5 Then Adonijah the son of Haggith exalted himself, saying, “I will be king.” Then he prepared him chariots and horsemen, and fifty men to run before him.
6 His father had not displeased him at any time in saying, “Why have you done so?” and he was also a very handsome man; and he was born after Absalom.
7 He conferred with Joab the son of Zeruiah and with Abiathar the priest; and they followed Adonijah and helped him.
8 But Zadok the priest, Benaiah the son of Jehoiada, Nathan the prophet, Shimei, Rei, and the mighty men who belonged to David, were not with Adonijah.
9 Adonijah killed sheep, cattle, and fatlings by the stone of Zoheleth, which is beside En Rogel; and he called all his brothers, the king’s sons, and all the men of Judah, the king’s servants;
10 but he didn’t call Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother.
11 Then Nathan spoke to Bathsheba the mother of Solomon, saying, “Haven’t you heard that Adonijah the son of Haggith reigns, and David our lord doesn’t know it?
12 Now therefore come, please let me give you counsel, that you may save your own life and your son Solomon’s life.
13 Go in to King David, and tell him, ‘Didn’t you, my lord the king, swear to your servant, saying, “Assuredly Solomon your son shall reign after me, and he shall sit on my throne”? Why then does Adonijah reign?’
14 Behold, while you are still talking there with the king, I will also come in after you and confirm your words.”
15 Bathsheba went in to the king in his room. The king was very old; and Abishag the Shunammite was serving the king.
16 Bathsheba bowed and showed respect to the king. The king said, “What would you like?”
17 She said to him, “My lord, you swore by Yahweh your God to your servant, ‘Assuredly Solomon your son shall reign after me, and he shall sit on my throne.’
18 Now, behold, Adonijah reigns; and you, my lord the king, don’t know it.
19 He has slain cattle and fatlings and sheep in abundance, and has called all the sons of the king, Abiathar the priest, and Joab the captain of the army; but he hasn’t called Solomon your servant.
20 You, my lord the king, the eyes of all Israel are on you, that you should tell them who will sit on the throne of my lord the king after him.
21 Otherwise it will happen, when my lord the king sleeps with his fathers, that I and my son Solomon will be considered criminals.”
22 Behold, while she was still talking with the king, Nathan the prophet came in.
23 They told the king, saying, “Behold, Nathan the prophet!” When he had come in before the king, he bowed himself before the king with his face to the ground.
24 Nathan said, “My lord, King, have you said, ‘Adonijah shall reign after me, and he shall sit on my throne’?
25 For he has gone down today, and has slain cattle, fatlings, and sheep in abundance, and has called all the king’s sons, the captains of the army, and Abiathar the priest. Behold, they are eating and drinking before him, and saying, ‘Long live King Adonijah!’
26 But he hasn’t called me, even me your servant, Zadok the priest, Benaiah the son of Jehoiada, and your servant Solomon.
27 Was this thing done by my lord the king, and you haven’t shown to your servants who should sit on the throne of my lord the king after him?”
28 Then King David answered, “Call Bathsheba in to me.” She came into the king’s presence and stood before the king.
29 The king vowed and said, “As Yahweh lives, who has redeemed my soul out of all adversity,
30 most certainly as I swore to you by Yahweh, the God of Israel, saying, ‘Assuredly Solomon your son shall reign after me, and he shall sit on my throne in my place;’ I will most certainly do this today.”
31 Then Bathsheba bowed with her face to the earth and showed respect to the king, and said, “Let my lord King David live forever!”
32 King David said, “Call to me Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada.” They came before the king.
33 The king said to them, “Take with you the servants of your lord, and cause Solomon my son to ride on my own mule, and bring him down to Gihon.
34 Let Zadok the priest and Nathan the prophet anoint him there king over Israel. Blow the trumpet, and say, ‘Long live King Solomon!’
35 Then come up after him, and he shall come and sit on my throne; for he shall be king in my place. I have appointed him to be prince over Israel and over Judah.”
36 Benaiah the son of Jehoiada answered the king, and said, “Amen. May Yahweh, the God of my lord the king, say so.
37 As Yahweh has been with my lord the king, even so may he be with Solomon, and make his throne greater than the throne of my lord King David.”
38 So Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, and the Cherethites and the Pelethites went down and had Solomon ride on King David’s mule, and brought him to Gihon.
39 Zadok the priest took the horn of oil from the Tent, and anointed Solomon. They blew the trumpet; and all the people said, “Long live King Solomon!”
40 All the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth shook with their sound.
41 Adonijah and all the guests who were with him heard it as they had finished eating. When Joab heard the sound of the trumpet, he said, “Why is this noise of the city being in an uproar?”
42 While he yet spoke, behold, Jonathan the son of Abiathar the priest came; and Adonijah said, “Come in; for you are a worthy man, and bring good news.”
43 Jonathan answered Adonijah, “Most certainly our lord King David has made Solomon king.
44 The king has sent with him Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, and the Cherethites and the Pelethites; and they have caused him to ride on the king’s mule.
45 Zadok the priest and Nathan the prophet have anointed him king in Gihon. They have come up from there rejoicing, so that the city rang again. This is the noise that you have heard.
46 Also, Solomon sits on the throne of the kingdom.
47 Moreover the king’s servants came to bless our lord King David, saying, ‘May your God make the name of Solomon better than your name, and make his throne greater than your throne;’ and the king bowed himself on the bed.
48 Also thus said the king, ‘Blessed be Yahweh, the God of Israel, who has given one to sit on my throne today, my eyes even seeing it.’”
49 All the guests of Adonijah were afraid, and rose up, and each man went his way.
50 Adonijah was afraid because of Solomon; and he arose, and went, and hung onto the horns of the altar.
51 Solomon was told, “Behold, Adonijah fears King Solomon; for, behold, he is hanging onto the horns of the altar, saying, ‘Let King Solomon swear to me first that he will not kill his servant with the sword.’”
52 Solomon said, “If he shows himself a worthy man, not a hair of his shall fall to the earth; but if wickedness is found in him, he shall die.”
53 So King Solomon sent, and they brought him down from the altar. He came and bowed down to King Solomon; and Solomon said to him, “Go to your house.”
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Kings 1:5–7Now the fourth son of David was a beautiful young man, and tall, born to him of Haggith his wife. He was named Adonijah, and was in his disposition like to Absalom; and exalted himself as hoping to be king, and told his friends that he ought to take the government upon him. He also prepared many chariots and horses, and fifty men to run before him. When his father saw this, he did not reprove him, nor restrain him from his purpose, nor did he go so far as to ask wherefore he did so. Now Adonijah had for his assistants Joab the captain of the army, and Abiathar the high priest
Now the fourth son of David was a beautiful young man, and tall, born to him of Haggith his wife. He was named Adonijah, and was in his disposition like to Absalom; and exalted himself as hoping to be king, and told his friends that he ought to take the government upon him. He also prepared many chariots and horses, and fifty men to run before him. When his father saw this, he did not reprove him, nor restrain him from his purpose, nor did he go so far as to ask wherefore he did so. Now Adonijah had for his assistants Joab the captain of the army, and Abiathar the high priest
Josephus, Antiquities of the Jews, Antiquities 7.14.4; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Kings 1:50–53Adonijah also, as afraid of the king for what he had done, became a supplicant to God, and took hold of the horns of the altar, which were prominent. It was also told Solomon that he had so done; and that he desired to receive assurances from him that he would not remember the injury he had done, and not inflict any severe punishment for it. Solomon answered very mildly and prudently, that he forgave him this his offense; but said withal, that if he were found out in any attempt for new innovations, that he would be the author of his own punishment. So he sent to him, and raised him up from the place of his supplication. And when he was come to the king, and had worshipped him, the king bid him go away to his own house, and have no suspicion of any harm; and desired him to show himself a worthy man, as what would tend to his own advantage.
Adonijah also, as afraid of the king for what he had done, became a supplicant to God, and took hold of the horns of the altar, which were prominent. It was also told Solomon that he had so done; and that he desired to receive assurances from him that he would not remember the injury he had done, and not inflict any severe punishment for it. Solomon answered very mildly and prudently, that he forgave him this his offense; but said withal, that if he were found out in any attempt for new innovations, that he would be the author of his own punishment. So he sent to him, and raised him up from the place of his supplication. And when he was come to the king, and had worshipped him, the king bid him go away to his own house, and have no suspicion of any harm; and desired him to show himself a worthy man, as what would tend to his own advantage.
Josephus, Antiquities of the Jews, Antiquities 7.14.6; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Kings 1:5–6His father had made a fondling of him, Kg1 1:6. He had not displeased him at any time. It is not said that he never displeased his father … But his father had not displeased him, by crossing him in his humours, denying him any thing he had a mind to, or by calling him to an account as to what he had done and where he had been, or by keeping him to his book or his business, or reproving him for what he saw or heard of that he did amiss; he never said to him, Why hast thou done so? because he saw it was uneasy to him, and he could not bear it without fretting. It was the son's fault that he was displeased at reproof and took it for affront, whereby he lost the benefit of it; and it was the father's fault that, because he saw it displeased him, he did not reprove him; and now he justly smarted for indulging him.
His father had made a fondling of him, Kg1 1:6. He had not displeased him at any time. It is not said that he never displeased his father … But his father had not displeased him, by crossing him in his humours, denying him any thing he had a mind to, or by calling him to an account as to what he had done and where he had been, or by keeping him to his book or his business, or reproving him for what he saw or heard of that he did amiss; he never said to him, Why hast thou done so? because he saw it was uneasy to him, and he could not bear it without fretting. It was the son's fault that he was displeased at reproof and took it for affront, whereby he lost the benefit of it; and it was the father's fault that, because he saw it displeased him, he did not reprove him; and now he justly smarted for indulging him.
Matthew Henry, Commentary on the Whole Bible, on 1:5–10; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Kings 1:38–40We do not find that Abiathar pretended to anoint Adonijah: he was made king by a feast, not by an unction. Whom God calls, he will qualify, which was signified by the anointing; usurpers had it not. … The people, hereupon, express their great joy and satisfaction in the elevation of Solomon, surround him with their Hosannas - God save king Solomon, and attend him with their music and shouts of joy, Kg1 1:40. Hereby they declared their concurrence in the choice, and that he was not forced upon them, but cheerfully accepted by them. The power of a prince can be little satisfaction to himself, unless he knows it to be a satisfaction to his people.
We do not find that Abiathar pretended to anoint Adonijah: he was made king by a feast, not by an unction. Whom God calls, he will qualify, which was signified by the anointing; usurpers had it not. … The people, hereupon, express their great joy and satisfaction in the elevation of Solomon, surround him with their Hosannas - God save king Solomon, and attend him with their music and shouts of joy, Kg1 1:40. Hereby they declared their concurrence in the choice, and that he was not forced upon them, but cheerfully accepted by them. The power of a prince can be little satisfaction to himself, unless he knows it to be a satisfaction to his people.
Matthew Henry, Commentary on the Whole Bible, on 1:32–40; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Kings 1:31Then Bathsheba bowed with her face to the earth, and did reverence to the king,.... Thereby expressing her veneration of him, and thankfulness to him for his favour to her and her son, in fulfilling his promise and oath: and said, let my lord King David live for ever; which though a common form of salutation of kings, not only in Israel, but in other nations, is not to be considered as a mere compliment, but as expressing the real desires and affection of her heart to the king; signifying hereby that her solicitations on the behalf of her son did not arise from any desire of the king's death; she heartily wished him health to live long and easy; and all her request was, that Solomon her son might succeed him, whenever it pleased God to remove him; or seeing he was now a dying man as it were, her prayer was that his soul might live for ever in happiness in the world to come; so Kimchi interprets it.
Then Bathsheba bowed with her face to the earth, and did reverence to the king,.... Thereby expressing her veneration of him, and thankfulness to him for his favour to her and her son, in fulfilling his promise and oath: and said, let my lord King David live for ever; which though a common form of salutation of kings, not only in Israel, but in other nations, is not to be considered as a mere compliment, but as expressing the real desires and affection of her heart to the king; signifying hereby that her solicitations on the behalf of her son did not arise from any desire of the king's death; she heartily wished him health to live long and easy; and all her request was, that Solomon her son might succeed him, whenever it pleased God to remove him; or seeing he was now a dying man as it were, her prayer was that his soul might live for ever in happiness in the world to come; so Kimchi interprets it.
John Gill, An Exposition of the Old and New Testament, on 1:31; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Kings 1:33–35Solomon - to ride upon mine own mule - No subject could use any thing that belonged to the prince, without forfeiting his life. As David offered Solomon to ride on his own mule, this was full evidence that he had appointed him his successor. … 1. The king elect was placed on the mule of his predecessor, and caused to ride abroad to one of the public wells, or to a river where there was the greatest concourse of people, that they might see who he was that was appointed. Solomon was here taken to the river Gihon, in order to be anointed; the continual stream or constantly running fountain, denoting the perpetuity of the kingdom. 2. The priest and the prophet anointed him in the name of the Lord; and thereby signified that he should be endued with all the kingly virtues; that he should reign by, under, and for the Lord. 3. The trumpet was then to be blown, and solemn proclamation made, that he was anointed king.
Solomon - to ride upon mine own mule - No subject could use any thing that belonged to the prince, without forfeiting his life. As David offered Solomon to ride on his own mule, this was full evidence that he had appointed him his successor. … 1. The king elect was placed on the mule of his predecessor, and caused to ride abroad to one of the public wells, or to a river where there was the greatest concourse of people, that they might see who he was that was appointed. Solomon was here taken to the river Gihon, in order to be anointed; the continual stream or constantly running fountain, denoting the perpetuity of the kingdom. 2. The priest and the prophet anointed him in the name of the Lord; and thereby signified that he should be endued with all the kingly virtues; that he should reign by, under, and for the Lord. 3. The trumpet was then to be blown, and solemn proclamation made, that he was anointed king.
Adam Clarke, Commentary on the Holy Bible, on 1:33–36; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 1 Kings 1:11–14Hitherto 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.
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.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 1:11–19; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Kings 1:50–53The altar was regarded from time immemorial and among all nations as a place of refuge for criminals deserving of death; but, according to Exo 21:14, in Israel it was only allowed to afford protection in cases of unintentional slaying, and for these special cities of refuge were afterwards provided (Num 35). In the horns of the altar, as symbols of power and strength, there was concentrated the true significance of the altar as a divine place, from which there emanated both life and health (see at Exo 27:19). By grasping the horns of the altar the culprit placed himself under the protection of the saving and helping grace of God, which wipes away sin, and thereby abolishes punishment … Solomon did not wish to commence his own ascent of the throne by infliction of punishment, and therefore presented the usurper with his life on the condition that he kept himself quiet.
The altar was regarded from time immemorial and among all nations as a place of refuge for criminals deserving of death; but, according to Exo 21:14, in Israel it was only allowed to afford protection in cases of unintentional slaying, and for these special cities of refuge were afterwards provided (Num 35). In the horns of the altar, as symbols of power and strength, there was concentrated the true significance of the altar as a divine place, from which there emanated both life and health (see at Exo 27:19). By grasping the horns of the altar the culprit placed himself under the protection of the saving and helping grace of God, which wipes away sin, and thereby abolishes punishment … Solomon did not wish to commence his own ascent of the throne by infliction of punishment, and therefore presented the usurper with his life on the condition that he kept himself quiet.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 1:49–53; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
1 Kings 1
1 Kings 1:5–53, World English Bible
1 Kings 1 in the Bible · Told in the Story: Chapter 16, Solomon Takes the Throne
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Kings 1:5–7Now the fourth son of David was a beautiful young man, and tall, born to him of Haggith his wife. He was named Adonijah, and was in his disposition like to Absalom; and exalted himself as hoping to be king, and told his friends that he ought to take the government upon him. He also prepared many chariots and horses, and fifty men to run before him. When his father saw this, he did not reprove him, nor restrain him from his purpose, nor did he go so far as to ask wherefore he did so. Now Adonijah had for his assistants Joab the captain of the army, and Abiathar the high priest
Josephus, Antiquities of the Jews, Antiquities 7.14.4; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Kings 1:50–53Adonijah also, as afraid of the king for what he had done, became a supplicant to God, and took hold of the horns of the altar, which were prominent. It was also told Solomon that he had so done; and that he desired to receive assurances from him that he would not remember the injury he had done, and not inflict any severe punishment for it. Solomon answered very mildly and prudently, that he forgave him this his offense; but said withal, that if he were found out in any attempt for new innovations, that he would be the author of his own punishment. So he sent to him, and raised him up from the place of his supplication. And when he was come to the king, and had worshipped him, the king bid him go away to his own house, and have no suspicion of any harm; and desired him to show himself a worthy man, as what would tend to his own advantage.
Josephus, Antiquities of the Jews, Antiquities 7.14.6; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Kings 1:5–6His father had made a fondling of him, Kg1 1:6. He had not displeased him at any time. It is not said that he never displeased his father … But his father had not displeased him, by crossing him in his humours, denying him any thing he had a mind to, or by calling him to an account as to what he had done and where he had been, or by keeping him to his book or his business, or reproving him for what he saw or heard of that he did amiss; he never said to him, Why hast thou done so? because he saw it was uneasy to him, and he could not bear it without fretting. It was the son's fault that he was displeased at reproof and took it for affront, whereby he lost the benefit of it; and it was the father's fault that, because he saw it displeased him, he did not reprove him; and now he justly smarted for indulging him.
Matthew Henry, Commentary on the Whole Bible, on 1:5–10; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Kings 1:38–40We do not find that Abiathar pretended to anoint Adonijah: he was made king by a feast, not by an unction. Whom God calls, he will qualify, which was signified by the anointing; usurpers had it not. … The people, hereupon, express their great joy and satisfaction in the elevation of Solomon, surround him with their Hosannas - God save king Solomon, and attend him with their music and shouts of joy, Kg1 1:40. Hereby they declared their concurrence in the choice, and that he was not forced upon them, but cheerfully accepted by them. The power of a prince can be little satisfaction to himself, unless he knows it to be a satisfaction to his people.
Matthew Henry, Commentary on the Whole Bible, on 1:32–40; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Kings 1:31Then Bathsheba bowed with her face to the earth, and did reverence to the king,.... Thereby expressing her veneration of him, and thankfulness to him for his favour to her and her son, in fulfilling his promise and oath: and said, let my lord King David live for ever; which though a common form of salutation of kings, not only in Israel, but in other nations, is not to be considered as a mere compliment, but as expressing the real desires and affection of her heart to the king; signifying hereby that her solicitations on the behalf of her son did not arise from any desire of the king's death; she heartily wished him health to live long and easy; and all her request was, that Solomon her son might succeed him, whenever it pleased God to remove him; or seeing he was now a dying man as it were, her prayer was that his soul might live for ever in happiness in the world to come; so Kimchi interprets it.
John Gill, An Exposition of the Old and New Testament, on 1:31; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Kings 1:33–35Solomon - to ride upon mine own mule - No subject could use any thing that belonged to the prince, without forfeiting his life. As David offered Solomon to ride on his own mule, this was full evidence that he had appointed him his successor. … 1. The king elect was placed on the mule of his predecessor, and caused to ride abroad to one of the public wells, or to a river where there was the greatest concourse of people, that they might see who he was that was appointed. Solomon was here taken to the river Gihon, in order to be anointed; the continual stream or constantly running fountain, denoting the perpetuity of the kingdom. 2. The priest and the prophet anointed him in the name of the Lord; and thereby signified that he should be endued with all the kingly virtues; that he should reign by, under, and for the Lord. 3. The trumpet was then to be blown, and solemn proclamation made, that he was anointed king.
Adam Clarke, Commentary on the Holy Bible, on 1:33–36; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 1 Kings 1:11–14Hitherto 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.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 1:11–19; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Kings 1:50–53The altar was regarded from time immemorial and among all nations as a place of refuge for criminals deserving of death; but, according to Exo 21:14, in Israel it was only allowed to afford protection in cases of unintentional slaying, and for these special cities of refuge were afterwards provided (Num 35). In the horns of the altar, as symbols of power and strength, there was concentrated the true significance of the altar as a divine place, from which there emanated both life and health (see at Exo 27:19). By grasping the horns of the altar the culprit placed himself under the protection of the saving and helping grace of God, which wipes away sin, and thereby abolishes punishment … Solomon did not wish to commence his own ascent of the throne by infliction of punishment, and therefore presented the usurper with his life on the condition that he kept himself quiet.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 1:49–53; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.