once from this, that the numbers are intended to be understood symbolically and not arithmetically. Ten as the number of completeness and totality is placed in contrast with one, to indicate that all Israel was to be torn away from the house of David, as is stated in Kg1 12:20, "they made Jeroboam king over all Israel," and only one single fragment was to be left to the house of Solomon out of divine compassion. This one tribe, however, is not Benjamin, the one tribe beside Judah, as Hupfeld (on Ps 80), C. a Lap., Mich., and others suppose, but, according to the distinct statement in Kg1 12:20, "the tribe of Judah only." Nevertheless Benjamin belonged to Judah; for, according to Kg1 12:21, Rehoboam gathered together the whole house of Judah and the tribe of Benjamin to fight against the house of Israel (which had fallen away), and to bring the kingdom again to himself. And so also in Ch2 11:3 and Ch2 11:23 Judah and Benjamin are reckoned as belonging to the kingdom of Rehoboam. This distinct prominence given to Benjamin by the side of Judah overthrows the explanation suggested by Seb. Schmidt and others, namely, that the description of the portion left to Rehoboam as one tribe is to be explained from the fact that Judah and Benjamin, on the border of which Jerusalem was situated, were regarded in a certain sense as one, and that the little Benjamin was hardly taken into consideration at all by the side of the great Judah. For if Ahijah had regarded Benjamin as one with Judah, he would not have torn his garment into twelve pieces, inasmuch as if Benjamin was to be merged in Judah, or was not to be counted along with it as a distinct tribe, the whole nation could only be reckoned as eleven tribes. Moreover the twelve tribes did not so divide themselves, that Jeroboam really received ten tribes and Rehoboam only one or only two. In reality there were three tribes that fell to the kingdom of Judah, and only nine to the kingdom of Israel, Ephraim and Manasseh being reckoned as two tribes, since the tribe of Levi was not counted in the political classification. The kingdom of Judah included, beside the tribe of Judah, both the tribe of Benjamin and also the tribe of Simeon, the territory of which, according to Jos 19:1-9, was within the tribe-territory of Judah and completely surrounded by it, so that the Simeonites would have been obliged to emigrate and give up their tribe-land altogether, if they desired to attach themselves to the kingdom of Israel. But it cannot be inferred from Ch2 15:9 and Ch2 34:6 that an emigration of the whole tribe had taken place (see also at Kg1 12:17). On the other hand, whilst the northern border of the tribe of Benjamin, with the cities of Bethel, Ramah, and Jericho, fell to the kingdom of Jeroboam (Kg1 12:29; Kg1 15:17, Kg1 15:21; Kg1 16:34), several of the cities of the tribe of Dan were included in the kingdom of Judah, namely, Ziklag, which Achish had presented to David, and also Zorea and Ajalon (Ch2 11:10; Ch2 28:18), in which Judah obtained compensation for the cities of Benjamin of which it had been deprived.

(Note: On the other hand, the fact that in Psa 80:2 Benjamin is placed between Ephraim and Manasseh is no proof that it belonged to the kingdom of Israel; for can this be inferred from the fact that Benjamin, as the tribe to which Saul belonged, at the earlier split among the tribes took the side of those which were opposed to David, and that at a still later period a rebellion originated with Benjamin. For in Psa 80:2 the exposition is disputed, and the jealousy of Benjamin towards Judah appears to have become extinct with the dying out of the royal house of Saul. Again, the explanation suggested by Oehler (Herzog's Cycl.) of the repeated statement that the house of David was to receive only one tribe, namely, that there was not a single whole tribe belonging to the southern kingdom beside Judah, is by no means satisfactory. For it cannot be proved that any portion of the tribe of Simeon ever belonged to the kingdom of Israel, although the number ten was not complete without it. And it cannot be inferred from Ch2 15:9 that Simeonites had settled outside their tribe-territory. And, as a rule, single families or households that may have emigrated cannot be taken into consideration as having any bearing upon the question before us, since, according to the very same passage of the Chronicles, many members of the tribes of Ephraim and Manasseh had emigrated to the kingdom of Judah.)

Consequently there only remained nine tribes for the northern kingdom. For וגו עבדּי למען see at Kg1 11:13. For Kg1 11:33 compare Kg1 11:4-8. The plurals עזבוּני, ישׁתּחווּ, and הלכוּ are not open to critical objection, but are used in accordance with the fact, since Solomon did not practise idolatry alone, but many in the nation forsook the Lord along with him. צדנין, with a Chaldaic ending (see Ges. 87, 1, a.). In Kg1 11:34-36 there follows a more precise explanation: Solomon himself is not to lose the kingdom, but to remain prince all his life, and his son is to retain one tribe; both out of regard to David (vid., Kg1 11:12, Kg1 11:13). אשׁתנּוּ נשׂיא כּי, "but I will set him for prince," inasmuch as leaving him upon the throne was not merely a divine permission, but a divine act. "That there may be a light to my servant David always before me in Jerusalem." This phrase, which is repeated in Kg1 15:4; Kg2 8:19; Ch2 21:7, is to be explained from Sa2 21:17, where David's regal rule is called the light which God's grace had kindled for Israel, and affirms that David was never to want a successor upon the throne.

Kg1 11:37-39

The condition on which the kingdom of Jeroboam was to last was the same as that on which Solomon had also been promised the continuance of his throne in Kg1 3:14; Kg1 6:12; Kg1 9:4, namely, faithful observance of the commandments of God. The expression, "be king over all that thy soul desireth," is explained in what follows by "all Israel." It is evident from this that Jeroboam had aspired after the throne. On the condition named, the Lord would build him a lasting house, as He had done for David (see at Sa2 7:16). In the case of Jeroboam, however, there is no allusion to a lasting duration of the ממלכה (kingdom) such as had been ensured to David; for the division of the kingdom was not to last for ever, but the seed of David was simply to be chastised. זאת למען, for this, i.e., because of the apostasy already mentioned; "only not all the days," i.e., not for ever. ואענּה is explanatory so far as the sense is concerned: "for I will humble." Jeroboam did not fulfil this condition, and therefore his house was extirpated at the death of his son (Kg1 15:28.).

Kg1 11:40

Kg1 11:40 is a continuation of בּמּלך יד ויּרם in Kg1 11:26; for Kg1 11:27-39 contain simply an explanation of Jeroboam's lifting up his hand against Solomon. It is obvious from this that Jeroboam had organized a rebellion against Solomon; and also, as Kg1 11:29 is closely connected with Kg1 11:28, that this did not take place till after the prophet had foretold his reigning over ten tribes after Solomon's death. But this did not justify Jeroboam's attempt; nor was Ahijah's announcement an inducement or authority to rebel. Ahijah's conduct as perfectly analogous to that of Samuel in the case of Saul, and is no more to be attributed to selfish motives than his was, as though the prophetic order desired to exalt itself above the human sovereign (Ewald; see, on the other hand, Oehler's article in Herzog's Cycl.). For Ahijah expressly declared to Jeroboam that Jehovah would let Solomon remain prince over Israel during the remainder of his life. This deprived Jeroboam of every pretext for rebellion. Moreover the prophet's announcement, even without this restriction, gave him no right to seize with his own hand and by means of rebellion upon that throne which God intended to give to him. Jeroboam might have learned how he ought to act under these circumstances from the example of David, who had far more ground, according to human opinion, for rebelling against Saul, his persecutor and mortal foe, and who nevertheless, even when God had delivered his enemy into his hand, so that he might have slain him, did not venture to lay his hand upon the anointed of the Lord, but waited in pious submission to the leadings of his God, till the Lord opened the way to the throne through the death of Saul. By the side of David's behaviour towards Saul the attempt of Jeroboam has all the appearance of a criminal rebellion, so that Solomon would have been perfectly justified in putting him to death, if Jeroboam had not escaped from his hands by a flight into Egypt. - On Shishak see at Kg1 14:25.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The Lord stirred up an adversary - A satan, שטן. When he sent to Hiram to assist him in building the temple of the Lord, he could say, There was no satan, see Kg1 5:4; and all his kingdom was in peace and security, - every man dwelt under his vine, and under his fig tree, Kg1 4:25 : but now that he had turned away from God, three satans rise up against him at once, Hadad, Rezon, and Jeroboam.

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²³ And God stirred him up another adversary, Rezon the son of Eliadah, which fled from his lord Hadadezer king of Zobah:
²⁴ And he gathered men unto him, and became captain over a band, when David slew them of Zobah: and they went to Damascus, and dwelt therein, and reigned in Damascus.
²⁵ And he was an adversary to Israel all the days of Solomon, beside the mischief that Hadad did: and he abhorred Israel, and reigned over Syria.

¹³ And David gat him a name when he returned from smiting of the Syrians in the valley of salt, being eighteen thousand men.

⁵¹ Hadad died also. And the dukes of Edom were; duke Timnah, duke Aliah, duke Jetheth,

³⁵ And Husham died, and Hadad the son of Bedad, who smote Midian in the field of Moab, reigned in his stead: and the name of his city was Avith.

²³ And God stirred him up another adversary, Rezon the son of Eliadah, which fled from his lord Hadadezer king of Zobah:

²⁵ And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem:

²⁸ And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph.

²⁷ And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father.
²⁸ And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph.
²⁹ And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field:
³⁰ And Ahijah caught the new garment that was on him, and rent it in twelve pieces:
³¹ And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee:
³² (But he shall have one tribe for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel:)
³³ Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father.
³⁴ Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant's sake, whom I chose, because he kept my commandments and my statutes:
³⁵ But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes.
³⁶ And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.
³⁷ And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel.
³⁸ And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee.
³⁹ And I will for this afflict the seed of David, but not for ever.

²⁶ And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon's servant, whose mother's name was Zeruah, a widow woman, even he lifted up his hand against the king.

⁴⁰ Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon.

²⁸ Even in the third year of Asa king of Judah did Baasha slay him, and reigned in his stead.

¹⁶ And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.

⁴ And if thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness, to do according to all that I have commanded thee, and wilt keep my statutes and my judgments:

¹² Concerning this house which thou art in building, if thou wilt walk in my statutes, and execute my judgments, and keep all my commandments to walk in them; then will I perform my word with thee, which I spake unto David thy father:

¹⁴ And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days.

³⁷ And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel.
³⁸ And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee.
³⁹ And I will for this afflict the seed of David, but not for ever.

¹⁷ But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the light of Israel.

⁷ Howbeit the LORD would not destroy the house of David, because of the covenant that he had made with David, and as he promised to give a light to him and to his sons for ever.

¹⁹ Yet the LORD would not destroy Judah for David his servant's sake, as he promised him to give him alway a light, and to his children.

⁴ Nevertheless for David's sake did the LORD his God give him a lamp in Jerusalem, to set up his son after him, and to establish Jerusalem:

¹³ Howbeit I will not rend away all the kingdom; but will give one tribe to thy son for David my servant's sake, and for Jerusalem's sake which I have chosen.

¹² Notwithstanding in thy days I will not do it for David thy father's sake: but I will rend it out of the hand of thy son.

³⁴ Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant's sake, whom I chose, because he kept my commandments and my statutes:
³⁵ But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes.
³⁶ And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.

⁴ For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father.
⁵ For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites.
⁶ And Solomon did evil in the sight of the LORD, and went not fully after the LORD, as did David his father.
⁷ Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon.
⁸ And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods.

³³ Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father.

¹³ Howbeit I will not rend away all the kingdom; but will give one tribe to thy son for David my servant's sake, and for Jerusalem's sake which I have chosen.

⁹ And he gathered all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon: for they fell to him out of Israel in abundance, when they saw that the LORD his God was with him.

² Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us.

¹⁸ The Philistines also had invaded the cities of the low country, and of the south of Judah, and had taken Bethshemesh, and Ajalon, and Gederoth, and Shocho with the villages thereof, and Timnah with the villages thereof, Gimzo also and the villages thereof: and they dwelt there.

¹⁰ And Zorah, and Aijalon, and Hebron, which are in Judah and in Benjamin fenced cities.

³⁴ In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the LORD, which he spake by Joshua the son of Nun.

²¹ And it came to pass, when Baasha heard thereof, that he left off building of Ramah, and dwelt in Tirzah.

¹⁷ And Baasha king of Israel went up against Judah, and built Ramah, that he might not suffer any to go out or come in to Asa king of Judah.

²⁹ And he set the one in Bethel, and the other put he in Dan.

¹⁷ But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them.

⁶ And so did he in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali, with their mattocks round about.

¹ And the second lot came forth to Simeon, even for the tribe of the children of Simeon according to their families: and their inheritance was within the inheritance of the children of Judah.
² And they had in their inheritance Beersheba, or Sheba, and Moladah,
³ And Hazarshual, and Balah, and Azem,
⁴ And Eltolad, and Bethul, and Hormah,
⁵ And Ziklag, and Bethmarcaboth, and Hazarsusah,
⁶ And Bethlebaoth, and Sharuhen; thirteen cities and their villages:
⁷ Ain, Remmon, and Ether, and Ashan; four cities and their villages:
⁸ And all the villages that were round about these cities to Baalathbeer, Ramath of the south. This is the inheritance of the tribe of the children of Simeon according to their families.
⁹ Out of the portion of the children of Judah was the inheritance of the children of Simeon: for the part of the children of Judah was too much for them: therefore the children of Simeon had their inheritance within the inheritance of them.

²³ And he dealt wisely, and dispersed of all his children throughout all the countries of Judah and Benjamin, unto every fenced city: and he gave them victual in abundance. And he desired many wives.

³ Speak unto Rehoboam the son of Solomon, king of Judah, and to all Israel in Judah and Benjamin, saying,

²¹ And when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benjamin, an hundred and fourscore thousand chosen men, which were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon.

²⁰ And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only.

¹³ Howbeit I will not rend away all the kingdom; but will give one tribe to thy son for David my servant's sake, and for Jerusalem's sake which I have chosen.

³⁶ And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.

³⁵ But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes.

³² (But he shall have one tribe for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel:)

³¹ And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee:

²⁸ And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph.

²⁷ And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father.

²⁹ And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field:
³⁰ And Ahijah caught the new garment that was on him, and rent it in twelve pieces:
³¹ And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee:
³² (But he shall have one tribe for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel:)
³³ Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father.
³⁴ Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant's sake, whom I chose, because he kept my commandments and my statutes:
³⁵ But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes.
³⁶ And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.
³⁷ And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel.
³⁸ And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee.
³⁹ And I will for this afflict the seed of David, but not for ever.

⁴ Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee.

⁹ So David dwelt in the fort, and called it the city of David. And David built round about from Millo and inward.

¹⁵ And this is the reason of the levy which king Solomon raised; for to build the house of the LORD, and his own house, and Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer.

⁴ And this is the cause why Joshua did circumcise: All the people that came out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came out of Egypt.

⁴⁶ In the plain of Jordan did the king cast them, in the clay ground between Succoth and Zarthan.

⁵ And the Gileadites took the passages of Jordan before the Ephraimites: and it was so, that when those Ephraimites which were escaped said, Let me go over; that the men of Gilead said unto him, Art thou an Ephraimite? If he said, Nay;

¹ Now there was a certain man of Ramathaimzophim, of mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite:

²¹ The matter is not so: but a man of mount Ephraim, Sheba the son of Bichri by name, hath lifted up his hand against the king, even against David: deliver him only, and I will depart from the city. And the woman said unto Joab, Behold, his head shall be thrown to thee over the wall.

²⁸ And Ahimaaz called, and said unto the king, All is well. And he fell down to the earth upon his face before the king, and said, Blessed be the LORD thy God, which hath delivered up the men that lifted up their hand against my lord the king.

²⁶ And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon's servant, whose mother's name was Zeruah, a widow woman, even he lifted up his hand against the king.
²⁷ And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father.
²⁸ And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph.

³ And Solomon went to Hamathzobah, and prevailed against it.

³ David smote also Hadadezer, the son of Rehob, king of Zobah, as he went to recover his border at the river Euphrates.
⁴ And David took from him a thousand chariots, and seven hundred horsemen, and twenty thousand footmen: and David houghed all the chariot horses, but reserved of them for an hundred chariots.

¹⁸ Then Asa took all the silver and the gold that were left in the treasures of the house of the LORD, and the treasures of the king's house, and delivered them into the hand of his servants: and king Asa sent them to Benhadad, the son of Tabrimon, the son of Hezion, king of Syria, that dwelt at Damascus, saying,

¹ But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites;

³ And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart.

²⁵ And he was an adversary to Israel all the days of Solomon, beside the mischief that Hadad did: and he abhorred Israel, and reigned over Syria.

²³ And God stirred him up another adversary, Rezon the son of Eliadah, which fled from his lord Hadadezer king of Zobah:

¹⁴ And the LORD stirred up an adversary unto Solomon, Hadad the Edomite: he was of the king's seed in Edom.

²² Then Pharaoh said unto him, But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? And he answered, Nothing: howbeit let me go in any wise.

²⁵ And he was an adversary to Israel all the days of Solomon, beside the mischief that Hadad did: and he abhorred Israel, and reigned over Syria.

¹⁴ And the LORD stirred up an adversary unto Solomon, Hadad the Edomite: he was of the king's seed in Edom.

²⁴ And he gathered men unto him, and became captain over a band, when David slew them of Zobah: and they went to Damascus, and dwelt therein, and reigned in Damascus.

²³ And God stirred him up another adversary, Rezon the son of Eliadah, which fled from his lord Hadadezer king of Zobah:

¹⁴ And the LORD stirred up an adversary unto Solomon, Hadad the Edomite: he was of the king's seed in Edom.

¹⁴ And the LORD stirred up an adversary unto Solomon, Hadad the Edomite: he was of the king's seed in Edom.
¹⁵ For it came to pass, when David was in Edom, and Joab the captain of the host was gone up to bury the slain, after he had smitten every male in Edom;
¹⁶ (For six months did Joab remain there with all Israel, until he had cut off every male in Edom:)
¹⁷ That Hadad fled, he and certain Edomites of his father's servants with him, to go into Egypt; Hadad being yet a little child.
¹⁸ And they arose out of Midian, and came to Paran: and they took men with them out of Paran, and they came to Egypt, unto Pharaoh king of Egypt; which gave him an house, and appointed him victuals, and gave him land.
¹⁹ And Hadad found great favour in the sight of Pharaoh, so that he gave him to wife the sister of his own wife, the sister of Tahpenes the queen.
²⁰ And the sister of Tahpenes bare him Genubath his son, whom Tahpenes weaned in Pharaoh's house: and Genubath was in Pharaoh's household among the sons of Pharaoh.
²¹ And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead, Hadad said to Pharaoh, Let me depart, that I may go to mine own country.
²² Then Pharaoh said unto him, But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? And he answered, Nothing: howbeit let me go in any wise.
²³ And God stirred him up another adversary, Rezon the son of Eliadah, which fled from his lord Hadadezer king of Zobah:
²⁴ And he gathered men unto him, and became captain over a band, when David slew them of Zobah: and they went to Damascus, and dwelt therein, and reigned in Damascus.
²⁵ And he was an adversary to Israel all the days of Solomon, beside the mischief that Hadad did: and he abhorred Israel, and reigned over Syria.

⁴⁸ Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Eziongeber.

²⁰ In his days Edom revolted from under the hand of Judah, and made a king over themselves.

⁴⁸ Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Eziongeber.

²⁵ And he was an adversary to Israel all the days of Solomon, beside the mischief that Hadad did: and he abhorred Israel, and reigned over Syria.

¹⁴ And the LORD stirred up an adversary unto Solomon, Hadad the Edomite: he was of the king's seed in Edom.

³² And it shall be, if thou go with us, yea, it shall be, that what goodness the LORD shall do unto us, the same will we do unto thee.

²¹ And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead, Hadad said to Pharaoh, Let me depart, that I may go to mine own country.
²² Then Pharaoh said unto him, But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? And he answered, Nothing: howbeit let me go in any wise.

⁸ And the child grew, and was weaned: and Abraham made a great feast the same day that Isaac was weaned.

¹⁸ And they arose out of Midian, and came to Paran: and they took men with them out of Paran, and they came to Egypt, unto Pharaoh king of Egypt; which gave him an house, and appointed him victuals, and gave him land.
¹⁹ And Hadad found great favour in the sight of Pharaoh, so that he gave him to wife the sister of his own wife, the sister of Tahpenes the queen.
²⁰ And the sister of Tahpenes bare him Genubath his son, whom Tahpenes weaned in Pharaoh's house: and Genubath was in Pharaoh's household among the sons of Pharaoh.

¹² And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran.

¹ And the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years.

⁴ And Moab said unto the elders of Midian, Now shall this company lick up all that are round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor was king of the Moabites at that time.

¹⁵ Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well.

¹³ And David gat him a name when he returned from smiting of the Syrians in the valley of salt, being eighteen thousand men.

¹³ And David gat him a name when he returned from smiting of the Syrians in the valley of salt, being eighteen thousand men.
¹⁴ And he put garrisons in Edom; throughout all Edom put he garrisons, and all they of Edom became David's servants. And the LORD preserved David whithersoever he went.

¹⁶ (For six months did Joab remain there with all Israel, until he had cut off every male in Edom:)

¹⁵ For it came to pass, when David was in Edom, and Joab the captain of the host was gone up to bury the slain, after he had smitten every male in Edom;
¹⁶ (For six months did Joab remain there with all Israel, until he had cut off every male in Edom:)
¹⁷ That Hadad fled, he and certain Edomites of his father's servants with him, to go into Egypt; Hadad being yet a little child.

³¹ And these are the kings that reigned in the land of Edom, before there reigned any king over the children of Israel.

³⁵ And Husham died, and Hadad the son of Bedad, who smote Midian in the field of Moab, reigned in his stead: and the name of his city was Avith.

¹⁷ That Hadad fled, he and certain Edomites of his father's servants with him, to go into Egypt; Hadad being yet a little child.

¹⁴ And the LORD stirred up an adversary unto Solomon, Hadad the Edomite: he was of the king's seed in Edom.

²⁵ And Judah and Israel dwelt safely, every man under his vine and under his fig tree, from Dan even to Beersheba, all the days of Solomon.

⁴ But now the LORD my God hath given me rest on every side, so that there is neither adversary nor evil occurrent.