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Selected Verse: 1 Kings 1:11 - Strong Concordance

Verse	Translation	Text
1Ki 1:11	Strong Concordance	Wherefore Nathan [05416] spake [0559] unto Bathsheba [01339] the mother [0517] of Solomon [08010], saying [0559], Hast thou not heard [08085] that Adonijah [0138] the son [01121] of Haggith [02294] doth reign [04427], and David [01732] our lord [0113] knoweth [03045] it not?
	King James	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 it not?

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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]
Nathan spake unto Bath-sheba . . . let me . . . give thee counsel, &c.--The revolt was defeated by this prophet, who, knowing the Lord's will (Sa2 7:12; Ch1 22:9), felt himself bound, in accordance with his character and office, to take the lead in seeing it executed. Hitherto the succession of the Hebrew monarchy had not been settled. The Lord had reserved to Himself the right of nomination (Deu 17:15), which was acted upon in the appointments both of Saul and David; and in the case of the latter the rule was so far modified that his posterity were guaranteed the perpetual possession of the sovereignty (Sa2 7:12). This divine purpose was known throughout the kingdom; but no intimation had been made as to whether the right of inheritance was to belong to the oldest son. Adonijah, in common with the people generally, expected that this natural arrangement should be followed in the Hebrew kingdom as in all others. Nathan, who was aware of the old king's solemn promise to Solomon, and, moreover, that this promise was sanctioned by the divine will, saw that no time was to be lost. Fearing the effects of too sudden excitement in the king's feeble state, he arranged that Bath-sheba should go first to inform him of what was being transacted without the walls, and that he himself should follow to confirm her statement. The narrative here not only exhibits the vivid picture of a scene within the interior of a palace, but gives the impression that a great deal of Oriental state ceremonial had been established in the Hebrew court.

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

Nathan spake unto Bath-sheba . . . let me . . . give thee counsel, &c.--The revolt was defeated by this prophet, who, knowing the Lord's will (Sa2 7:12; Ch1 22:9), felt himself bound, in accordance with his character and office, to take the lead in seeing it executed. Hitherto the succession of the Hebrew monarchy had not been settled. The Lord had reserved to Himself the right of nomination (Deu 17:15), which was acted upon in the appointments both of Saul and David; and in the case of the latter the rule was so far modified that his posterity were guaranteed the perpetual possession of the sovereignty (Sa2 7:12). This divine purpose was known throughout the kingdom; but no intimation had been made as to whether the right of inheritance was to belong to the oldest son. Adonijah, in common with the people generally, expected that this natural arrangement should be followed in the Hebrew kingdom as in all others. Nathan, who was aware of the old king's solemn promise to Solomon, and, moreover, that this promise was sanctioned by the divine will, saw that no time was to be lost. Fearing the effects of too sudden excitement in the king's feeble state, he arranged that Bath-sheba should go first to inform him of what was being transacted without the walls, and that he himself should follow to confirm her statement. The narrative here not only exhibits the vivid picture of a scene within the interior of a palace, but gives the impression that a great deal of Oriental state ceremonial had been established in the Hebrew court.

Notes on the Bible, by Albert Barnes, [1834]
The son of Haggith - Compare the margin reference. This expression was well chosen to touch the pride of Bath-sheba. "Adonijah; not thy son, but the son of thy rival, Haggith."

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Adonijah's attempt was frustrated by the vigilance of the prophet Nathan. Kg1 1:11-13 Nathan informed Solomon's mother, Bathsheba (see at Sa2 11:3), that Adonijah was making himself king (מלך כּי, that he had become as good as king: Thenius), and advised her, in order to save her life and that of her son Solomon (וּמלטי, and save = so that thou mayest save; cf. Ewald, 347, a.), to go to the king and remind him of his promise on oath, that her son Solomon should be king after him, and to inquire why Adonijah had become king. If Adonijah had really got possession of the throne, he would probably have put Solomon and his mother out of the way, according to the barbarous custom of the East, as his political opponents. Kg1 1:14 While she was still talking to the king, he (Nathan) would come in after her and confirm her words. דּבר מלּא, to make a word full, i.e., not to supply what is wanting, but to make full, like πληροῦν, either to fill by accomplishing, or (as in this case) to confirm it by similar assertion. Kg1 1:15-21 Bathsheba followed this advice, and went to the king into the inner chamber (החדרה), since the very aged king, who was waited upon by Abishag, could not leave his room (משׁרת for משׁרתת; cf. Ewald, 188, b., p. 490), and, bowing low before him, communicated to him what Adonijah had taken in hand in opposition to his will and without his knowledge. The second ועתּה is not to be altered into ואתּה, inasmuch as it is supported by the oldest codices and the Masora, (Note: Kimchi says: "Plures scribae errant in hoc verbo, scribentes ואתה cum Aleph, quia sensui hoc conformius est; sed constat nobis ex correctis MSS et masora, scribendum esse ועתה cum Ain." Hence both Norzi and Bruns have taken ועתה under their protection.Compare de Rossi, variae lectt. ad h. l.) although about two hundred codd. contain the latter reading. The repetition of ועתּה ("And now, behold, Adonijah has become king; and now, my lord king, thou knowest it not") may be explained from the energy with which Bathsheba speaks. "And Solomon thy servant he hath not invited" (Kg1 1:19). Bathsheba added this, not because she felt herself injured, but as a sign of Adonijah's feelings towards Solomon, which showed that he had reason to fear the worst if Adonijah should succeed in his usurpation of the throne. In Kg1 1:20, again, many codd. have ועתּה in the place of ואתּה; and Thenius, after his usual fashion, pronounces the former the "only correct" reading, because it is apparently a better one. But here also the appearance is deceptive. The antithesis to what Adonijah has already done is brought out quite suitably by ואתּה: Adonijah has made himself king, etc.; but thou my lord king must decide in the matter. "The eyes of all Israel are turned towards thee, to tell them who (whether Adonijah or Solomon) is to sit upon the throne after thee." "The decision of this question is in thy hand, for the people have not yet attached themselves to Adonijah, but are looking to thee, to see what thou wilt do; and they will follow thy judgment, if thou only hastenest to make Solomon king." - Seb. Schmidt. To secure this decision, Bathsheba refers again, in Kg1 1:21, to the fate which would await both herself and her son Solomon after the death of the king. They would be הטּאים, i.e., guilty of a capital crime. "We should be punished as though guilty of high treason" (Clericus). Kg1 1:22-27 While Bathsheba was still speaking, Nathan came. When he was announced to the king, Bathsheba retired, just as afterwards Nathan went away when the king had Bathsheba called in again (cf. Kg1 1:28 with Kg1 1:32). This was done, not to avoid the appearance of a mutual arrangement (Cler., Then., etc.), 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 attendance. Nathan confirmed Bathsheba's statement, commencing thus: "My lord king, thou hast really said, Adonijah shall be king after me...? for he has gone down to-day, and has prepared a feast, ... and they are eating and drinking before him, and saying, Long live king Adonijah!" And he then closed by asking, "Has this taken place on the part of my lord the king, and thou hast not shown thy servants (Nathan, Zadok, Benaiah, and Solomon) who is to sit upon the throne of my lord the king after him?" The indirect question introduced with אם is not merely an expression of modesty, but also of doubt, whether what had occurred had emanated from the king and he had not shown it to his servants. Kg1 1:28-30 The king then sent for Bathsheba again, and gave her this promise on oath: "As truly as Jehovah liveth, who hath redeemed my soul out of all distress (as in Sa2 4:9), yea, as I swore to thee by Jehovah, the God of Israel, saying, Solomon thy son shall be king after me, ... yea, so shall I do this day." The first and third כּי serve to give emphasis to the assertion, like imo, yea (cf. Ewald, 330, b.). The second merely serves as an introduction to the words. Kg1 1:31 Bathsheba then left the king with the deepest prostration and the utterance of a blessing, as an expression of her inmost gratitude. The benedictory formula, "May the king live for ever," was only used by the Israelites on occasions of special importance; whereas the Babylonians and ancient Persians constantly addressed their kings in this way (cf. Dan 2:4; Dan 3:9; Dan 5:10; Dan 6:22; Neh 2:3. Aeliani var. hist. i. 32, and Curtius de gestis Alex. vi. 5). Kg1 1:32-40 David then sent for Zadok, Nathan, and Benaiah, and directed them to fetch the servants of their lord (אדניכם, a pluralis majestatis, referring to David alone), and to conduct Solomon to Gihon riding upon the royal mule, and there to anoint him and solemnly proclaim him king. The servants of your lord (אדניכם עבדי) are the Crethi and Plethi, and not the Gibborim also (Thenius), as Kg1 1:38 clearly shows, where we find that these alone went down with him to Gihon as the royal body-guard. לי אשׁר על־הפּרדּה, upon the mule which belongs to me, i.e., upon my (the king's) mule. When the king let any one ride upon the animal on which he generally rode himself, this was a sign that he was his successor upon the throne. Among the ancient Persians riding upon the king's horse was a public honour, which the king conferred upon persons of great merit in the eyes of all the people (cf. Est 6:8-9). פּרדּה, the female mule, which in Kahira is still preferred to the male for riding (see Rosenmller, bibl. Althk. iv. 2, p. 56). Gihon (גּחון) was the name given, according to Ch2 32:30 and Ch2 33:14, to a spring on the western side of Zion, which supplied two basins or pools, viz., the upper watercourse of Gihon (Ch2 32:30) or upper pool (Kg2 18:17; Isa 7:3; Isa 36:2), and the lower pool (Isa 22:9). The upper Gihon still exists as a large reservoir built up with hewn stones, though somewhat fallen to decay, which is called by the monks Gihon, by the natives Birket el Mamilla, about 700 yards W.N.W. from the Joppa gate, in the basin which opens into the valley of Hinnom. The lower pool is probably the present Birket es Sultan, on the south-western side of Zion (see Robinson, Palestine, i. p. 485ff., 512ff., and Biblical Researches, p. 142ff.). The valley between the two was certainly the place where Solomon was anointed, as it is not stated that this took place at the fountain of Gihon. And even the expression גּחון על אתו הורדתּם (take him down to Gihon) agrees with this. For is you go from Zion to Gihon towards the west, you first of all have to descend a slope, and then ascend by a gradual rise; and this slope was probably a more considerable one in ancient times (Rob. Pal. i. p. 514, note). (Note: The conjecture of Thenius, that גּחון should be altered into גּבעון, is hardly worth mentioning; for, apart from the fact that all the ancient versions confirm the correctness of גּחון, the objections which Thenius brings against it amount to mere conjectures or groundless assumptions, such as that Zadok took the oil-horn out of the tabernacle at Gibeon, which is not stated in v. 39. Moreover, Gibeon was a three hours' journey from Jerusalem, so that it would have been absolutely impossible for the anointing, which was not commanded by David till after Adonijah's feast had commenced, to be finished so quickly that the procession could return to Jerusalem before it was ended, as is distinctly recorded in v. 41.)

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

Adonijah's attempt was frustrated by the vigilance of the prophet Nathan.

Kg1 1:11-13

Nathan informed Solomon's mother, Bathsheba (see at Sa2 11:3), that Adonijah was making himself king (מלך כּי, that he had become as good as king: Thenius), and advised her, in order to save her life and that of her son Solomon (וּמלטי, and save = so that thou mayest save; cf. Ewald, 347, a.), to go to the king and remind him of his promise on oath, that her son Solomon should be king after him, and to inquire why Adonijah had become king. If Adonijah had really got possession of the throne, he would probably have put Solomon and his mother out of the way, according to the barbarous custom of the East, as his political opponents.

Kg1 1:14

While she was still talking to the king, he (Nathan) would come in after her and confirm her words. דּבר מלּא, to make a word full, i.e., not to supply what is wanting, but to make full, like πληροῦν, either to fill by accomplishing, or (as in this case) to confirm it by similar assertion.

Kg1 1:15-21

Bathsheba followed this advice, and went to the king into the inner chamber (החדרה), since the very aged king, who was waited upon by Abishag, could not leave his room (משׁרת for משׁרתת; cf. Ewald, 188, b., p. 490), and, bowing low before him, communicated to him what Adonijah had taken in hand in opposition to his will and without his knowledge. The second ועתּה is not to be altered into ואתּה, inasmuch as it is supported by the oldest codices and the Masora,

(Note: Kimchi says: "Plures scribae errant in hoc verbo, scribentes ואתה cum Aleph, quia sensui hoc conformius est; sed constat nobis ex correctis MSS et masora, scribendum esse ועתה cum Ain." Hence both Norzi and Bruns have taken ועתה under their protection.Compare de Rossi, variae lectt. ad h. l.)

although about two hundred codd. contain the latter reading. The repetition of ועתּה ("And now, behold, Adonijah has become king; and now, my lord king, thou knowest it not") may be explained from the energy with which Bathsheba speaks. "And Solomon thy servant he hath not invited" (Kg1 1:19). Bathsheba added this, not because she felt herself injured, but as a sign of Adonijah's feelings towards Solomon, which showed that he had reason to fear the worst if Adonijah should succeed in his usurpation of the throne. In Kg1 1:20, again, many codd. have ועתּה in the place of ואתּה; and Thenius, after his usual fashion, pronounces the former the "only correct" reading, because it is apparently a better one. But here also the appearance is deceptive. The antithesis to what Adonijah has already done is brought out quite suitably by ואתּה: Adonijah has made himself king, etc.; but thou my lord king must decide in the matter. "The eyes of all Israel are turned towards thee, to tell them who (whether Adonijah or Solomon) is to sit upon the throne after thee." "The decision of this question is in thy hand, for the people have not yet attached themselves to Adonijah, but are looking to thee, to see what thou wilt do; and they will follow thy judgment, if thou only hastenest to make Solomon king." - Seb. Schmidt. To secure this decision, Bathsheba refers again, in Kg1 1:21, to the fate which would await both herself and her son Solomon after the death of the king. They would be הטּאים, i.e., guilty of a capital crime. "We should be punished as though guilty of high treason" (Clericus).

Kg1 1:22-27

While Bathsheba was still speaking, Nathan came. When he was announced to the king, Bathsheba retired, just as afterwards Nathan went away when the king had Bathsheba called in again (cf. Kg1 1:28 with Kg1 1:32). This was done, not to avoid the appearance of a mutual arrangement (Cler., Then., etc.), 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 attendance. Nathan confirmed Bathsheba's statement, commencing thus: "My lord king, thou hast really said, Adonijah shall be king after me...? for he has gone down to-day, and has prepared a feast, ... and they are eating and drinking before him, and saying, Long live king Adonijah!" And he then closed by asking, "Has this taken place on the part of my lord the king, and thou hast not shown thy servants (Nathan, Zadok, Benaiah, and Solomon) who is to sit upon the throne of my lord the king after him?" The indirect question introduced with אם is not merely an expression of modesty, but also of doubt, whether what had occurred had emanated from the king and he had not shown it to his servants.

Kg1 1:28-30

The king then sent for Bathsheba again, and gave her this promise on oath: "As truly as Jehovah liveth, who hath redeemed my soul out of all distress (as in Sa2 4:9), yea, as I swore to thee by Jehovah, the God of Israel, saying, Solomon thy son shall be king after me, ... yea, so shall I do this day." The first and third כּי serve to give emphasis to the assertion, like imo, yea (cf. Ewald, 330, b.). The second merely serves as an introduction to the words.

Kg1 1:31

Bathsheba then left the king with the deepest prostration and the utterance of a blessing, as an expression of her inmost gratitude. The benedictory formula, "May the king live for ever," was only used by the Israelites on occasions of special importance; whereas the Babylonians and ancient Persians constantly addressed their kings in this way (cf. Dan 2:4; Dan 3:9; Dan 5:10; Dan 6:22; Neh 2:3. Aeliani var. hist. i. 32, and Curtius de gestis Alex. vi. 5).

Kg1 1:32-40

David then sent for Zadok, Nathan, and Benaiah, and directed them to fetch the servants of their lord (אדניכם, a pluralis majestatis, referring to David alone), and to conduct Solomon to Gihon riding upon the royal mule, and there to anoint him and solemnly proclaim him king. The servants of your lord (אדניכם עבדי) are the Crethi and Plethi, and not the Gibborim also (Thenius), as Kg1 1:38 clearly shows, where we find that these alone went down with him to Gihon as the royal body-guard. לי אשׁר על־הפּרדּה, upon the mule which belongs to me, i.e., upon my (the king's) mule. When the king let any one ride upon the animal on which he generally rode himself, this was a sign that he was his successor upon the throne. Among the ancient Persians riding upon the king's horse was a public honour, which the king conferred upon persons of great merit in the eyes of all the people (cf. Est 6:8-9). פּרדּה, the female mule, which in Kahira is still preferred to the male for riding (see Rosenmller, bibl. Althk. iv. 2, p. 56). Gihon (גּחון) was the name given, according to Ch2 32:30 and Ch2 33:14, to a spring on the western side of Zion, which supplied two basins or pools, viz., the upper watercourse of Gihon (Ch2 32:30) or upper pool (Kg2 18:17; Isa 7:3; Isa 36:2), and the lower pool (Isa 22:9). The upper Gihon still exists as a large reservoir built up with hewn stones, though somewhat fallen to decay, which is called by the monks Gihon, by the natives Birket el Mamilla, about 700 yards W.N.W. from the Joppa gate, in the basin which opens into the valley of Hinnom. The lower pool is probably the present Birket es Sultan, on the south-western side of Zion (see Robinson, Palestine, i. p. 485ff., 512ff., and Biblical Researches, p. 142ff.). The valley between the two was certainly the place where Solomon was anointed, as it is not stated that this took place at the fountain of Gihon. And even the expression גּחון על אתו הורדתּם (take him down to Gihon) agrees with this. For is you go from Zion to Gihon towards the west, you first of all have to descend a slope, and then ascend by a gradual rise; and this slope was probably a more considerable one in ancient times (Rob. Pal. i. p. 514, note).

(Note: The conjecture of Thenius, that גּחון should be altered into גּבעון, is hardly worth mentioning; for, apart from the fact that all the ancient versions confirm the correctness of גּחון, the objections which Thenius brings against it amount to mere conjectures or groundless assumptions, such as that Zadok took the oil-horn out of the tabernacle at Gibeon, which is not stated in v. 39. Moreover, Gibeon was a three hours' journey from Jerusalem, so that it would have been absolutely impossible for the anointing, which was not commanded by David till after Adonijah's feast had commenced, to be finished so quickly that the procession could return to Jerusalem before it was ended, as is distinctly recorded in v. 41.)

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Nathan spake - Being prompted to it both by his piety in fulfilling the will of God declared to him, concerning Solomon's succession, Sa2 7:13, and by his prudence, knowing that Adonijah hated him for being the principal instrument of Solomon's advancement. Bathsheba - Who being retired and private in her apartment, was ignorant of what was done abroad: and, who was likely to be most zealous in the cause, and most prevalent with David.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Hast thou not heard that Adonijah the son of Haggith doth reign - He was now considered as being legally appointed to the regal office, and no doubt was about to begin to perform its functions.

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¹² And when thy days [03117] be fulfilled [04390], and thou shalt sleep [07901] with thy fathers [01], I will set up [06965] thy seed [02233] after [0310] thee, which shall proceed [03318] out of thy bowels [04578], and I will establish [03559] his kingdom [04467].

¹⁵ Thou shalt in any wise [07760] set [07760] him king [04428] over thee, whom the LORD [03068] thy God [0430] shall choose [0977]: one from among [07130] thy brethren [0251] shalt thou set [07760] king [04428] over thee: thou mayest [03201] not set [05414] a stranger [05237] [0376] over thee, which is not thy brother [0251].

⁹ Behold, a son [01121] shall be born [03205] to thee, who shall be a man [0376] of rest [04496]; and I will give him rest [05117] from all his enemies [0341] round about [05439]: for his name [08034] shall be Solomon [08010], and I will give [05414] peace [07965] and quietness [08253] unto Israel [03478] in his days [03117].

⁹ Ye have seen [07200] also the breaches [01233] of the city [05892] of David [01732], that they are many [07231]: and ye gathered together [06908] the waters [04325] of the lower [08481] pool [01295].

² And the king [04428] of Assyria [0804] sent [07971] Rabshakeh [07262] from Lachish [03923] to Jerusalem [03389] unto king [04428] Hezekiah [02396] with a great [03515] army [02426]. And he stood [05975] by the conduit [08585] of the upper [05945] pool [01295] in the highway [04546] of the fuller's [03526] field [07704].

³ Then said [0559] the LORD [03068] unto Isaiah [03470], Go forth [03318] now to meet [07125] Ahaz [0271], thou, and Shearjashub [07610] thy son [01121], at the end [07097] of the conduit [08585] of the upper [05945] pool [01295] in the highway [04546] of the fuller's [03526] field [07704];

¹⁷ And the king [04428] of Assyria [0804] sent [07971] Tartan [08661] and Rabsaris [07249] and Rabshakeh [07262] from Lachish [03923] to king [04428] Hezekiah [02396] with a great [03515] host [02426] against Jerusalem [03389]. And they went up [05927] and came [0935] to Jerusalem [03389]. And when they were come up [05927], they came [0935] and stood [05975] by the conduit [08585] of the upper [05945] pool [01295], which is in the highway [04546] of the fuller's [03526] field [07704].

³⁰ This same Hezekiah [03169] also stopped [05640] the upper [05945] watercourse [04161] [04325] of Gihon [01521], and brought it straight [03474] down [04295] to the west side [04628] of the city [05892] of David [01732]. And Hezekiah [03169] prospered [06743] in all his works [04639].

¹⁴ Now after this [0310] he built [01129] a wall [02346] without [02435] the city [05892] of David [01732], on the west side [04628] of Gihon [01521], in the valley [05158], even to the entering in [0935] at the fish [01709] gate [08179], and compassed [05437] about Ophel [06077], and raised it up [01361] a very great height [03966], and put [07760] captains [08269] of war [02428] in all the fenced [01219] cities [05892] of Judah [03063].

⁸ Let the royal [04438] apparel [03830] be brought [0935] which the king [04428] useth to wear [03847], and the horse [05483] that the king [04428] rideth [07392] upon, and the crown [03804] royal [04438] which is set [05414] upon his head [07218]:
⁹ And let this apparel [03830] and horse [05483] be delivered [05414] to the hand [03027] of one [0376] of the king's [04428] most noble [06579] princes [08269], that they may array [03847] the man [0376] withal whom the king [04428] delighteth [02654] to honour [03366], and bring [07392] him on horseback [05483] through the street [07339] of the city [05892], and proclaim [07121] before [06440] him, Thus shall it be done [06213] to the man [0376] whom the king [04428] delighteth [02654] to honour [03366].

³⁸ So Zadok [06659] the priest [03548], and Nathan [05416] the prophet [05030], and Benaiah [01141] the son [01121] of Jehoiada [03077], and the Cherethites [03774], and the Pelethites [06432], went down [03381], and caused Solomon [08010] to ride [07392] upon king [04428] David's [01732] mule [06506], and brought [03212] him to Gihon [01521].

³² And king [04428] David [01732] said [0559], Call [07121] me Zadok [06659] the priest [03548], and Nathan [05416] the prophet [05030], and Benaiah [01141] the son [01121] of Jehoiada [03077]. And they came [0935] before [06440] the king [04428].
³³ The king [04428] also said [0559] unto them, Take [03947] with you the servants [05650] of your lord [0113], and cause Solomon [08010] my son [01121] to ride [07392] upon mine own mule [06506], and bring him down [03381] to Gihon [01521]:
³⁴ And let Zadok [06659] the priest [03548] and Nathan [05416] the prophet [05030] anoint [04886] him there king [04428] over Israel [03478]: and blow [08628] ye with the trumpet [07782], and say [0559], God save [02421] king [04428] Solomon [08010].
³⁵ Then ye shall come up [05927] after [0310] him, that he may come [0935] and sit [03427] upon my throne [03678]; for he shall be king [04427] in my stead: and I have appointed [06680] him to be ruler [05057] over Israel [03478] and over Judah [03063].
³⁶ And Benaiah [01141] the son [01121] of Jehoiada [03077] answered [06030] the king [04428], and said [0559], Amen [0543]: the LORD [03068] God [0430] of my lord [0113] the king [04428] say [0559] so too.
³⁷ As the LORD [03068] hath been with my lord [0113] the king [04428], even so be he with Solomon [08010], and make [01431] his throne [03678] greater [01431] than the throne [03678] of my lord [0113] king [04428] David [01732].
³⁸ So Zadok [06659] the priest [03548], and Nathan [05416] the prophet [05030], and Benaiah [01141] the son [01121] of Jehoiada [03077], and the Cherethites [03774], and the Pelethites [06432], went down [03381], and caused Solomon [08010] to ride [07392] upon king [04428] David's [01732] mule [06506], and brought [03212] him to Gihon [01521].
³⁹ And Zadok [06659] the priest [03548] took [03947] an horn [07161] of oil [08081] out of the tabernacle [0168], and anointed [04886] Solomon [08010]. And they blew [08628] the trumpet [07782]; and all the people [05971] said [0559], God save [02421] king [04428] Solomon [08010].
⁴⁰ And all the people [05971] came up [05927] after [0310] him, and the people [05971] piped [02490] with pipes [02485], and rejoiced [08056] with great [01419] joy [08057], so that the earth [0776] rent [01234] with the sound [06963] of them.

³ And said [0559] unto the king [04428], Let the king [04428] live [02421] for ever [05769]: why should not my countenance [06440] be sad [03415], when the city [05892], the place [01004] of my fathers [01]' sepulchres [06913], lieth waste [02720], and the gates [08179] thereof are consumed [0398] with fire [0784]?

²² My God [0426] hath sent [07972] his angel [04398], and hath shut [05463] the lions [0744]' mouths [06433], that they have not [03809] hurt [02255] me: forasmuch as [03606] [06903] before [06925] him innocency [02136] was found [07912] in me; and also [0638] before [06925] thee, O king [04430], have I done [05648] no [03809] hurt [02248].

¹⁰ Now the queen [04433], by reason [06903] of the words [04406] of the king [04430] and his lords [07261], came [05954] into the banquet [04961] house [01005]: and the queen [04433] spake [06032] and said [0560], O king [04430], live [02418] for ever [05957]: let not [0409] thy thoughts [07476] trouble [0927] thee, nor let thy countenance [02122] be changed [08133]:

⁹ They spake [06032] and said [0560] to the king [04430] Nebuchadnezzar [05020], O king [04430], live [02418] for ever [05957].

⁴ Then spake [01696] the Chaldeans [03778] to the king [04428] in Syriack [0762], O king [04430], live [02418] for ever [05957]: tell [0560] thy servants [05649] the dream [02493], and we will shew [02324] the interpretation [06591].

³¹ Then Bathsheba [01339] bowed [06915] with her face [0639] to the earth [0776], and did reverence [07812] to the king [04428], and said [0559], Let my lord [0113] king [04428] David [01732] live [02421] for ever [05769].

⁹ And David [01732] answered [06030] Rechab [07394] and Baanah [01196] his brother [0251], the sons [01121] of Rimmon [07417] the Beerothite [0886], and said [0559] unto them, As the LORD [03068] liveth [02416], who hath redeemed [06299] my soul [05315] out of all adversity [06869],

²⁸ Then king [04428] David [01732] answered [06030] and said [0559], Call [07121] me Bathsheba [01339]. And she came [0935] into the king's [04428] presence [06440], and stood [05975] before [06440] the king [04428].
²⁹ And the king [04428] sware [07650], and said [0559], As the LORD [03068] liveth [02416], that hath redeemed [06299] my soul [05315] out of all distress [06869],
³⁰ Even as I sware [07650] unto thee by the LORD [03068] God [0430] of Israel [03478], saying [0559], Assuredly Solomon [08010] thy son [01121] shall reign [04427] after [0310] me, and he shall sit [03427] upon my throne [03678] in my stead; even so will I certainly do [06213] this day [03117].

²² And, lo, while she yet talked [01696] with the king [04428], Nathan [05416] the prophet [05030] also came in [0935].
²³ And they told [05046] the king [04428], saying [0559], Behold Nathan [05416] the prophet [05030]. And when he was come in [0935] before [06440] the king [04428], he bowed [07812] himself before the king [04428] with his face [0639] to the ground [0776].
²⁴ And Nathan [05416] said [0559], My lord [0113], O king [04428], hast thou said [0559], Adonijah [0138] shall reign [04427] after [0310] me, and he shall sit [03427] upon my throne [03678]?
²⁵ For he is gone down [03381] this day [03117], and hath slain [02076] oxen [07794] and fat cattle [04806] and sheep [06629] in abundance [07230], and hath called [07121] all the king's [04428] sons [01121], and the captains [08269] of the host [06635], and Abiathar [054] the priest [03548]; and, behold, they eat [0398] and drink [08354] before [06440] him, and say [0559], God save [02421] king [04428] Adonijah [0138].
²⁶ But me, even me thy servant [05650], and Zadok [06659] the priest [03548], and Benaiah [01141] the son [01121] of Jehoiada [03077], and thy servant [05650] Solomon [08010], hath he not called [07121].
²⁷ Is this thing [01697] done [01961] by my lord [0113] the king [04428], and thou hast not shewed [03045] it unto thy servant [05650], who should sit [03427] on the throne [03678] of my lord [0113] the king [04428] after [0310] him?

²¹ Otherwise it shall come to pass, when my lord [0113] the king [04428] shall sleep [07901] with his fathers [01], that I and my son [01121] Solomon [08010] shall be counted offenders [02400].

²⁰ And thou, my lord [0113], O king [04428], the eyes [05869] of all Israel [03478] are upon thee, that thou shouldest tell [05046] them who shall sit [03427] on the throne [03678] of my lord [0113] the king [04428] after [0310] him.

¹⁹ And he hath slain [02076] oxen [07794] and fat cattle [04806] and sheep [06629] in abundance [07230], and hath called [07121] all the sons [01121] of the king [04428], and Abiathar [054] the priest [03548], and Joab [03097] the captain [08269] of the host [06635]: but Solomon [08010] thy servant [05650] hath he not called [07121].

¹⁵ And Bathsheba [01339] went in [0935] unto the king [04428] into the chamber [02315]: and the king [04428] was very [03966] old [02204]; and Abishag [049] the Shunammite [07767] ministered [08334] unto the king [04428].
¹⁶ And Bathsheba [01339] bowed [06915], and did obeisance [07812] unto the king [04428]. And the king [04428] said [0559], What wouldest thou?
¹⁷ And she said [0559] unto him, My lord [0113], thou swarest [07650] by the LORD [03068] thy God [0430] unto thine handmaid [0519], saying, Assuredly Solomon [08010] thy son [01121] shall reign [04427] after [0310] me, and he shall sit [03427] upon my throne [03678].
¹⁸ And now, behold, Adonijah [0138] reigneth [04427]; and now, my lord [0113] the king [04428], thou knowest [03045] it not:
¹⁹ And he hath slain [02076] oxen [07794] and fat cattle [04806] and sheep [06629] in abundance [07230], and hath called [07121] all the sons [01121] of the king [04428], and Abiathar [054] the priest [03548], and Joab [03097] the captain [08269] of the host [06635]: but Solomon [08010] thy servant [05650] hath he not called [07121].
²⁰ And thou, my lord [0113], O king [04428], the eyes [05869] of all Israel [03478] are upon thee, that thou shouldest tell [05046] them who shall sit [03427] on the throne [03678] of my lord [0113] the king [04428] after [0310] him.
²¹ Otherwise it shall come to pass, when my lord [0113] the king [04428] shall sleep [07901] with his fathers [01], that I and my son [01121] Solomon [08010] shall be counted offenders [02400].

¹⁴ Behold, while thou yet talkest [01696] there with the king [04428], I also will come in [0935] after [0310] thee, and confirm [04390] thy words [01697].

³ And David [01732] sent [07971] and enquired [01875] after the woman [0802]. And one said [0559], Is not this Bathsheba [01339], the daughter [01323] of Eliam [0463], the wife [0802] of Uriah [0223] the Hittite [02850]?

¹¹ Wherefore Nathan [05416] spake [0559] unto Bathsheba [01339] the mother [0517] of Solomon [08010], saying [0559], Hast thou not heard [08085] that Adonijah [0138] the son [01121] of Haggith [02294] doth reign [04427], and David [01732] our lord [0113] knoweth [03045] it not?
¹² Now therefore come [03212], let me, I pray thee, give thee counsel [03289] [06098], that thou mayest save [04422] thine own life [05315], and the life [05315] of thy son [01121] Solomon [08010].
¹³ Go [03212] and get thee in [0935] unto king [04428] David [01732], and say [0559] unto him, Didst not thou, my lord [0113], O king [04428], swear [07650] unto thine handmaid [0519], saying [0559], Assuredly [03588] Solomon [08010] thy son [01121] shall reign [04427] after [0310] me, and he shall sit [03427] upon my throne [03678]? why then doth Adonijah [0138] reign [04427]?

¹³ He shall build [01129] an house [01004] for my name [08034], and I will stablish [03559] the throne [03678] of his kingdom [04467] for [05704] ever [05769].